Rig Veda 7.4.6: Mandala 7, Sukta 4, Mantra 6
Sukta 7.4
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Bhayankara
ईशे ह्यग्निरमृतस्य भूरेरीशे रायः सुवीर्यस्य दातोः । मा त्वा वयं सहसावन्नवीरा माप्सवः परि षदाम मादुवः ॥
ī́śe hy agnír amṛ́tasya bhū́rer ī́śe rāyáḥ su-vī́ryasya dā́toḥ | mā tvā vayaṃ sahasāvan avī́rā mā́psavaḥ pári sadāma mā́duvaḥ ||
Ибо Агни — владыка обильного бессмертия; он — владыка дара богатства и полноты героической силы. О властитель могущества, да не приблизимся мы к тебе без внутренних героев; да не сядем мы вокруг тебя как бессильные или заблудшие.
Word by Word
- ईशे
- rules, is lord ofVerbPresent (laṭ), Ātmanepada, 3rd person singularRole (kriyā) —Root ईश् (dhātu) / ईशे (tiṅanta from √ईश्)
- हि
- for, indeedIndeclinableparticleRoot हि
- अग्निः
- Agni (fire-god)NounMasculine, nominative singularRole KartāRoot अग्नि (prātipadika)
- अमृतस्य
- of immortality / of the immortal (nectar)NounNeuter, genitive singularRole Sambandha (genitive relation)Root अमृत (prātipadika)
- भूरेः
- of abundance, of much (wealth)Adjective (used substantively)(Vedic) Genitive singular (m./n.), from भूरि ‘much, abundant’Role Sambandha (genitive relation)Root भूरि (prātipadika)
- ईशे
- rules, is lord ofVerbPresent (laṭ), Ātmanepada, 3rd person singularRole (kriyā) —Root ईश् (dhātu)
- रायः
- of wealthNounFeminine, genitive singular (Vedic form रायः = रायेः)Role Sambandha (genitive relation)Root राय्/राय (prātipadika: रयि/राय ‘wealth’)
- सुवीर्यस्य
- of good heroism / excellent manly powerNounNeuter, genitive singularRole Sambandha (genitive relation)Root सु-वीर्य (prātipadika)
- दातोः
- of the giverNounMasculine, genitive singularRole Sambandha (genitive relation)Root दातृ (prātipadika; agent noun from √दा ‘to give’)
- मा
- do notIndeclinableprohibitive particle (with injunctive/imperative sense)Root मा
- त्वा
- youPronoun2nd person, accusative singularRole KarmaRoot त्वद् (pronoun)
- वयम्
- wePronoun1st person, nominative pluralRole KartāRoot अस्मद् (pronoun)
- सहसावन्
- O mighty oneNoun (vocative epithet)Masculine, vocative singularRole SambodhanaRoot सहसावन् (prātipadika; possessive adj. from सहस् ‘might’)
- अवीराः
- unheroic, without heroes/menAdjectiveMasculine, nominative pluralRole Kartṛ-sāmānādhikaraṇya (predicate of ‘we’)Root अ-वीर (prātipadika)
- मा
- do notIndeclinableprohibitive particleRoot मा
- अप्सवः
- in the watersNounFeminine, locative plural (Vedic: अप्सु)Role AdhikaraṇaRoot अप्सु (locative plural of अप् ‘waters’) → apsu; with -वः as Vedic enclitic/metrical extension in pada-text tradition
- परि
- around, aboutIndeclinablepreverb/adverbRoot परि
- षदाम
- (let us) sit, settleVerb(Vedic injunctive/imperative sense) 1st person plural, Ātmanepada/Parasmaipada usage varies; here ‘let us not sit’ under prohibitive माRole (kriyā) —Root √सद् (dhātu)
- मा
- do notIndeclinableprohibitive particleRoot मा
- अदुवः
- ungiving, withholding (of offerings)AdjectiveMasculine, nominative plural (agreeing with ‘we’)Role Kartṛ-sāmānādhikaraṇya (predicate of ‘we’)Root अ-दु (prātipadika; Vedic adj. ‘not giving/withholding’, from √दा/दु- semantic field)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): ईशे हि अग्निः अमृतस्य भूरेः | ईशे रायः सुवीर्यस्य दातोः || मा त्वा वयम् सहसावन् अवीराः | मा अप्सु (अप्सवः as Vedic/metrical form) परि षदाम मा अदुवः || Notes: (1) ह्यग्निः = हि + अग्निः. (2) भूरेरीशे = भूरेः + ईशे (visarga before vowel). (3) ईशे रा॒यः: no further sandhi needed
- रायः is Vedic gen.sg. (4) दातोः: gen.sg. of दातृ. (5) माप्सवः = मा + अप्सु/अप्सवः (prohibitive + loc.pl. ‘in waters’). (6) मादुवः = मा + अदुवः
The meaning
Outer meaning
Agni is master of abundant immortality; master of the giver of wealth and heroic power. O powerful one, may we not approach you without heroes; may we not sit around you powerless or misguided.
Inner meaning
Agni governs a ‘vast immortality’ (amṛtasya bhūri)—the wide deathless consciousness available through inner sacrifice. He also rules the true wealth (rāyaḥ) and the giver of inner heroism (suvīrya): energies of courage, endurance, and victorious action. The prayer is a discipline: do not come to the transforming Fire with an unprepared nature (avīra), nor linger in his presence as confused, inert, or perverted (apsu/aduvaḥ)—but cultivate inner warriors: steady will, truth-speech, and fearless aspiration.
Universal truth
Spiritual transformation requires preparedness and courage: the divine Fire gives vast life and power, but we must approach with inner strength, not weakness, confusion, or self-deception.
Themes
Aspiration for strength, Fitness for the path, Divine lordship
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.2, RV 7.19, RV 7.23
Family tradition
The Vasiṣṭhas emphasize disciplined approach to the divine powers—right preparation, right strength, and refusal of tamasic half-measures.
Significance
The mantra defines a key sādhanā ethic: divine Grace (Agni’s mastery of immortality and wealth) must be met by human readiness (inner vīrya).
The deity
- Devata
- Agni
- Epithets
- īśāna (lord) (sense), sahasāvan (mighty), dātṛ (giver/source) (sense)
- Related deities
- Indra (vīrya and victory), Soma (amṛta/bliss), Mitra-Varuṇa (ṛta and discipline)
Cosmic role
Lord of the sacrificial ascent; dispenser of immortality and right riches; awakener of heroic energies.
Inner power
Force of tapas that builds vīrya—courage, steadiness, and truth-driven action; rejects weakness and confusion.
In ritual
Where it is used
Agni invocation in soma and iṣṭi; also apt as a preparatory restraint/mantra before approaching the fire
ईशे॒ ह्य१॒॑ग्निर॒मृत॑स्य॒ भूरे॒रीशे॑ रा॒यः सु॒वीर्य॑स्य॒ दातो॑: । मा त्वा॑ व॒यं स॑हसावन्न॒वीरा॒ माप्स॑व॒: परि॑ षदाम॒ मादु॑वः ॥
ईशे॑ । हि । अ॒ग्निः । अ॒मृत॑स्य । भूरेः॑ । ईशे॑ । रा॒यः । सु॒ऽवीर्य॑स्य । दातोः॑ । मा । त्वा॒ । व॒यम् । स॒ह॒सा॒ऽव॒न् । अ॒वीराः॑ । मा । अप्स॑वः । परि॑ । स॒दा॒म॒ । मा । अदु॑वः ॥
īśe | hi | agniḥ | amṛtasya | bhūreḥ | īśe | rāyaḥ | su-vīryasya | dātoḥ | mā | tvā | vayam | sahasāvan | avīrāḥ | mā | apsavaḥ | pari | sadāma | mā | aduvaḥ
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4 × ~11 syllables
Authoritative and admonitory; repeated ‘mā’ prohibitions create a strong ethical cadence.
Instills resolve and self-honesty; energizes the will to prepare and not approach casually.
- ईशे (īśe)
- Literal: is lord/master of. Symbolic: governs and dispenses as inner law and power
- अमृतस्य भूरेः (amṛtasya bhūreḥ)
- Literal: of abundant immortality. Symbolic: wide deathless consciousness; vastness beyond ego
- रायः (rāyaḥ)
- Literal: wealth. Symbolic: spiritual riches—clarity, peace, force, right joy
- सुवीर्य (suvīrya)
- Literal: good heroism, excellent strength. Symbolic: inner courage and victorious energy for the path
- दातृ (dātoḥ)
- Literal: giver. Symbolic: the divine source that bestows powers when the being is ready
- सहसावन् (sahasāvan)
- Literal: powerful, mighty. Symbolic: lord of tapas-force; capacity to overcome resistance
- अवीर (avīra)
- Literal: without heroes/men. Symbolic: without inner strengths—faith, endurance, courage
- परि षद् (pari ṣad)
- Literal: sit around, surround. Symbolic: remain in a state of half-commitment near the divine
- अप्सव/अदुव (apsavaḥ/aduvaḥ)
- Literal: (textually debated) powerless/inept; misguided. Symbolic: confused vital nature; wrong movement around the divine without true consecration
Prayer for capacity (vīrya) and right approach to the fire; used where the sacrificer seeks fitness and protection from inadequacy in rite and life.
Before offerings or while reaffirming eligibility/fitness of the sacrificer and assistants
Recitation as a vow-like reminder; mental consecration to approach with strength and right intent
Use before meditation or difficult life action: ‘may I not approach the transforming power with weakness’; cultivate inner vīrya first.
from √ ‘to own, rule’. (sahas) ‘might’ possibly from √ ‘overpower, endure’. (vīrya) from (vīra) ‘hero’ (PIE *wiHro- ‘man’). (rayi) from √ ‘to give’ semantic: ‘that which is bestowed’ → inner plenitude. from a- + √.
Immortality as a state to be governed/entered, Rayi as fullness of being, Vīrya as inner heroic force
Right approach to Agni is ṛta in practice—order, preparedness, and truth in aspiration.
Refusal of self-deception (approaching as aduvaḥ) is a commitment to satya.
Sustaining ascent: immortality and power are governed by Agni and unfold through disciplined participation.
Karmayoga-like Vedic discipline: divine power meets human effort and sincerity.
Immortality = vast consciousness; wealth = inner resources; heroism = vital-force disciplined by will; sitting around = stagnation near truth without entering it.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as lord of immortality and dispenser of rayi and vīrya: the divine fire governs access to deathless consciousness and to the plenitude that supports the journey. The ‘unheroic’ cannot properly approach the god—mythically, only the fit sacrificer can tend the fire; psychologically, only strengthened faculties can sustain transformation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vīra/vīrya aligns with PIE *wiHro- ‘man/hero’ (cf. Latin vir). The hymn’s moral-psychological contrast (avīrāḥ) encodes an Indo-European valuation of ‘heroic capacity’ as prerequisite for divine attainment.
- What is the relationship between the Rishi and the Devata here?
- The rishi confesses dependence: Agni alone ‘rules’ the gifts of immortality and plenitude. The human side offers sincerity and readiness, asking not to be left in weakness; the devata’s response is empowerment (suvīrya, rayi).
Invoke Agni as lord of vastness; cultivate inner vīrya (courage, endurance, truthfulness) before deeper practice.
Maṇipūra (vīrya) expanding into Viśuddha (truth-speech/satya)
Brisker, steady ujjāyī to build inner heat; then settle into calm breathing while holding resolve.
Energized sincerity—tapas with clarity; readiness to confront resistance (vṛtra-like coverings).
Before sitting, name one weakness (fear, laziness, self-justification) and offer it; then affirm one heroic quality to embody today. Approach the inner fire only after this alignment.
Rigvedic svara; the repeated mā clauses should keep their accent integrity—avoid turning them into monotonous scolding; preserve melodic rise/fall.
Give firm emphasis to īśe…īśe; then a strong, clear ‘mā’ at each prohibition; end with a decisive closure on māduvaḥ.
īśe: long ī sustained; do not shorten., suvīryasya: keep vīr with long ī; avoid ‘su-virya’., sahasāvann: articulate double n lightly but clearly., pari ṣadāma: keep ṣ as retroflex; split pari-ṣa-dā-ma.
Commanding, upright, and steady; like a vow recitation.
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