Rig Veda 6.13.4: Mandala 6, Sukta 13, Mantra 4
Sukta 6.13
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
यस्ते सूनो सहसो गीर्भिरुक्थैर्यज्ञैर्मर्तो निशितिं वेद्यानट् । विश्वं स देव प्रति वारमग्ने धत्ते धान्यं पत्यते वसव्यैः ॥
yás te sūno sahaso gīrbhír ukthaír yajñáir márto níśitiṃ vedyā́ ā́naṭ | víśvaṃ sá deva práti vā́ram agne dhatté dhā́nyaṃ pát yate vasavyáiḥ ||
โอ บุตรแห่งพลัง ผู้ใดในหมู่มนุษย์ ด้วยบทสรรเสริญ คำขับ และยัญพิธี เข้าถึงคมอันแหลมของท่าน ณ แท่นบูชา—โอ อัคนี ผู้เป็นเทพ ผู้นั้นย่อมได้ช่องทางอันพึงปรารถนาทุกประการ เขายึดครองธัญญะแห่งความสำเร็จ และเป็นนายแห่งทรัพย์อันทำให้เป็นที่พำนักของความดีงาม.
Word by Word
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- ते
- of you/yourPronounषष्ठी, एकवचनम् (सम्बन्धे)Role AdhikaraṇaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- सूनो
- O sonNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot सूनु (प्रातिपदिक)
- सहसः
- of might/strengthNounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role AdhikaraṇaRoot सहस् (प्रातिपदिक)
- गीर्भिः
- with songs/hymnsNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot गीर् (प्रातिपदिक)
- उक्थैः
- with recitations (ukthas)Nounनपुंसकलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot उक्थ (प्रातिपदिक)
- यज्ञैः
- with sacrificesNounपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot यज्ञ (प्रातिपदिक)
- मर्तः
- a mortalNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot मर्त (प्रातिपदिक)
- निशितिम्
- sharpness/keen edge (i.e., keen insight/point)Nounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot निशिति (प्रातिपदिक)
- वेद्य
- to be known/knowableAdjectiveद्वितीया, एकवचनम्; (निशितिम् इति विशेष्यस्य विशेषणम्)Role KarmaRoot विद् (धातु) → वेद्य (कृदन्त, -यत्)
- अनट्
- attained/obtainedVerbलुङ् (आोरिस्ट्), परस्मैपदम्, प्रथमा, एकवचनम्Role KriyāRoot अन् (धातु; ‘to breathe/live’, वैदिक प्रयोगे ‘to attain/obtain’)
- विश्वम्
- all, the wholeAdjectiveनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot विश्व (प्रातिपदिक)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- देव
- O godNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot देव (प्रातिपदिक)
- प्रति
- towards, in returnIndeclinableअव्ययम्Role Upapada (direction)Root प्रति (उपसर्ग/अव्यय)
- वारम्
- wish/boon (choice)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot वार (प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot अग्नि (प्रातिपदिक)
- धत्ते
- places/sets; bestowsVerbलट्, आत्मनेपदम्, प्रथमा, एकवचनम्Role KriyāRoot धा (धातु)
- धान्यम्
- grain, nourishment, wealthNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot धान्य (प्रातिपदिक)
- पत्यते
- is lord/master; rulesVerbलट्, आत्मनेपदम्, प्रथमा, एकवचनम्Role KriyāRoot पत् (धातु; वैदिक ‘to be master/lord it over’)
- वसव्यैः
- with the Vasus/with wealth-bestowersNoun/Adjectiveपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot वसव्य (प्रातिपदिक; ‘belonging to the Vasus/wealth-giving’)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): गीर्भिरु॒क्थैः → गीर्भिः उक्थैः
- उक्थैर्य॒ज्ञैः → उक्थैः यज्ञैः
- वे॒द्यान॑ट् → वेद्य अनट्
- वार॑मग्ने → वारम् अग्ने. Accent marks retained from saṃhitā are not repeated on every resolved pada here
The meaning
Outer meaning
Whoever, O son of strength, by hymns, chants, and sacrifices reaches thy keen edge at the altar, he gains every desirable opening; he holds the grain and becomes master of riches that make him a dwelling of the good.
Inner meaning
Agni, ‘son of strength’ (sūnu sahasaḥ), is the sharp discerning power (‘niśiti’) in the inner sacrifice. The mortal who approaches that keen edge—through mantra (gīr), inspired utterance (uktha), and consecrated works (yajña)—touches the transformative point where falsehood is cut away and right openings appear. ‘Vāra’ are doors/paths in consciousness; Agni grants access to all helpful passages. ‘Dhānyam’ is the harvested substance of realization—stable nourishment of the being. ‘Vasavyaiḥ’ are riches that build a true home for the divine qualities: the person becomes a fit dwelling for the Good (vasu) powers.
Universal truth
Sincere practice—speech, knowledge, and action offered together—brings discernment, opens new possibilities, and yields stable inner nourishment that supports a life hospitable to goodness.
Themes
fruits of sacrifice, attainment by hymn and offering, inner harvest, lordship through alignment
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- Rig Veda 6.13.1, Rig Veda 6.13.2, Rig Veda 6.13.3
Family tradition
Bharadvāja emphasis on practical approach: the human reaches Agni through integrated disciplines—speech, hymn, and work—gaining openings and stable fruition.
Significance
Shows the mechanics of inner sacrifice: contact with the ‘keen edge’ of Agni yields discernment, openings, and a settled harvest of inner substance.
The deity
- Devata
- Agni
- Epithets
- सूनो सहसः (Son of Strength), देव (Deva), निशितिम् (Keen-edged, implied)
- Related deities
- Vasus (sustaining powers), Bṛhaspati (word-power), Sarasvatī (speech), Indra (force behind openings)
Cosmic role
Priest and purifier who grants access (‘doors’) and establishes prosperity; builder of the ‘dwelling’ for divine powers.
Inner power
Discriminating transformative fire that responds to mantra, inspiration, and consecrated action—opening pathways and consolidating attainments.
In ritual
Where it is used
Household and śrauta Agni worship: praise accompanying offerings at the vedi; seeking prosperity and successful completion
यस्ते॑ सूनो सहसो गी॒ર્ભिरु॒क्थैर्य॒ज्ञैर्मर्तो॒ निशि॑तिं वे॒द्यान॑ट् । विश्वं॒ स दे॑व॒ प्रति॒ वार॑मग्ने ध॒त्ते धा॒न्यं१॒॑ पत्य॑ते वस॒व्यै॑: ॥
यः । ते॒ । सू॒नो॒ इति॑ । स॒ह॒सः॒ । गीः॒ऽभिः । उ॒क्थैः । य॒ज्ञैः । मर्तः॑ । निऽशि॑तम् । वे॒द्या । आन॑ट् । विश्व॑म् । सः । दे॒व॒ । प्रति॑ । वार॑म् । अ॒ग्ने॒ । ध॒त्ते । धा॒न्यम् । पत्य॑ते । व॒स॒व्यैः॑ ॥
yaḥ | te | sūno iti | sahasaḥ | gīḥ-bhiḥ | ukthaiḥ | yajñaiḥ | martaḥ | ni-śitam | vedyā | ānaṭ | viśvam | saḥ | deva | prati | vāram | agne | dhatte | dhānyam | patyate | vasavyaiḥ
44
4×11 (approx.)
Ritually precise and goal-directed; the cadence ‘arrives’ at the keen edge and then unfolds results in measured clauses.
Promotes focus and sincerity; a feeling of ‘cutting to the point’ followed by grounded satisfaction.
- सूनो सहसः (sūno sahasaḥ)
- Literal: son of strength. Symbolic: Agni as born of tapas/force—inner power that can transform nature
- गीर्भिः (gīrbhiḥ)
- Literal: by hymns/words. Symbolic: mantric speech and truthful articulation shaping consciousness
- उक्थैः (ukthaiḥ)
- Literal: chants/recitations. Symbolic: inspired affirmation from the illumined mind
- यज्ञैः (yajñaiḥ)
- Literal: by sacrifices. Symbolic: consecrated actions and offerings of ego-movements
- निशितिम् (niśitim)
- Literal: sharp edge, keen point. Symbolic: discriminating flame that cuts through confusion and refines intention
- वेद्या (vedyā)
- Literal: altar. Symbolic: the inner field of offering—heart/mind where will is kindled
- वारम् (vāram)
- Literal: opening, choice, door. Symbolic: access points in consciousness; right opportunities and pathways
- धान्यम् (dhānyam)
- Literal: grain. Symbolic: stable nourishment of realization—assimilated light and strength
- वसव्यैः (vasavyaiḥ)
- Literal: with riches of the Vasus. Symbolic: harmonizing, sustaining divine qualities that make the being a ‘home’ for the good
Merit/result statement: efficacy of praise and sacrifice; could be recited as assurance of fruits for correct performance and inner approach to the ‘edge’ of Agni
During recitation of hymns/ukthas and offerings; especially when affirming the fruit of the rite
Approach/establish Agni at the altar; oblations with recitation; intention for openings and sustenance
A mantra for ‘integral practice’: chant before combining study (uktha), mantra (gīr), and service/work (yajña); reflect on one concrete opening to pursue.
sūnú sahasaḥ: sahas ‘strength’ (√sah ‘to be strong, prevail’). níśiti ‘sharpness’ from √śi ‘sharpen’; psychologically the keen discriminating flame. vedi is the altar/seat—innerly the settled ground of practice. vāra ‘choice/opening’ from √vṛ ‘choose’; indicates the right openings granted by the divine. dhānya as ‘grain’ (√dhā ‘set/hold’ is separate; dhānya from √dhā? historically from dhān- ‘grain’) symbolizes concrete yield of the yoga of sacrifice.
discrimination/sharpness (niśiti), right choice/openings (vāra), mastery (pat)
Openings (vāra) appear when action and speech align with right order; Agni enforces the true edge of discernment.
True speech and sincere offering create the conditions for stable harvest (dhānya) of realization.
Harvest motif: inner creation culminates in ‘grain’—assimilated substance of consciousness.
Karma-yoga of the Veda (inner yajña): transformation through consecrated works and mantric alignment.
harvest season (implied by dhānya)
Keen edge = discrimination; grain = assimilated realization; dwelling = stable embodied spirituality; altar = inner heart-field of offering.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘attainment at the altar’ mythologem: reaching Agni’s sharpened power (niśiti) at the vedi grants openings (vāra) and harvest (dhānya). Innerly, contact with the keen flame of discernment yields concrete realizations and stable possession of the good (vasu).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sah ‘prevail’ is Indo-Iranian (Avestan sah-). √pat ‘be lord’ is PIE *pótis (cf. Greek πόσις pósis ‘husband/lord’, Sanskrit pati). √vṛ ‘choose’ is PIE *wel-/*wer- selection/turning family (with complex reflexes). The lordship and choice vocabulary is deeply archaic.
- What is the relationship between the Rishi and the Devata here?
- The verse formalizes reciprocity: the mortal approaches with gīr/uktha/yajña (speech, chant, offering) and reaches Agni’s decisive edge; Agni responds by granting ‘openings’ (vāra), the harvested fulfillment (dhānya), and a state of mastery (patyate) grounded in vasu (the good powers).
Unite three offerings: speech (truthful mantra), mind (inspired understanding), and action (one consecrated deed). Feel Agni’s ‘keen edge’ clarifying what to cut away today.
viśuddha (speech/mantra) and maṇipūra (transforming fire)
Alternate-nostril breathing 5 rounds to balance; then chant with steady exhale, brief natural pause at pāda ends.
Clear, sincere, grounded; readiness to act on openings.
After chanting, note one ‘vāra’ (opening) that appeared—an insight, a reconciliation, a next step. Seal it by committing to a small yajña-act within the day.
Rigvedic accents with clear udatta on vocatives and key result-words (विश्वं, वारम्, धान्यम्).
Mark a deliberate ‘cut’ (slight emphasis) on ‘niśitim’; then soften into the fruit statements.
sūno: long ū; keep ‘no’ clear., sahaso: aspirate ha lightly; short a’s., niśitim: pronounce śi-ti with clear short i; avoid ‘nishth-’., vedyānaṭ: articulate ṭ at end (retroflex) without adding extra vowel.
Focused, clean articulation; warm and settled on the final pādas.
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