Rig Veda 6.7.1: Mandala 6, Sukta 7, Mantra 1
Sukta 6.7
- Devata
- Agni Vaiśvānara
- Chandas
- Trishtubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
मूर्धानं दिवो अरतिं पृथिव्या वैश्वानरमृत आ जातमग्निम् । कविं सम्राजमतिथिं जनानामासन्ना पात्रं जनयन्त देवाः ॥
mūrdhā́naṃ divó aratíṃ pṛthivyā́ vaiśvānarám ṛtá ā́ jātám agním | kavíṃ samrā́jam átithiṃ jánānām āsánn ā́ pā́traṃ janayanta devā́ḥ ||
เหล่าเทพได้ให้กำเนิดอัคนี (Agni) ไวศวานระ (Vaiśvānara) ผู้บังเกิดจากฤตะ (ṛta) คือความจริงอันเป็นระเบียบ—เป็นเศียรแห่งฟ้า เป็นทางนำแห่งแผ่นดิน; เป็นกวีผู้หยั่งรู้ (kavi) เป็นราชาแห่งสากล เป็นแขกของหมู่ชน เป็นภาชนะใกล้พร้อมในเราเพื่อรับเครื่องบูชา.
Word by Word
- मूर्धानम्
- head, summitNounपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot मूर्धन्- (प्रातिपदिक)
- दिवः
- of heaven/skyNounस्त्रीलिङ्ग; षष्ठी विभक्ति; एकवचनRole सम्बन्ध (षष्ठी)Root दिव्-/द्यौ- (प्रातिपदिक)
- अरतिम्
- charioteer/driver; (also) course/goingNounस्त्रीलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot अरति- (प्रातिपदिक)
- पृथिव्याः
- of the earthNounस्त्रीलिङ्ग; षष्ठी विभक्ति; एकवचनRole सम्बन्ध (षष्ठी)Root पृथिवी- (प्रातिपदिक)
- वैश्वानरम्
- Vaiśvānara (the ‘belonging to all men’ fire)Noun/Adjective (epithet)पुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्म (अग्निम्-विशेषण/समनाधिकरण)Root वैश्वानर- (प्रातिपदिक)
- ऋतः
- Ṛta (cosmic order / truth)Nounपुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole कर्ताRoot ऋत- (प्रातिपदिक)
- आ
- towards, untoIndeclinableउपसर्ग (गम्-धातोः सह)Root आ (उपसर्ग/अव्यय)
- जातम्
- born, arisenParticiple (past passive)नपुंसकलिङ्ग; द्वितीया विभक्ति; एकवचन (अग्निम्-विशेषण)Role कर्म (विशेषण)Root √जन् (जनि) → जात (कृदन्त-प्रातिपदिक)
- अग्निम्
- Agni (fire)Nounपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot अग्नि- (प्रातिपदिक)
- कविम्
- seer, sage; wiseNoun/Adjectiveपुंलिङ्ग; द्वितीया विभक्ति; एकवचन (अग्निम्-विशेषण)Role कर्म (विशेषण)Root कवि- (प्रातिपदिक)
- सम्राजम्
- sovereign kingNoun/Adjectiveपुंलिङ्ग; द्वितीया विभक्ति; एकवचन (अग्निम्-विशेषण)Role कर्म (विशेषण)Root सम्राज्- (प्रातिपदिक)
- अतिथिम्
- guestNounपुंलिङ्ग; द्वितीया विभक्ति; एकवचन (अग्निम्-विशेषण)Role कर्म (विशेषण)Root अतिथि- (प्रातिपदिक)
- जनानाम्
- of the peoples/menNounपुंलिङ्ग; षष्ठी विभक्ति; बहुवचनRole सम्बन्ध (षष्ठी)Root जन- (प्रातिपदिक)
- आसन्ना
- near, present, at handParticiple (past/adj.)नपुंसकलिङ्ग; द्वितीया विभक्ति; एकवचन (पात्रम्-विशेषण; ‘निकटस्थ/उपस्थित’)Role कर्म (विशेषण)Root √सद् (सीदति) + आ- → आसन्न (कृदन्त-प्रातिपदिक)
- पात्रम्
- vessel, receptacleNounनपुंसकलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot पात्र- (प्रातिपदिक)
- जनयन्त
- they generated/producedVerbलङ् (इम्पर्फेक्ट); परस्मैपद; प्रथम पुरुष; बहुवचनRole क्रियाRoot √जन् (जनयति) (धातु)
- देवाः
- the godsNounपुंलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्ताRoot देव- (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): मूर्धानम् | दिवः | अरतिम् | पृथिव्याः | वैश्वानरम् | ऋतः | आ | जातम् | अग्निम् || कविम् | सम्राजम् | अतिथिम् | जनानाम् | आसन्ना | पात्रम् | जनयन्त | देवाः || मुख्य संधि/संयोग: (1) ‘ऋत आ’ = ‘ऋतः’ + ‘आ’ (विसर्ग-संधि: अ + आ → आ; पदपाठ में ‘ऋतः आ’)
- (2) ‘वैश्वानरमृत’ = ‘वैश्वानरम्’ + ‘ऋतः’ (म् + ऋ → मृ; संहितायां ‘…रम् ऋ…’ → ‘…रमृ…’)
- (3) ‘जातमग्निम्’ = ‘जातम्’ + ‘अग्निम्’ (म् + अ → म; संहिता-लोप)
- (4) ‘जनानामासन्ना’ = ‘जनानाम्’ + ‘आसन्ना’ (म् + आ → मा; संहिता)
The meaning
Outer meaning
The gods brought forth Agni Vaiśvānara, born from Ṛta (Truth/Order), as the head of heaven and the guiding course of earth: a seer, universal king, guest of the peoples, and the near vessel for offering.
Inner meaning
Vaiśvānara is the universal fire in all beings—the inner flame that is ‘head of heaven’ (the summit-light of consciousness) and ‘course of earth’ (the right movement of embodied life). Born of ṛta, he is not a random impulse but truth-born will. As kavi (seer) he perceives the right; as samrāj (universal king) he governs the energies; as atithi (guest) he is the divine presence arriving in human nature; as āsanna pātra (near vessel) he becomes the immediate capacity in us to hold and offer experience to the Divine. The verse describes the installation of the psychic fire as the central instrument of inner sacrifice.
Universal truth
A truth-born will can unify the heights of aspiration and the movements of daily life. When the inner fire is welcomed as the ‘guest’, the human being becomes a ready vessel where life can be offered, purified, and governed by a deeper wisdom.
Themes
Cosmic-Agni, Indwelling-guest, Heaven-earth-mediation, Birth-from-Ṛta
The seer
- Rishi
- Bharadvāja lineage seers (hymn attributed to the Bharadvāja maṇḍala; specific rishi uncertain)
- Lineage
- Bharadvāja
- Other hymns
- RV 6.7.2-4 (continuation on Vaiśvānara), RV 6.1 (Agni as leader and knower), RV 6.16 (Agni’s powers and protections)
Family tradition
Bharadvāja hymns often present Agni in universal forms (Vaiśvānara) and emphasize ṛta-born action and inner kingship.
Significance
This opening verse functions like a ‘consecration’ of the inner fire: it is installed as the summit-light and the guide of embodied movement, making the seeker a ready vessel for the inner offering.
The deity
- Devata
- Agni Vaiśvānara
- Epithets
- vaiśvānara, ṛta-jāta (born of ṛta), mūrdhan divo (head of heaven), kavi, samrāj, atithi
- Related deities
- Bṛhaspati (word/illumined order), Indra (illumination-force), Sūrya (truth-light), Uṣas (awakening)
Cosmic role
Universal fire-principle that links heaven and earth; maintains order, carries offerings, and establishes the sacrifice as a cosmic-human bridge.
Inner power
Psychic fire and truth-will that governs the being, receives experience as offering, and turns life into a conscious yajña.
In ritual
Where it is used
Agni establishment/praise in soma sacrifices; also recited in contexts honoring Vaiśvānara fire
मू॒र्धानं॑ दि॒वो अ॑र॒तिं पृ॑थि॒व्या वै॑श्वान॒रमृ॒त आ जा॒तम॒ग्निम् । क॒विं स॒म्राज॒मति॑थिं॒ जना॑नामा॒सन्ना पात्रं॑ जनयन्त दे॒वाः ॥
मू॒र्धान॑म् । दि॒वः । अ॒र॒तिम् । पृ॒थि॒व्याः । वै॒श्वा॒न॒रम् । ऋ॒ते । आ । जा॒तम् । अ॒ग्निम् । क॒विम् । स॒म्ऽराजम् । अति॑थिम् । जना॑नाम् । आ॒सन् । आ । पात्र॑म् । ज॒न॒य॒न्त॒ । दे॒वाः ॥
mūrdhānam | divaḥ | aratim | pṛthivyāḥ | vaiśvānaram | ṛte | ā | jātam | agnim | kavim | sam-rājam | atithim | janānām | āsan | ā | pātram | janayanta | devāḥ
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4 x ~11 syllables
Regal and declarative; suited to स्थापना (establishing) a deity’s cosmic status.
Creates a sense of elevation (mūrdhan) and alignment; stabilizes attention and invokes inner sovereignty.
- मूर्धानम् (mūrdhānam)
- Literal: head, summit. Symbolic: highest point of consciousness; governing light above mind
- अरतिम् (aratim)
- Literal: course, guidance, steering. Symbolic: right direction of embodied life; disciplined movement of energies
- वैश्वानर (vaiśvānara)
- Literal: belonging to all men/universal. Symbolic: universal fire in all beings; common psychic principle
- ऋते आ जातम् (ṛte ā jātam)
- Literal: born from ṛta/truth. Symbolic: will arising from truth-order, not from desire or ego
- कविम् (kavim)
- Literal: seer-poet. Symbolic: illumined discernment within the will
- सम्राजम् (samrājam)
- Literal: universal king. Symbolic: sovereign organizer of inner nature
- अतिथिम् (atithim)
- Literal: guest. Symbolic: the indwelling Divine presence to be received and honored
- पात्रम् (pātram)
- Literal: vessel. Symbolic: the prepared instrument (mind-life-body) capable of holding offering and grace
Invocation of Vaiśvānara as the universal sacrificial fire; relevant to establishment/kindling of the fire and to affirming Agni as the ‘guest’ in the ritual and in the sacrificer.
At the commencement of offerings when invoking Agni’s universal form
Kindling/maintaining fire; presenting oblations; welcoming Agni as atithi (guest)
Use as a daily consecration: ‘install’ the inner fire before work—align higher intention (heaven) with practical movement (earth).
vaiśvānara (viśva-nara) ‘universal among men’ marks Agni as common divine principle in humanity. ṛta ‘truth-order’ (from √ṛ ‘to go, fit’) indicates origin in right movement and law. kavi denotes inspired seeing (not merely poet). atithi ‘guest’ (a- ‘not’ + tithi ‘fixed day’ in traditional etymology) indicates the ever-arriving divine presence that must be received. pātra ‘vessel’ becomes the inner receptacle of offering: the formed human instrument.
Ṛta (truth-order) as source, Universal indwelling divine (Vaiśvānara), Sacrifice as inner hospitality (atithi)
Explicit: Agni is ṛta-born; he embodies right order as living will.
Truth as origin of effective will (kratu) and right governance (samrāj).
The gods ‘bring to birth’ the divine principle in the human field—creation as manifestation of consciousness.
Integral Vedism (Aurobindo): descent/manifestation of the divine fire into mind-life-body as organizer and revealer.
Heaven = higher mind/supramental light; Earth = embodied nature; Fire between them = mediator-will; Vessel = purified instrument capable of offering.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine birth of the universal Fire from Ṛta: Agni is installed as the head of heaven and the guiding course of earth, a mediating sovereign and guest—mythically the establishment of the cosmic-sacrificial principle within the human vessel.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √jan ‘beget’ is a core IE root (cf. Latin gignere, Greek gígnomai). The heaven/earth dyad is a classic IE cosmological pairing; the epithet ‘samrāj’ mirrors archaic kingship vocabulary used for cosmic sovereignty.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames Agni as already given by the gods—present and near as the inner ‘pātra’. The human task is receptivity and offering: to host the atithi so the Ṛta-born intelligence governs both heights (div) and embodied movement (pṛthivī).
Invite Vaiśvānara as the inner sovereign fire that unites higher intention with earthly action.
Anāhata (inner guest/psychic presence) supporting Maṇipūra (will)
Inhale: feel ascent to ‘head of heaven’ (crown/forehead clarity). Exhale: guide the ‘course of earth’ (steady action). 12 cycles, then chant.
Consecrated quietude with alert guidance; sense of inner kingship without strain.
Before chanting, place attention in the heart as ‘vessel’. After chanting, offer one concrete intention for the day into the inner fire; remain still 1–2 minutes.
Requires śākhā svara notation for precision; maintain tri-tone Vedic contour with clear udātta peaks and controlled svarita falls.
Keep compound accents clean: vai-śvā-na-ram; sam-rā-jam; do not over-stress sandhi junctions.
‘vaiśvānaram’: articulate ‘śvā’ with long ā, ‘ṛte’: vocalic ṛ clear and short, ‘atithim’: dental ‘th’ (aspirated), not retroflex, ‘āsann ā pātram’: observe pause/space at word boundary; avoid collapsing into a single smear
Grave, steady, welcoming tone; avoid sharpness—this is an स्थापना verse.
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