Rig Veda 2.4.3: Mandala 2, Sukta 4, Mantra 3
Sukta 2.4
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
अग्निं देवासो मानुषीषु विक्षु प्रियं धुः क्षेष्यन्तो न मित्रम् । स दीदयदुशतीरूर्म्या आ दक्षाय्यो यो दास्वते दम आ ॥
agníṃ devā́so mā́nuṣīṣu vikṣú priyaṃ dhuḥ kṣeṣyánto ná mítram | sá dīdayad uśatī́r ū́rmyā ā́ dakṣā́yyo yó dā́svate dámē ā́ ||
خداؤں نے اگنی کو، اپنا محبوب، انسانی قبیلوں میں رکھا، جیسے کوئی دوست کو پالتا ہے متر کی طرح۔ وہ خوشی کی لہروں سے چمکتا ہے، جو مہارت سے بڑھایا جانے والا ہے، وہ دینے والے کے گھر میں آتا ہے۔
Word by Word
- अग्निम्
- Agni (as object)Nounपुंलिङ्ग, द्वितीया-विभक्ति, एकवचनRole कर्मRoot अग्नि- (प्रातिपदिक)
- देवासः
- the godsNounपुंलिङ्ग, प्रथमा-विभक्ति, बहुवचनRole कर्तृRoot देव- (प्रातिपदिक)
- मानुषीषु
- among human (women/folk); in human (dwellings/communities)Adjective (used substantively)स्त्रीलिङ्ग, सप्तमी-विभक्ति, बहुवचनRole अधिकरणRoot मानुषी- (प्रातिपदिक)
- विक्षु
- in the clans/settlementsNounस्त्रीलिङ्ग, सप्तमी-विभक्ति, बहुवचन (वैदिक रूप)Role अधिकरणRoot विश्- (प्रातिपदिक)
- प्रियम्
- dear, belovedAdjectiveनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन (अग्निम् इति कर्मपदस्य विशेषणम्)Role कर्मRoot प्रिय- (प्रातिपदिक)
- धुः
- they have placed/installedVerbलिट् (परिपूर्ण/परोक्श), प्रथमपुरुष, बहुवचन; परस्मैपदRole क्रियाRoot धा (डुधाञ्) धातु
- क्षेष्यन्तः
- dwelling, abidingVerb (participle)शतृ-प्रत्यय (वर्तमान कृदन्त), प्रथमा, बहुवचन, पुंलिङ्ग (देवासः इत्यस्य विशेषणम्)Role कर्तृRoot क्षि (क्षि/क्षे) धातु
- न
- like, asIndeclinableउपमा/सदृशार्थे अव्ययम्Root न (अव्यय)
- मित्रम्
- a friend; MitraNounनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचनRole उपमान (कर्मसदृश)Root मित्र- (प्रातिपदिक)
- सः
- he (Agni)Pronounपुंलिङ्ग, प्रथमा-विभक्ति, एकवचनRole कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- दीदयत्
- he shone, made to shineVerbलङ् (अनद्यतन भूत), प्रथमपुरुष, एकवचन; परस्मैपदRole क्रियाRoot दीद्/दी (दीप्तौ) धातु
- उशतीः
- the eager/desiring (fem.)Adjective (used substantively)स्त्रीलिङ्ग, द्वितीया-विभक्ति, बहुवचनRole कर्मRoot उशती- (प्रातिपदिक; उशत्/उशती ‘desiring, eager’)
- ऊर्म्याः
- waves, billowsNounस्त्रीलिङ्ग, द्वितीया-विभक्ति, बहुवचन (वैदिक रूप; ‘ऊर्मीन्’ इत्यर्थे)Role कर्मRoot ऊर्मि- (प्रातिपदिक)
- आ
- towards, forthIndeclinable (preverb)उपसर्गः (दीदयत् इत्यस्य सह)Root आ (उपसर्ग/अव्यय)
- दक्षाय्यः
- fit for skill/rite; worthy of दक्ष (ability/ritual power)Adjectiveपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन (यः इत्यस्य विशेषणम्)Role कर्तृ (विशेषण)Root दक्षाय्य- (प्रातिपदिक; ‘दक्ष’/‘दक्ष्य’ से व्युत्पन्न, ‘दक्ष-सम्बन्धी/दक्ष-योग्य’)
- यः
- whoPronoun (relative)पुंलिङ्ग, प्रथमा-विभक्ति, एकवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- दास्वते
- to the giver (patron)Adjective (used substantively)पुंलिङ्ग, चतुर्थी-विभक्ति, एकवचनRole सम्प्रदानRoot दास्वत्- (प्रातिपदिक; ‘giving, generous’)
- दमे
- in the house/homeNounपुंलिङ्ग, सप्तमी-विभक्ति, एकवचनRole अधिकरणRoot दम- (प्रातिपदिक)
- आ
- (emphatic/particle)Indeclinableपादपूरण/उपसर्गवत् (समाप्त्यर्थे/प्रग्रह)Root आ (अव्यय)
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेद): अग्निम् | देवासः | मानुषीषु | विक्षु | प्रियम् | धुः | क्षेष्यन्तः | न | मित्रम् || सः | दीदयत् | उशतीः | ऊर्म्याः | आ | दक्षाय्यः | यः | दास्वते | दमे | आ || प्रमुख-सन्धयः: (1) ‘अग्निं देवासः’ = अग्निम् + देवासः (म् + द् → ंद्, अनुस्वार)
- (2) ‘देवासो मानुषीषु’ = देवासः + मानुषीषु (विसर्गः → ओ, वैदिक संधि)
- (3) ‘धु: क्षेष्यन्तः’ = धुः + क्षेष्यन्तः (विसर्गः पदान्त)
- (4) ‘मित्रम् । स’ = मित्रम् + सः (विरामे संधि न)
- (5) ‘दीदयदुशतीरूर्म्या’ = दीदयत् + उशतीः + ऊर्म्याः (त् + उ → द् उ; तथा ईः + ऊ → ईरू (स्वर-सन्धि/संयोग), लिखितरूपे ‘उश॒तीरूर्म्या॒’)
- (6) ‘दास्वते दम’ = दास्वते + दमे (स्वर/विरामानुसार)
The meaning
Outer meaning
The gods establish Agni, their beloved, among human clans, as one nurtures a friend like Mitra. Agni shines with eager waves; he who grows by skill comes to the giver in the home.
Inner meaning
The higher Powers (devas) set the Divine Will (Agni) within the human collectivity—within our many inner ‘clans’ of thought, life, and body—so that the inner sacrifice can be led from within. Like Mitra (harmonising friendship), Agni becomes an intimate ally: a constant companion fostering right relations among the parts of the being. When the aspirant offers (dāsvate), Agni responds by a surge of luminous delight (uśatīḥ ūrmyāḥ), increasing through dakṣa (discerning skill, right arrangement of energies) and arriving in the ‘home’ (dama)—the settled inner seat of consciousness.
Universal truth
Spiritual transformation becomes stable when the awakening force is installed in ordinary life and relationships. When sincerity offers itself, the guiding flame grows by intelligent practice and returns as joy, clarity, and a harmonised inner order.
Themes
Agni among humans, friendship with the divine, surges of aspiration, reward to the giver
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (traditionally connected with the Bhṛgu-line; Gṛtsamada is often linked with the Bhārgavas/Angirasic transmission in later tradition)
- Other hymns
- RV 2.1, RV 2.3, RV 2.5, RV 2.9
Family tradition
Seer of RV Maṇḍala 2 hymns to Agni and Indra; emphasises installing the divine force in human life and right action (dakṣa).
Significance
Gṛtsamada’s Agni-vision repeatedly presents Agni as the organiser of the inner sacrifice: a power that must be ‘placed’ in the human being and increased through conscious skill, so the divine can inhabit daily life.
The deity
- Devata
- Agni
- Epithets
- priya (beloved), dīdayat (shining forth), dakṣāyya (increasable by skill)
- Related deities
- Mitra, Indra, Soma, Uṣas
Cosmic role
Mediator between human and divine; carrier of offerings; awakener of light and right order (ṛta) in the worlds.
Inner power
Psychic fire and will-to-progress that harmonises the being (Mitra-like) and turns aspiration into luminous delight.
In ritual
Where it is used
Agnyādheya / daily agnihotra setting and tending of the sacred fire (general Agni-stuti usage)
अ॒ग्निं दे॒वासो॒ मानु॑षीषु वि॒क्षु प्रि॒यं धु॑: क्षे॒ष्यन्तो॒ न मि॒त्रम् । स दी॑दयदुश॒तीरूर्म्या॒ आ द॒क्षाय्यो॒ यो दास्व॑ते॒ दम॒ आ ॥
अ॒ग्निम् । दे॒वासः॑ । मानु॑षीषु । वि॒क्षु । प्रि॒यम् । धुः॒ । क्षे॒ष्यन्तः॑ । न । मि॒त्रम् । सः । दी॒द॒य॒त् । उ॒श॒तीः । ऊर्म्याः॑ । आ । द॒क्षाय्यः॑ । यः । दास्व॑ते । दमे॑ । आ ॥
agnim | devāsaḥ | mānuṣīṣu | vikṣu | priyam | dhuḥ | kṣeṣyantaḥ | na | mitram | saḥ | dīdayat | uśatīḥ | ūrmyāḥ | ā | dakṣāyyaḥ | yaḥ | dāsvate | dame | ā
44
4 pādas of ~11 syllables each (with Vedic resolution/caesura variations)
Forward-driving, declarative, with a measured surge suited to invocation and establishment.
Creates a steady installing-force: the listener feels Agni ‘set’ within, then a rising wave of joy and readiness for offering.
- अग्निम् (agniṃ)
- Literal: fire. Symbolic: Divine Will; inner priest and leader of the sacrifice
- देवासः (devāsaḥ)
- Literal: gods. Symbolic: Higher powers of consciousness supporting evolution
- मानुषीषु विक्षु (mānuṣīṣu vikṣu)
- Literal: among human clans/settlements. Symbolic: among the many groupings of our nature; mind-life-body communities
- मित्रम् (mitram)
- Literal: Mitra; friend. Symbolic: harmonising power, right relation, inner consent
- उशतीः ऊर्म्याः (uśatīḥ ūrmyāḥ)
- Literal: eager waves. Symbolic: surges of delight/aspiration rising in consciousness
- दक्षाय्यः (dakṣāyyaḥ)
- Literal: to be increased by skill. Symbolic: Agni grows by disciplined discernment and right practice (dakṣa)
- दास्वते (dāsvate)
- Literal: to the giver. Symbolic: to the sincere offerer—one who yields ego to the work
- दमे (dame)
- Literal: in the house/home. Symbolic: the inner home: established poise, the heart-seat, embodied life as a shrine
Agni installed among men; supports household and soma-sacrifice by emphasizing Agni’s approach to the giver (dāsvat) and his increase through dakṣa.
At fire-kindling, opening of offerings, or hymns to establish Agni as hotṛ in the rite
Kindling, offering ghee/samidhs, inviting Agni to the seat (āsana) and to the house of the sacrificer
Use as a morning ‘inner kindling’: recite before meditation to place will and sincerity in the day; pair with a small candle as symbolic focus.
√dī ‘shine’ (PIE *dei- ‘shine’ family) in dīdayat emphasizes intensified radiance. dakṣa ‘skill, effective power’ from √dakṣ ‘be able, be strong/skillful’; psychologically the capacity of right action in the sacrifice/yoga. ūrmi ‘wave’ becomes inner surges of aspiration rather than physical water only.
dakṣa (skill/power of right action), Mitra (friendship/harmony), yajamāna as giver (dāsvat)
Agni as the installer of ṛta within human groupings—making life a field of right relations (Mitra).
Truth becomes experiential as ‘waves of delight’ when will aligns with offering.
The gods establish a formative principle in humanity: divine agency entering the mortal home.
Proto-Vedāntic/Integral (Aurobindonian) reading: descent of higher powers into mind-life-body and ascent through offering.
dawn or early morning (typical for kindling; inner ‘placing’ of will)
unspecified
Fire = will; waves = movements of ānanda/aspiration; home = embodied consciousness made receptive to the divine guest.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘installation of Agni among humans by the gods’ mythologem: divine powers place their beloved fire in human clans, and it shines with ‘waves’ of desire. Innerly, the gods implant the will-flame into human nature, where it grows by dakṣa and responds to the giver’s offering.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā ‘place’ is PIE *dheh1-. Mitra is Indo-Iranian *mitra-. √dī ‘shine’ belongs to a PIE shine/bright semantic field (*dei-).
- What is the relationship between the Rishi and the Devata here?
- Agni is portrayed as one who ‘comes to the giver in the home’: the rishi frames devotion as hospitality and gift. The devatā answers by increasing in the house through dakṣa—effective disciplined action—turning human giving into divine radiance.
Install the ‘flame of will’ in the heart/home; cultivate friendship among inner parts; invite waves of quiet joy.
Anāhata (heart)
Gentle nāḍī-śodhana or slow equal breathing (sama-vṛtti) while visualising a steady flame
Collected, warm, aspiration-filled; readiness for self-offering
Begin with a simple resolve (saṅkalpa): ‘May the divine will lead my day.’ Offer one habitual resistance into the fire; wait for the returning wave of clarity/joy.
Follow Rigvedic udātta/anudātta/svarita as per śākhā recitation; key lifts often occur on vocatives and action-verbs (e.g., dīdayat).
Maintain clear udātta peaks; do not flatten enclitics (na, saḥ). Observe caesura after the 4th/5th syllable typical of Triṣṭubh.
agniṃ: keep anusvāra as nasal before consonant, devāso: long ā sustained, mānuṣīṣu: retroflex ṣ; long ī, kṣeṣyanto: cluster kṣ; clear palatal ś, ūrmyāḥ: long ū; ‘my’ conjunct clean, dakṣāyyaḥ: retroflex kṣ; geminate yy
Bright, steady, kindling warmth; avoid harshness—Mitra-like friendliness.
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