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Ancient Scripture: Rig Veda (Hymns 1.41 - 1.45: Part 10 of Mandala 1)
- A. Royden D'Souza
- Jun 20
- 13 min read
Maṇḍala 1 is the largest book of the Rig Veda, containing 191 hymns. It is a collection of songs from multiple seer families, and its themes cover a wide range of deities; Agni, Indra, the Ashvins, Varuna, Mitra, and many others. It opens, fittingly, with an invocation to Agni, the god of fire, who acts as the divine messenger between humans and gods.
Hymn 1.41 – To Varuṇa, Mitra, Aryaman, and the Viśve Devāḥ
Seer (Ṛṣi): Kaṇva Ghaura
Deity (Devatā): Varuṇa, Mitra, Aryaman, Aditi, and the Viśve Devāḥ (All‑Gods)
Meter (Chandas): Gāyatrī
Verses
यं रक्ष॑न्ति॒ प्रचे॑तसो॒ वरु॑णो मि॒त्रो अ॑र्य॒मा ।
नू चि॒त्स द॑भ्यते॒ जनः॑ ॥१॥
yaṃ rakṣanti pracetaso varuṇo mitro aryamā |
nū cit sa dabhyate janaḥ ||1||
The man whom the wise guardians, Varuṇa, Mitra, and Aryaman protect—that man is never deceived.
यं बा॒हुभ्यां॒ सना॑थो यं न स॒प्त सिन्धवः॑ ।
क्षेम॑स्य क्षेम॒युं रथ॑म् ॥२॥
yaṃ bāhubhyāṃ sanātho yaṃ na sapta sindhavaḥ |
kṣemasya kṣemayuṃ ratham ||2||
Whom they shelter with their arms, like the seven rivers, the chariot that seeks peace for the peaceful.
अप्र॑मायं॒ यमीम॑हे॒ प्र णो॒ अति॑ द्वि॒षस्त॑र ।
प्रति॒ हव्या॑नि नो जुषेथां वरुण मित्रार्यमन् ॥३॥
apramāyaṃ yam īmahe pra ṇo ati dviṣas tara |
prati havyāni no juṣethāṃ varuṇa mitrāryaman ||3||
We implore that unimpaired protection; carry us beyond all enmity. Accept our offerings, O Varuṇa, Mitra, and Aryaman.
स नो॑ दे॒वेभि॒रा ग॑हि॒ ये नः॑ पा॒थो अर॑त्नयः ।
इ॒ह स्म॑ सूनृता॒वतः॑ ॥४॥
sa no devebhir ā gahi ye naḥ pātho aratnayaḥ |
iha sma sūnṛtāvataḥ ||4||
Come to us with those gods who are our protectors, the liberal ones. Here, indeed, are the men of true speech.
ये न॑स्त्रायन्ते स॒धस्था॒ ये च॒ नो अति॑ द्वि॒षः ।
ते नो॑ मृळन्तु जी॒रवे॑ ॥५॥
ye nas trāyante sadhasthā ye ca no ati dviṣaḥ |
te no mṛḷantu jīrave ||5||
Those who protect us from our seat, and those who (carry us) beyond enemies—may they be gracious to the eager (worshipper).
प्र स नो॑ अस्तु सु॒मतिः॒ प्र ये सु॒म्नाय॒ वह्न॑यः ।
प्रति॒ हव्या॑नि नो जुषेथां वरुण मित्रार्यमन् ॥६॥
pra sa no astu sumatiḥ pra ye sumnāya vahnayaḥ |
prati havyāni no juṣethāṃ varuṇa mitrāryaman ||6||
May this favour be ours, and those who are the conveyors of joy. Accept our offerings, O Varuṇa, Mitra, and Aryaman.
ये स्था अदि॑त्यै॒ अधि॑ दे॒वी पृ॑थि॒वी अति॑ ।
ये अ॒न्तरि॑क्ष ऊ॒र्मयः॑ ॥७॥
ye sthā adityai adhi devī pṛthivī ati |
ye antarikṣa ūrmayaḥ ||7||
You who stand upon Aditi, the goddess Earth, and you who are the waves in the mid‑air.
ये वो॒ व्रता॑नि धा॒रया॑था उ॒त स्तोता॑र ऊ॒तये॑ ।
प्रति॒ हव्या॑नि नो जुषेथां वरुण मित्रार्यमन् ॥८॥
ye vo vratāni dhārayathā uta stotāra ūtaye |
prati havyāni no juṣethāṃ varuṇa mitrāryaman ||8||
You who uphold your ordinances, and the praisers (come) for aid—accept our offerings, O Varuṇa, Mitra, and Aryaman.
ये नो॑ अ॒द्य त्रय॑ध्वं॒ ये च॒ नो अति॑ द्वि॒षः ।
प्रति॒ हव्या॑नि नो जुषेथां वरुण मित्रार्यमन् ॥९॥
ye no adya trayadhvaṃ ye ca no ati dviṣaḥ |
prati havyāni no juṣethāṃ varuṇa mitrāryaman ||9||
You who protect us today, and you who (carry us) beyond enemies—accept our offerings, O Varuṇa, Mitra, and Aryaman.
What Does This Hymn Say?
This hymn is a litany of trust in the three sovereign Ādityas—Varuṇa, Mitra, and Aryaman—joined by the whole company of divine protectors. The refrain “prati havyāni no juṣethāṃ varuṇa mitrāryaman” (accept our offerings, O Varuṇa, Mitra, and Aryaman) punctuates the prayer.
Verse 1 opens with the bedrock assurance: the man guarded by the wise Varuṇa, Mitra, and Aryaman is never harmed. Verse 2 pictures their protection as encircling arms and as the seven rivers that carry a chariot of peace.
Verse 3 asks that this flawless protection carry the worshippers beyond all hostilities. Verse 4 invites the gods to come with their retinue, among those who speak truth. Verse 5 names the protectors who ward off enemies and prays for their grace.
Verse 6 requests that favour and joy‑bringing conveyors be present. Verse 7 expands the circle to include the cosmic powers that stand upon Aditi (the boundless mother), the Earth, and the waves of the mid‑air.
Verse 8 honours those who uphold the divine ordinances and those who sing for aid. The final verse repeats the request for protection today and from all enmity, sealed with the offering.
The hymn is thus a complete encircling of the worshipper by the guardians of Ṛta, hospitality, and kinship.
Understanding Varuṇa, Mitra, and Aryaman: The Three Guardians of Order and Covenant
Kaṇva Ghaura, having celebrated the storm‑gods, now turns to the quiet, steady sovereignty of the Ādityas. This hymn gathers the three most closely linked:
Varuṇa is the overseer of cosmic and moral law (Ṛta). He sees all deeds, binds the sinner, and releases the truthful.
Mitra is the god of contracts, friendship, and the orderly aspects of daylight. He ensures agreements are kept and communities remain in harmony.
Aryaman is the guardian of kinship bonds, hospitality, marriage, and the safe journey along the right path. He is the “noble friend” who ensures the clan’s customs and mutual obligations hold firm.
Together, they form a trinity of protection that covers every sphere: the cosmic, the social, and the familial. The hymn calls them “pracetasaḥ”—wise, far‑seeing. Their wisdom is the intelligence of order itself.
The phrase “kṣemasya kṣemayuṃ ratham” (the chariot that seeks peace for the peaceful) portrays divine protection as a vehicle that carries the worshipper safely through life’s rivers. It is a beautiful counterpoint to the roaring war‑chariots of the Maruts in the previous hymns: after the storm, the steady boat of Mitra‑Varuṇa‑Aryaman brings the soul home.
Hymn 1.42 – To Pūṣan
Seer (Ṛṣi): Kaṇva Ghaura
Deity (Devatā): Pūṣan
Meter (Chandas): Gāyatrī
Verses
सं पू॑षन्नध्व॒नस्ति॑र॒ व्यंहो॑ विमुचो नपात् ।
स नो॑ गो॒पाय॑से नः ॥१॥
saṃ pūṣann adhvanas tira vyaṃho vimuco napāt |
sa no gopāyase naḥ ||1||
Cross the paths, O Pūṣan, drive away danger, O son of release. Guard us, you who protect.
यः पू॑षन्ति॒भिर॑ङ्गिरे॒ गोभि॑र्वृ॒त्रं नि व॑र्तयन् ।
स नो॑ गो॒पाय॑से नः ॥२॥
yaḥ pūṣanti bhir aṅgire gobhir vṛtraṃ ni vartayan |
sa no gopāyase naḥ ||2||
You who, O Aṅgiras Pūṣan, with your nourishing cows, turn back Vṛtra—guard us, you who protect.
यो वा॒ वाजं॒ सना॑ति नो॒ गोः पु॒रो वाज॑सातये ।
स नो॑ गो॒पाय॑से नः ॥३॥
yo vā vājaṃ sanāti no goḥ puro vājasātaye |
sa no gopāyase naḥ ||3||
You who win the prize for us, placing the cow before the winning of the prize—guard us, you who protect.
यः पू॑षन्नि॒ह गो॒पतिः॑ पुरु॒प्रियो॑ वृषा॒यते॑ ।
स नो॑ गो॒पाय॑से नः ॥४॥
yaḥ pūṣann iha gopatiḥ purupriyo vṛṣāyate |
sa no gopāyase naḥ ||4||
O Pūṣan, you who here are the lord of cattle, much‑loved, acting as the bull—guard us, you who protect.
पूष॑न्ति॒भिर॑ङ्गिरे॒ गोभि॒रर्वा॑ङि॒हा ग॑हि ।
स नो॑ गो॒पाय॑से नः ॥५॥
pūṣanti bhir aṅgire gobhir arvāṅ ihā gahi |
sa no gopāyase naḥ ||5||
O Aṅgiras Pūṣan, with your nourishing cows, come here facing us. Guard us, you who protect.
यो वा॒ वाजं॒ सना॑ति नो॒ गोः पु॒रो वाज॑सातये ।
स नो॑ गो॒पाय॑से नः ॥६॥
yo vā vājaṃ sanāti no goḥ puro vājasātaye |
sa no gopāyase naḥ ||6||
You who win the prize for us, placing the cow before the winning of the prize—guard us, you who protect.
What Does This Hymn Say?
This short, tender hymn calls upon Pūṣan, the pastoral god of paths, cattle, and prosperity. The refrain “sa no gopāyase naḥ” (guard us, you who protect) appears in every verse.
Verse 1 asks Pūṣan to cross the paths and drive away danger. He is called “vimuco napāt”—son of release, or grandson of liberation—linking him to the freeing of cattle and the opening of ways.
Verse 2 names him Aṅgiras Pūṣan, associating him with the fire‑priest clan, and says he turns back Vṛtra with his nourishing cows—a pastoral echo of Indra’s great deed.
Verses 3 and 6 repeat the same request: win the prize, place the cow before all winning. Verse 4 praises Pūṣan as the lord of cattle, much‑loved, acting as the bull. Verse 5 invites him to approach with his cows.
The hymn is a simple, warm prayer for safe passage, cattle‑wealth, and the protective presence of the shepherd‑god.
Understanding Pūṣan: The Shepherd of the Path
Pūṣan is one of the most endearing gods of the Rig Veda. He is the guardian of roads, the finder of lost cattle, the bringer of marriage processions, and the guide of souls to the afterlife. His name is related to “puṣ” (to nourish, to thrive), and he is the god of increase and pastoral wealth.
In this hymn, Pūṣan is addressed as “Aṅgiras,” connecting him to the fire‑priests. He is also “vimuco napāt,” the son of release, which may refer to his power to free cattle from thieves or to release the worshipper from difficulties.
The repeated phrase “gobhiḥ” (with cows) and “goḥ puraḥ” (the cow before) emphasize that for Pūṣan, the cow is both wealth and weapon: he turns back Vṛtra not with a thunderbolt but with his herd. His power is gentle, pastoral, and sustaining.
For Kaṇva Ghaura, after the roaring Maruts and the solemn Ādityas, Pūṣan brings the peace of the pasture. The storm has passed; the laws are upheld; now the herdsman walks the safe path home.
Hymn 1.43 – To Pūṣan
Seer (Ṛṣi): Kaṇva Ghaura
Deity (Devatā): Pūṣan
Meter (Chandas): Gāyatrī
Verses
प्र पू॒षणं॑ वृणीमहे विष्णुं॒ सोमं॒ वन॒स्पति॑म् ।
स नः॒ शर्म॑ यच्छतु ॥१॥
pra pūṣaṇaṃ vṛṇīmahe viṣṇuṃ somaṃ vanaspatim |
sa naḥ śarma yacchatu ||1||
We choose Pūṣan, Viṣṇu, Soma, and Vanaspati (the lord of the forest). May he grant us shelter.
यो वा॒ वाजं॒ सना॑ति नो॒ गोः पु॒रो वाज॑सातये ।
स नो॒ विष्णुः॑ शर्म यच्छतु ॥२॥
yo vā vājaṃ sanāti no goḥ puro vājasātaye |
sa no viṣṇuḥ śarma yacchatu ||2||
You who win the prize for us, placing the cow before the winning of the prize—may that Viṣṇu grant us shelter.
यो वा॒ वाजं॒ सना॑ति नो॒ गोः पु॒रो वाज॑सातये ।
स नः॒ सोमः॒ शर्म॑ यच्छतु ॥३॥
yo vā vājaṃ sanāti no goḥ puro vājasātaye |
sa naḥ somaḥ śarma yacchatu ||3||
You who win the prize for us, placing the cow before the winning of the prize—may that Soma grant us shelter.
यो वा॒ वाजं॒ सना॑ति नो॒ गोः पु॒रो वाज॑सातये ।
स नो॑ वन॒स्पतिः॒ शर्म॑ यच्छतु ॥४॥
yo vā vājaṃ sanāti no goḥ puro vājasātaye |
sa no vanaspatiḥ śarma yacchatu ||4||
You who win the prize for us, placing the cow before the winning of the prize—may that Vanaspati grant us shelter.
यो वा॒ वाजं॒ सना॑ति नो॒ गोः पु॒रो वाज॑सातये ।
स न॒ इन्द्रः॒ शर्म॑ यच्छतु ॥५॥
yo vā vājaṃ sanāti no goḥ puro vājasātaye |
sa na indraḥ śarma yacchatu ||5||
You who win the prize for us, placing the cow before the winning of the prize—may that Indra grant us shelter.
What Does This Hymn Say?
This hymn is a litany of shelter, applying a single request to a series of gods. The core phrase “yo vā vājaṃ sanāti no goḥ puro vājasātaye” (you who win the prize for us, placing the cow before the winning) is repeated for Viṣṇu, Soma, Vanaspati, and finally Indra, after the opening invocation of Pūṣan, Viṣṇu, Soma, and Vanaspati together.
Verse 1 declares the choice of these four powers—Pūṣan (the shepherd), Viṣṇu (the wide‑striding protector), Soma (the sacred plant and god), and Vanaspati (the lord of the forest, the sacrificial post)—and asks for shelter.
Each following verse takes the same winning formula and applies it to one of the named gods, ending with Indra, who is not named in verse 1 but included in the final plea.
The hymn is a seamless weaving of pastoral, ritual, and cosmic protection, all converging on the gift of shelter.
Understanding Pūṣan, Viṣṇu, Soma, and Vanaspati: The Circle of Shelter
Kaṇva Ghaura here expands the prayer for shelter to a quartet of deities who represent the complete sacrificial and pastoral order:
Pūṣan guards the paths and cattle.
Viṣṇu (a relatively minor but significant god in the Rig Veda, famous for his three strides) provides the wide space of protection. [Before his transformation in the Puranic Era]
Soma is the pressed drink that invigorates gods and men, the essence of the ritual.
Vanaspati is the sacred tree and the wooden post to which the sacrificial victim is tied; he is the axis of the sacrifice, the point where earth meets heaven.
The repeated winning formula—“placing the cow before the winning of the prize”—suggests that the cow is the primary wealth, the source of all other prizes. To place the cow first is to secure the foundation of prosperity. The final verse brings Indra into the circle, the warrior who wins the ultimate prize of Vṛtra’s waters.
Rig Veda: Hymn 1.44 – To Agni
Seer (Ṛṣi): Praskaṇva Kāṇva
Deity (Devatā): Agni
Meter (Chandas): Gāyatrī (with some variations)
Verses
अग्ने॒ विव॑स्वदु॒षसः॑ सूर्य॑स्य॒ शुक्र॑मि॒न्द्राय॑ नो वह ह॒व्यम् ।
स नो॑ दे॒वो दे॒वेष्वा वो॑चत् स्व॒स्तये॑ वृत्र॒हा सोम॑पीतये ॥१॥
agne vivasvad uṣasaḥ sūryasya śukram indrāya no vaha havyam |
sa no devo deveṣv ā vocat svastaye vṛtrahā somapītaye ||1||
O Agni, bring our bright offering to Indra from Vivasvān, from Uṣas, and from Sūrya. May that god, the Vṛtra‑slayer, speak for us among the gods, for well‑being, for Soma‑drinking.
अग्ने॑ ह॒व्यं त॑नू॒था वि॒श्ववा॑रः शु॒चिः शु॒क्रः शु॑चिभि॒र्विश्व॑वारः ।
स नो॑ दे॒वो दे॒वेष्वा वो॑चत् स्व॒स्तये॑ वृत्र॒हा सोम॑पीतये ॥२॥
agne havyaṃ tanūthā viśvavāraḥ śuciḥ śukraḥ śucibhir viśvavāraḥ |
sa no devo deveṣv ā vocat svastaye vṛtrahā somapītaye ||2||
O Agni, bring the oblation to your own body; you are all‑desirable, pure, bright, with your pure flames, all‑desirable. May that god, the Vṛtra‑slayer, speak for us among the gods, for well‑being, for Soma‑drinking.
अग्ने॑ ह॒व्यं त॑नू॒था वि॒श्ववा॑रः शु॒चिः शु॒क्रः शु॑चिभि॒र्विश्व॑वारः ।
इन्द्रा॑य॒ सोमा॑न्प्र॒दिवो॒ विदा॑ना ऊ॒र्ध्वो वा॑चो अभिनि॒र्यास॑द॒ग्निः ॥३॥
agne havyaṃ tanūthā viśvavāraḥ śuciḥ śukraḥ śucibhir viśvavāraḥ |
indrāya somān pradivo vidāna ūrdhvo vāco abhiniryāsad agniḥ ||3||
O Agni, bring the oblation to your own body; you are all‑desirable, pure, bright, with your pure flames, all‑desirable. Knowing the ancient Somas for Indra, Agni will rise up, ascending with his speech.
अग्ने॑ ह॒व्यं त॑नू॒था वि॒श्ववा॑रः शु॒चिः शु॒क्रः शु॑चिभि॒र्विश्व॑वारः ।
उ॒त प्र णे॑षि मघवन्न॒भि भूरि॑ वस्वि॒ह वा॒ रयिं॑ वि॒श्ववा॑रम् ॥४॥
agne havyaṃ tanūthā viśvavāraḥ śuciḥ śukraḥ śucibhir viśvavāraḥ |
uta pra ṇeṣi maghavann abhi bhūri vasv iha vā rayiṃ viśvavāram ||4||
O Agni, bring the oblation to your own body; you are all‑desirable, pure, bright, with your pure flames, all‑desirable. And, O generous one, you lead us to abundant wealth, or bring here all‑desirable riches.
अग्ने॑ ह॒व्यं त॑नू॒था वि॒श्ववा॑रः शु॒चिः शु॒क्रः शु॑चिभि॒र्विश्व॑वारः ।
प्र नो॑ यच्छतु॒ वरु॑णो॒ विश्व॑वारः सरस्वती शर्म यच्छत्वभीह ॥५॥
agne havyaṃ tanūthā viśvavāraḥ śuciḥ śukraḥ śucibhir viśvavāraḥ |
pra no yacchatu varuṇo viśvavāraḥ sarasvatī śarma yacchatv abhīha ||5||
O Agni, bring the oblation to your own body; you are all‑desirable, pure, bright, with your pure flames, all‑desirable. May all‑desirable Varuṇa grant us, and may Sarasvatī grant shelter, here on every side.
What Does This Hymn Say?
This hymn is a tightly woven tapestry in which Agni is both the offering and the offerer, the fire and the priest. The opening half of each verse is almost identical: “agne havyaṃ tanūthā viśvavāraḥ śuciḥ śukraḥ śucibhir viśvavāraḥ” (O Agni, bring the oblation to your own body; you are all‑desirable, pure, bright, with your pure flames, all‑desirable). This recurring line creates a hypnotic centre.
Verse 1 adds that Agni carries the bright offering to Indra from the dawn, the sun, and Vivasvān (the solar ancestor). The refrain “sa no devo deveṣv ā vocat svastaye vṛtrahā somapītaye” (May that god, the Vṛtra‑slayer, speak for us among the gods, for well‑being, for Soma‑drinking) links Indra’s power to Agni’s mediation.
Verse 2 repeats the core line and the refrain. Verse 3 says that Agni, knowing the ancient Somas for Indra, will rise up with his speech. Verse 4 asks Agni to lead to abundant, all‑desirable wealth. Verse 5 then moves beyond the refrain to call on Varuṇa and Sarasvatī to grant shelter.
The hymn presents the sacrifice as a living body—Agni’s own body—which the fire‑god feeds with the oblation, transforming himself into the ascending prayer that reaches the gods.
Understanding Agni: The Oblation to His Own Body
Praskaṇva’s first hymn is an intricate meditation on Agni’s self‑offering nature. The phrase “tanūthā” (to your own body) is the key. Agni, the fire, consumes the oblation, but since Agni is also the oblation‑bearer, the offering is being made to himself. This is the heart of the Vedic fire‑ritual: the god feeds himself in order to feed others.
The adjectives “viśvavāraḥ, śuciḥ, śukraḥ” (all‑desirable, pure, bright) are repeated like a mantra, emphasizing Agni’s luminous, beneficent nature. The refrain then ties Agni’s work to Indra’s victory and Soma‑drinking, creating a chain: Agni carries the offering → Indra drinks → Vṛtra is slain → well‑being flows. The final verse expands the circle to include Varuṇa (law) and Sarasvatī (inspiration), ensuring that the sacrifice yields both order and eloquence.
A Note on the Seer: Praskaṇva Kāṇva
With Hymn 1.44, a new voice enters the Rig Veda: Praskaṇva Kāṇva. The name Praskaṇva belongs to the Kaṇva clan, the same priestly family that produced Medhātithi and Kaṇva Ghaura. Praskaṇva is the seer of a substantial block of hymns in Maṇḍala 1 (1.44–1.50), and his work is marked by a deep reverence for Agni, the Uṣas (Dawns), and the Aśvins.
The Vedic Introduction: Praskaṇva’s hymns are varied in subject: he begins with Agni (1.44–1.45), then moves to the Aśvins (1.46–1.47), Uṣas (1.48), and a mixed group (1.49–1.50). His voice is lyrical and reflective, sometimes playing with refrain structures and word‑echoes.
He is clearly rooted in the Kaṇva tradition’s morning worship, and his hymns often breathe the cool, bright air of dawn. No personal narrative is preserved in the Rig Veda itself; his identity is entirely in his song.
The Purāṇic and Epic Introduction: Later texts do not develop a significant legend around Praskaṇva. The name appears in some genealogical lists of the Kaṇva gotra, and a few Purāṇic passages mention a Praskaṇva as a sage, but without a distinct story. His place in tradition rests on his hymns, especially his beautiful invocations of Uṣas, the goddess of dawn.
Hymn 1.45 – To Agni
Seer (Ṛṣi): Praskaṇva Kāṇva
Deity (Devatā): Agni
Meter (Chandas): Gāyatrī
Verses
त्वम॑ग्ने॒ वसू॑नां॒ त्वं मि॒त्रो अ॑सि ।
त्वं व॑रुणः स॒त्यवा॑न् ॥१॥
tvam agne vasūnāṃ tvaṃ mitro asi |
tvaṃ varuṇaḥ satyavān ||1||
You, Agni, are of the Vasus; you are Mitra. You are Varuṇa, the truth‑possessing.
त्वम॑ग्ने॒ इळ॑स्पति॒स्त्वं सोमो॑ वृषा॒यसे॑ ।
त्वं शर्धो॒ विश्वा॑योः शिवो॒ यो नि॒धिर॑स्युते ॥२॥
tvam agne iḻaspatis tvaṃ somo vṛṣāyase |
tvaṃ śardho viśvāyoḥ śivo yo nidhir asy ute ||2||
You, Agni, are the lord of Iḻā (the offering goddess); you, Soma, act as the bull. You are the host of all peoples, the auspicious one, and you are the treasure of the worshipper.
त्वम॑ग्ने॒ वि भा॑सि दे॒वेषु॒ त्वमा॑यु॒षु प्र॒जाय॑म् ।
त्वं नो॑ दे॒वैः स॒ह वाज॑सा॒तये॑ ॥३॥
tvam agne vi bhāsi deveṣu tvam āyuṣu prajāyam |
tvaṃ no devaiḥ saha vājasātaye ||3||
You, Agni, shine among the gods, and among human beings for progeny. You, together with the gods, (help) us to win the prize.
त्वाम॑ग्ने सु॒हवो॒ वाजे॑षु वा॒जिनं॑ हुवेमहि ।
त्वं नो॑ दे॒वेष्वा वो॑चो वो॒चो वि॒श्ववा॑रः श्रवः॑ ॥४॥
tvām agne suhavo vājeṣu vājinaṃ huvemahi |
tvaṃ no deveṣv ā voco voco viśvavāraḥ śravaḥ ||4||
O Agni, easy to invoke, we call upon you, the swift one, in the contests. Speak for us among the gods, O all‑desirable one, speak of our fame.
What Does This Hymn Say?
This short, powerful hymn is a chain of identifications. Every verse begins with “tvam agne” (you, Agni) and unfolds what Agni is.
Verse 1 says Agni is of the Vasus, Mitra, and Varuṇa—the gods of light, covenant, and truth. Verse 2 says Agni is the lord of the offering goddess (Iḻaspati), Soma acting as the bull, the host of all peoples, and the hidden treasure of the worshipper.
Verse 3 says Agni shines among gods and mortals for progeny, and helps with the gods to win the prize. Verse 4 calls Agni easy to invoke, the swift one in contests, and asks him to speak for the worshipper’s fame among the gods.
The hymn is a rapid-fire assertion of Agni’s all‑encompassing nature, ending with a personal plea for advocacy.
Understanding Agni: The Voice of the Worshipper’s Fame
Praskaṇva’s second Agni hymn is shorter but more intense. It declares Agni to be every god at once: the Vasus (the gods of light), Mitra (covenant), Varuṇa (truth), Soma (the sacred plant), and the lord of Iḻā (the personified offering). Agni is thus the entire sacrifice compressed into a single flame.
The fourth verse is particularly intimate: Agni is asked to speak for the worshipper among the gods. The word “śravaḥ” (fame) is the same as the “glory” that poets seek.
Agni is not only the priest who carries the offering but also the advocate who tells the gods of the devotee’s worth. Praskaṇva’s Agni is a god who listens, remembers, and speaks on behalf of the one who feeds him.
With this hymn, Praskaṇva’s introductory pair of Agni hymns closes, and the way is prepared for his beautiful Uṣas and Aśvin hymns to come.
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