Verses 1, 2, 3
त्वम॑ग्ने प्रथ॒मो अंगि॑रा॒ ऋषि॑र्दे॒वो दे॒वाना॑मभवः शि॒वः सखा॑ । तव॑ व्र॒ते क॒वयो॑ विद्म॒नाप॒सोऽजा॑यंत म॒रुतो॒ भ्राज॑दृष्टयः ॥
tvámagne prathamó áṅgirā ṛ́ṣirdevó devā́nāmabhavaḥ śiváḥ sákhā ǀ táva vraté kaváyo vidmanā́pasó’jāyanta marúto bhrā́jadṛṣṭayaḥ ǁ
त्वम॑ग्ने प्रथ॒मो अंगि॑रस्तमः क॒विर्दे॒वानां॒ परि॑ भूषसि व्र॒तं । वि॒भुर्विश्व॑स्मै॒ भुव॑नाय॒ मेधि॑रो द्विमा॒ता श॒युः क॑ति॒धा चि॑दा॒यवे॑ ॥
tvámagne prathamó áṅgirastamaḥ kavírdevā́nām pári bhūṣasi vratám ǀ vibhúrvíśvasmai bhúvanāya médhiro dvimātā́ śayúḥ katidhā́ cidāyáve ǁ
त्वम॑ग्ने प्रथ॒मो मा॑त॒रिश्व॑न आ॒विर्भ॑व सुक्रतू॒या वि॒वस्व॑ते । अरे॑जेतां॒ रोद॑सी होतृ॒वूर्येऽस॑घ्नोर्भा॒रमय॑जो म॒हो व॑सो ॥
tvámagne prathamó mātaríśvana āvírbhava sukratūyā́ vivásvate ǀ árejetām ródasī hotṛvū́ryé’saghnorbhārámáyajo mahó vaso ǁ
In these opening verses, the Rishi introduces Agni not merely as a physical flame flickering on the ritual altar, but as the cosmic pioneer—the very first Angiras, the ancient seer who blazed the trail of divine consciousness. Agni is depicted as a close, benevolent friend (śivaḥ sakhā) to humanity, bridging the chasm between the mortal and the immortal. Through His unwavering commitment to the cosmic order (vratam), all divine energies and earthly manifestations find their sustaining force. As the text unfolds, Agni is described as 'dvimātā'—born of two mothers, referring to the two rubbing sticks (arani) or the dual nature of His birth in heaven and earth. He is the omnipresent mind (medhiraḥ) upholding the vast universe. The Rishi invokes Him as the ultimate Hotṛ priest, whose blazing radiance fills the spaces of heaven and earth (rodasī), setting the stage for the divine sacrifice and establishing order among gods and mortals alike.
Verse 1: O Agni, thou wast the first Angiras, the seer, the god, the benevolent friend of the gods; in thy sacred will, the wise and active Maruts, whose lances gleam, were born through intuitive wisdom.
Verse 2: O Agni, thou art the first and most intensely blazing Angiras, the poet-seer who adorns the sacred will of the gods. Thou art the all-pervading, wise support for the entire universe, born of two mothers, dwelling variously for the living man.
Verse 3: O Agni, be manifest as the first to Matariśvan with supreme skill for Vivasvat; the two world-halves trembled not at thy sacrificial choice, and thou didst bear the heavy load, sacrificing for the great and wealthy one.
Sāyaṇa interprets 'dvimātā' as referring to the two aranis (fire-drills) that generate fire, while Sri Aurobindo sees deeper cosmic symbolism in Agni's dual parentage linking heaven and earth.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अग्ने | agne | O Agni, vocative of agni (fire, divine priest) |
| प्रथमो | prathamo | the first, foremost |
| अंगिरा | aṅgirā | an Angiras, an ancient divine sage |
| शिवः | śivaḥ | auspicious, benevolent, kind |
| सखा | sakhā | friend, companion |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अङ्गिरस्त्तमः | aṅgirastamaḥ | the most Angiras-like, chief of the Angirases |
| कविः | kaviḥ | seer, sage, poet |
| विभुः | vibhuḥ | all-pervading, mighty, abundant |
| द्विमाता | dvimātā | having two mothers (two fire-sticks or heaven and earth) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| मातरिश्वने | mātariśvane | to Matariśvan (wind/messenger of the gods) |
| आविर्भव | āvirbhava | become manifest, reveal thyself |
| विवस्वते | vivasvate | to Vivasvat (the shining sun-god) |
Picture a primordial hearth glowing in the dark, tended by an ancient sage who is both your dearest friend and the architect of the cosmos.
Verses 4, 5, 6
त्वम॑ग्ने॒ मन॑वे॒ द्याम॑वाशयः पुरू॒रव॑से सु॒कृते॑ सु॒कृत्त॑रः । श्वा॒त्रेण॒ यत्पि॒त्रोर्मुच्य॑से॒ पर्या त्वा॒ पूर्व॑मनय॒न्नाप॑रं॒ पुनः॑ ॥
tvámagne mánave dyā́mavāśayaḥ purūrávase sukṛ́te sukṛ́ttaraḥ ǀ śvātréṇa yátpitrórmúcyase páryā́ tvā pū́rvamanayannā́param púnaḥ ǁ
त्वम॑ग्ने वृष॒भः पु॑ष्टि॒वर्ध॑न॒ उद्य॑तस्रुचे भवसि श्र॒वाय्यः॑ । य आहु॑तिं॒ परि॒ वेदा॒ वष॑ट्कृति॒मेका॑यु॒रग्रे॒ विश॑ आ॒विवा॑ससि ॥
tvámagne vṛṣabháḥ puṣṭivárdhana údyatasruce bhavasi śravā́yyaḥ ǀ yá ā́hutim pári védā váṣaṭkṛtimékāyurágre víśa āvívāsasi ǁ
त्वम॑ग्ने वृजि॒नव॑र्तनिं॒ नरं॒ सक्म॑न्पिपर्षि वि॒दथे॑ विचर्षणे । यः शूर॑साता॒ परि॑तक्म्ये॒ धने॑ द॒भ्रेभि॑श्चि॒त्समृ॑ता॒ हंसि॒ भूय॑सः ॥
tvámagne vṛjinávartanim náram sákmanpiparṣi vidáthe vicarṣaṇe ǀ yáḥ śū́rasātā páritakmye dháne dabhrébhiścitsámṛtā háṃsi bhū́yasaḥ ǁ
Moving from cosmic origins to human history, the Rishi celebrates Agni as the great enlivener of primordial ancestors like Manu and Pururavas. Agni is the doer of good deeds who frees humanity from the strictures of mortal limitations, guiding generations forward. He is hailed as the bull of increase (vṛṣabhaḥ puṣṭivardhanaḥ), multiplying the spiritual and material wealth of those who offer oblations with uplifted ladles. In verse 6, Agni assumes the role of the ultimate protector through treacherous paths. He is the guide for the one whose path is crooked (vṛjināvartani), carrying the mortal safely across the trials of competitive life (śūrasātā). Even with scant offerings, Agni ensures victory and overcomes vast multitudes of opposition, proving that divine grace cares little for material scale and everything for the sincerity of the heart.
Verse 4: O Agni, thou didst cause heaven to resound for Manu, and for Pururavas thou wast most skilled in good deeds. When by thy strength thou art freed from thy two parents, they led thee forward, first one and then the other again.
Verse 5: O Agni, thou art the bull that increases abundance, worthy of renown for him who lifts the sacrificial ladle. Thou knowest every oblation and the vaṣaṭ-call; alone in thy longevity, thou dost tend the settlements of men.
Verse 6: O Agni, thou carryest safely through the gathering the mortal whose path is crooked, O observant lord, thou who in the hero-winning, nocturnal wealth-contest, even with meager gifts, smitest down the many.
Yāska explains 'vṛjināvartanim' as navigating the winding paths of life's difficulties where human effort alone falters without divine illumination.
| Devanāgarī | IAST | Translation |
|---|---|---|
| मनवे | manave | for Manu (the archetypal man/progenitor) |
| द्याम् | dyām | heaven, sky |
| सुकृत्तरः | sukṛttaraḥ | most efficient in good works |
| Devanāgarī | IAST | Translation |
|---|---|---|
| वृषभः | vṛṣabhaḥ | bull, vigorous/generous lord |
| पुष्टिवर्धनः | puṣṭivardhanaḥ | enhancer of nourishment and prosperity |
| उद्यतस्रुचे | udyatasruce | for the one with uplifted sacrificial spoon |
| Devanāgarī | IAST | Translation |
|---|---|---|
| वृजिनवर्तनिम् | vṛjināvartanim | whose path is difficult or crooked |
| पिपर्षि | piparṣi | thou carryest across, protectest |
| शूरसाता | śūrasātā | in the acquisition of heroes / battle |
Imagine an experienced guide holding a lantern, leading a traveler safely through a treacherous, winding mountain pass at night.
Verses 7, 8, 9, 10
त्वं तम॑ग्ने अमृत॒त्व उ॑त्त॒मे मर्तं॑ दधासि॒ श्रव॑से दि॒वेदि॑वे । यस्ता॑तृषा॒ण उ॒भया॑य॒ जन्म॑ने॒ मयः॑ कृ॒णोषि॒ प्रय॒ आ च॑ सू॒रये॑ ॥
tvám támagne amṛtatvá uttamé mártam dadhāsi śrávase divédive ǀ yástātṛṣāṇá ubháyāya jánmane máyaḥ kṛṇóṣi práya ā́ ca sūráye ǁ
त्वं नो॑ अग्ने स॒नये॒ धना॑नां य॒शसं॑ का॒रुं कृ॑णुहि॒ स्तवा॑नः । ऋ॒ध्याम॒ कर्मा॒पसा॒ नवे॑न दे॒वैर्द्या॑वापृथिवी॒ प्राव॑तं नः ॥
tvám no agne sanáye dhánānām yaśásam kārúm kṛṇuhi stávānaḥ ǀ ṛdhyā́ma kármāpásā návena deváirdyāvāpṛthivī prā́vatam naḥ ǁ
त्वं नो॑ अग्ने पि॒त्रोरु॒पस्थ॒ आ दे॒वो दे॒वेष्व॑नवद्य॒ जागृ॑विः । त॒नू॒कृद्बो॑धि॒ प्रम॑तिश्च का॒रवे॒ त्वं क॑ल्याण॒ वसु॒ विश्व॒मोपि॑षे ॥
tvám no agne pitrórupástha ā́ devó devéṣvanavadya jā́gṛviḥ ǀ tanūkṛ́dbodhi prámatiśca kāráve tvám kalyāṇa vásu víśvamópiṣe ǁ
त्वम॑ग्ने॒ प्रम॑ति॒स्त्वं पि॒तासि॑ न॒स्त्वं व॑य॒स्कृत्तव॑ जा॒मयो॑ व॒यं । सं त्वा॒ रायः॑ श॒तिनः॒ सं स॑ह॒स्रिणः॑ सु॒वीरं॑ यंति व्रत॒पाम॑दाभ्य ॥
tvámagne prámatistvám pitā́si nastvám vayaskṛ́ttáva jāmáyo vayám ǀ sám tvā rā́yaḥ śatínaḥ sám sahasríṇaḥ suvī́ram yanti vratapā́madābhya ǁ
This central cluster deepens the intimate bond between Agni and the worshipper. Agni is petitioned to establish the mortal in the highest immortality, renewing splendor day by day. He is the sweet joy (mayaḥ) for both divine and human creations. The Rishi prays for radiant poetic inspiration (yaśasam kārum) so that new hymns may continuously flourish. In verses 9 and 10, the metaphor shifts to familial warmth: Agni is father, protector, and kin. The worshipper declares, 'We are thy kinsmen (jāmayaḥ).' Because Agni is our innermost wisdom and vital force, rivers of abundant wealth—both material and spiritual—flow toward the devotee who walks in His protective and unassailable statutes.
Verse 7: Thou, O Agni, settest the mortal in the ultimate immortality for daily glory—thou who, thirsting for both creations, bestowest bliss and refreshment upon the patron.
Verse 8: Do thou, O Agni, when praised, make us renowned singers for the winning of treasures. May we prosper in our work with a new striving, and do ye, O Gods and Heaven-and-Earth, protect us.
Verse 9: Thou, O Agni, art in the lap of thy parents as a sleepless god among gods, faultless. Be mindful as the creator of our forms and source of deep wisdom for the singer; thou, O auspicious one, dost fill all treasures.
Verse 10: Thou art our foresight, O Agni, thou art our father, thou art our life-giver; we are thy kin. To thee come hundreds and thousands of riches, O unassailable guardian of the sacred law, accompanied by heroic strength.
The declaration 'tava jāmayo vayam' (we are thy kinsmen) is a profound theological statement of non-separation between the divine flame and human consciousness in Vedic thought.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अमृतत्वे | amṛtatve | in immortality |
| मर्तम् | martam | mortal man |
| दिवेदive | divedive | day by day, daily |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सनये | sanaye | for the winning / acquisition |
| यशसम् | yaśasam | glorious, famous |
| कारुम् | kārum | singer, poet |
| Devanāgarī | IAST | Translation |
|---|---|---|
| जागृविः | jāgṛviḥ | wakeful, vigilant |
| तनूकृत् | tanūkṛt | creator of the body/form |
| प्रमतिः | pramatiḥ | forethought, wisdom, providence |
| Devanāgarī | IAST | Translation |
|---|---|---|
| पिता | pitā | father |
| जामयः | jāmayaḥ | kinsmen, brothers and sisters |
| व्रतपाः | vratapāḥ | guardian of divine law/command |
Think of a child resting securely in the lap of a loving father, knowing that all family needs and protections are fully guaranteed.
Verses 11, 12, 13, 14, 15
त्वाम॑ग्ने प्रथ॒ममा॒युमा॒यवे॑ दे॒वा अ॑कृण्व॒न्नहु॑षस्य वि॒श्पतिं॑ । इळा॑मकृण्व॒न्मनु॑षस्य॒ शास॑नीं पि॒तुर्यत्पु॒त्रो मम॑कस्य॒ जाय॑ते ॥
tvā́magne prathamámāyúmāyáve devā́ akṛṇvannáhuṣasya viśpátim ǀ íḷāmakṛṇvanmánuṣasya śā́sanīm pitúryátputró mámakasya jā́yate ǁ
त्वं नो॑ अग्ने॒ तव॑ देव पा॒युभि॑र्म॒घोनो॑ रक्ष त॒न्व॑श्च वंद्य । त्रा॒ता तो॒कस्य॒ तन॑ये॒ गवा॑म॒स्यनि॑मेषं॒ रक्ष॑माण॒स्तव॑ व्र॒ते ॥
tvám no agne táva deva pāyúbhirmaghóno rakṣa tanváśca vandya ǀ trātā́ tokásya tánaye gávāmasyánimeṣam rákṣamāṇastáva vraté ǁ
त्वम॑ग्ने॒ यज्य॑वे पा॒युरंत॑रोऽनिषं॒गाय॑ चतुर॒क्ष इ॑ध्यसे । यो रा॒तह॑व्योऽवृ॒काय॒ धाय॑से की॒रेश्चि॒न्मंत्रं॒ मन॑सा व॒नोषि॒ तं ॥
tvámagne yájyave pāyúrántaro’niṣaṅgā́ya caturakṣá idhyase ǀ yó rātáhavyo’vṛkā́ya dhā́yase kīréścinmántram mánasā vanóṣi tám ǁ
त्वम॑ग्न उरु॒शंसा॑य वा॒घते॑ स्पा॒र्हं यद्रेक्णः॑ पर॒मं व॒नोषि॒ तत् । आ॒ध्रस्य॑ चि॒त्प्रम॑तिरुच्यसे पि॒ता प्र पाकं॒ शास्सि॒ प्र दिशो॑ वि॒दुष्ट॑रः ॥
tvámagna uruśáṃsāya vāgháte spārhám yádrékṇaḥ paramám vanóṣi tát ǀ ādhrásya citprámatirucyase pitā́ prá pā́kam śā́ssi prá díśo vidúṣṭaraḥ ǁ
त्वम॑ग्ने॒ प्रय॑तदक्षिणं॒ नरं॒ वर्मे॑व स्यू॒तं परि॑ पासि वि॒श्वतः॑ । स्वा॒दु॒क्षद्मा॒ यो व॑स॒तौ स्यो॑न॒कृज्जी॑वया॒जं यज॑ते॒ सोप॒मा दि॒वः ॥
tvámagne práyatadakṣiṇam náram vármeva syūtám pári pāsi viśvátaḥ ǀ svādukṣádmā yó vasatáu syonakṛ́jjīvayājám yájate sópamā́ diváḥ ǁ
Expanding upon Agni's institutional and domestic role, the gods established Him as the primary life-force (āyu) and lord of the settlement (viśpati) for Nahuṣa's descendants. He is the ruler who establishes Īḍā (sacrificial speech and nourishment) as the guide for humankind. As a protective deity, Agni guards the generous patrons and their households with sleepless vigilance, watching over children, cattle, and bodily integrity. He is invoked as the four-eyed guardian (caturakṣa), vigilant in all directions, welcoming the offerings of the sincere yajvan. To the humble, impoverished petitioner (ādhra), Agni acts as a father, imparting inner wisdom and steering them past all spiritual ignorance. He clothes the righteous patron in inviolable protection, like a tightly woven armor (varmeva syūtam), ensuring that their worship sustains life in harmony with the divine.
Verse 11: The gods made thee, O Agni, the first life-force for living man, the lord of the clans for Nahuṣa. They made Īḍā the instructress of man, when the son of the divine father is born.
Verse 13: O Agni, thou art kindled as the inner protector for the sacrificer who carries no weapon, having four eyes. Thou acceptest the offered oblation for the wolf-free sustenance, and with thy mind thou welcomest the hymn of the singer.
Verse 14: O Agni, whatever supreme treasure thou winnermost for the loud-praising singer, thou art called the foresight of the humble. Thou actest as a father, instructing the simple-minded, knowing the directions better than any.
Verse 15: O Agni, thou surroundest on all sides the liberal patron like a well-sewn armor. He who worships with living sacrifices, sweet-tongued and creating joy in the dwelling-place, approaches the likeness of heaven.
Traditional commentators note that 'caturakṣa' (four-eyed) symbolizes Agni's all-encompassing watchfulness over both the visible and invisible realms.
| Devanāgarī | IAST | Translation |
|---|---|---|
| आयुम् | āyum | life-force, living being |
| विश्पतिम् | viśpatim | lord of the clan or settlement |
| इळाम् | iḷām | sacrificial refreshment, sacred speech |
| Devanāgarī | IAST | Translation |
|---|---|---|
| पायुभिः | pāyubhiḥ | with protections / protectors |
| त्रदाता | trātā | savior, protector |
| अनिमेषम् | animeṣam | unblinking, sleeplessly |
| Devanāgarī | IAST | Translation |
|---|---|---|
| चतुरक्षः | catuḥakṣaḥ | four-eyed (all-seeing) |
| अवृकाय | avṛkāya | safe from wolves/harm, secure |
| वनोषि | vanoṣi | thou acceptest, thou wonst with love |
| Devanāgarī | IAST | Translation |
|---|---|---|
| उरुशंसाय | uruśaṃsāya | for the one of wide praise |
| रेक्णः | rekṇaḥ | wealth, treasure |
| आध्रस्य | ādhrasya | of the poor, humble, or dependent |
| Devanāgarī | IAST | Translation |
|---|---|---|
| प्रयतदक्षिणम् | prayatadakṣiṇam | who extends liberal gifts/fees |
| वर्मेव | varmeva | like armor |
| जीवयाजम् | jīvayājam | worshipping with living devotion |
Visualize a knight fully encased in a gleaming, impenetrable suit of armor crafted entirely of divine light.
Verses 16, 17, 18
इ॒माम॑ग्ने श॒रणिं॑ मीमृषो न इ॒ममध्वा॑नं॒ यमगा॑म दू॒रात् । आ॒पिः पि॒ता प्रम॑तिः सो॒म्यानां॒ भृमि॑रस्यृषि॒कृन्मर्त्या॑नां ॥
imā́magne śaráṇim mīmṛṣo na imámádhvānam yámágāma dūrā́t ǀ āpíḥ pitā́ prámatiḥ somyā́nām bhṛ́mirasyṛṣikṛ́nmártyānām ǁ
म॒नु॒ष्वद॑ग्ने अंगिर॒स्वदं॑गिरो ययाति॒वत्सद॑ने पूर्व॒वच्छु॑चे । अच्छ॑ या॒ह्या व॑हा॒ दैव्यं॒ जन॒मा सा॑दय ब॒र्हिषि॒ यक्षि॑ च प्रि॒यं ॥
manuṣvádagne aṅgirasvádaṅgiro yayātivátsádane pūrvavácchuce ǀ áccha yāhyā́ vahā dáivyam jánamā́ sādaya barhíṣi yákṣi ca priyám ǁ
ए॒तेना॑ग्ने॒ ब्रह्म॑णा वावृधस्व॒ शक्ती॑ वा॒ यत्ते॑ चकृ॒मा वि॒दा वा॑ । उ॒त प्र णे॑ष्य॒भि वस्यो॑ अ॒स्मान्त्सं नः॑ सृज सुम॒त्या वाज॑वत्या ॥
eténāgne bráhmaṇā vāvṛdhasva śáktī vā yátte cakṛmā́ vidā́ vā ǀ utá prá ṇeṣyabhí vásyo asmā́ntsám naḥ sṛja sumatyā́ vā́javatyā ǁ
In the final movement, the Rishi offers a tender plea for forgiveness and safe guidance. Having journeyed from afar through trials and spiritual exploration, the human petitioner asks Agni not to overlook this path or this journey (śaraṇim mīmṛṣo naḥ). Agni is acknowledged once more as kinsman, father, and the very maker of seers (ṛṣikṛt) among mortals. The Sūkta concludes with a rich liturgical invocation. The Rishi asks Agni to travel and bring the divine host (daivyam janam) to the sacred grass (barhiṣi) just as Manu, Angiras, and Yayāti did in ancient times. Finally, the hymn itself is offered as fuel: 'Grow by this prayer, O Agni, whether crafted by our skill or our knowing wisdom, and lead us forward to greater wealth, uniting us with auspicious, radiant grace.'
Verse 16: O Agni, do not disregard this path of ours, nor this journey upon which we have come from afar. Thou art the kinsman, father, and provider of foresight to the Soma-offerers, the maker of seers among mortals.
Verse 17: As Manu, as Angiras, as Yayāti, and as former seers did in their seat, O radiant Agni, come hither, bring the divine host, seat them upon the barhis, and worship the beloved ones.
Verse 18: Grow strong, O Agni, by this prayer, whether made by our skill or by our knowledge. Do thou lead us onward to higher bliss, and unite us with a blessing rich in divine bounty.
Sāyaṇa interprets 'ṛṣikṛt' as Agni's capacity to inspire poetic and spiritual vision in ordinary human minds, elevating them to the status of seers.
| Devanāgarī | IAST | Translation |
|---|---|---|
| शरणिम् | śaraṇim | refuge, path, shelter |
| मीमृषः | mīmṛṣaḥ | disregard, forget, neglect |
| ऋषिकृत् | ṛṣikṛt | maker of seers/sages |
| Devanāgarī | IAST | Translation |
|---|---|---|
| मनुष्वात् | manuṣvat | like Manu |
| अङ्गिरस्वत् | aṅgirasvat | like Angiras |
| दैव्यं जनम् | daivyam janam | the divine folk / gods |
| Devanāgarī | IAST | Translation |
|---|---|---|
| ब्रह्मणा | brahmaṇā | by prayer, sacred utterance, spiritual force |
| ववृधस्व | vāvṛdhasva | grow, wax strong, increase |
| वाजवत्या | vājavatyā | rich in vāja (vital energy, prize, bounty) |
Picture a homecoming feast where the host welcomes ancestral sages and celestial guests around a brilliant, unifying hearth fire.