Verses 1, 2
इ॒मं स्तोम॒मर्ह॑ते जा॒तवे॑दसे॒ रथ॑मिव॒ सं म॑हेमा मनी॒षया॑ । भ॒द्रा हि नः॒ प्रम॑तिरस्य सं॒सद्यग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
imám stómamárhate jātávedase ráthamiva sám mahemā manīṣáyā ǀ bhadrā́ hí naḥ prámatirasya saṃsádyágne sakhyé mā́ riṣāmā vayám táva ǁ
यस्मै॒ त्वमा॒यज॑से॒ स सा॑धत्यन॒र्वा क्षे॑ति॒ दध॑ते सु॒वीर्यं॑ । स तू॑ताव॒ नैन॑मश्नोत्यंह॒तिरग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
yásmai tvámāyájase sá sādhatyanarvā́ kṣeti dádhate suvī́ryam ǀ sá tūtāva náinamaśnotyaṃhatírágne sakhyé mā́ riṣāmā vayám táva ǁ
The Ṛṣi begins this magnificent Sūkta by fashioning a prayer of praise with deep intent, offering it to Jātavedas, the Knower of all births, like a finely crafted chariot. This image reveals the artisan-like precision of Vedic devotion; the hymn is built to carry the seeker across the treacherous paths of existence. The core of this opening movement is an unshakeable plea that echoes like a sacred heartbeat across almost every verse of this hymn: 'May we never suffer injury in your friendship, O Agni.' In the second verse, this divine friendship proves its practical power. When Agni is invoked and invited into the sacrificial enclosure, he enables the human patron to succeed effortlessly. The unassailable guardian ('anarvā') dwells in security, rich in heroic vigor. The Ṛṣi reminds us that those who take refuge in this blazing pact are shielded from every hostile pressure or dark narrowing of life ('aṃhatiḥ'). The sacred alliance with the divine fire is not abstract; it is an active armor against inner and outer destitution.
Verse 1: With our focused thought, we fashion this song of praise for the all-knowing Agni, just as a craftsman builds a chariot; for gracious is his steady grace within our assembly—may we never, O Agni, suffer harm in your divine friendship.
Verse 2: He for whom you act as the invoker succeeds completely, walking unhindered and dwelling in radiant heroism; no choking malice can ever overtake him—may we never, O Agni, suffer harm in your divine friendship.
Sāyaṇa interprets the refrain as a plea for physical protection and sacrificial continuity, while psychological commentators like Sri Aurobindo view 'Agni' as the inner divine Will and 'friendship' as the unyielding integration of human consciousness with that supreme Flame.
| Devanāgarī | IAST | Translation |
|---|---|---|
| जातवेदसे | jātavedase | to the Knower of all born beings |
| रथमििव | rathamiva | like a chariot |
| मनीषया | manīṣayā | with inspired thought or wisdom |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अनर्वा | anarvā | unhindered, free from obstruction |
| सुवीर्यम् | suvīryam | heroic energy, abundant vigor |
| अंहतिः | aṃhatiḥ | narrowness, distress, oppression |
Imagine a master carpenter carefully assembling a chariot meant to carry you through enemy territory, knowing that as long as you stay within it, no weapon can touch you.
Verses 3, 4
श॒केम॑ त्वा स॒मिधं॑ सा॒धया॒ धिय॒स्त्वे दे॒वा ह॒विर॑दं॒त्याहु॑तं । त्वमा॑दि॒त्याँ आ व॑ह॒ तान्ह्यु१॒॑श्मस्यग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
śakéma tvā samídham sādháyā dhíyastvé devā́ havíradantyā́hutam ǀ tvámādityā́m̐ ā́ vaha tā́nhyúśmásyágne sakhyé mā́ riṣāmā vayám táva ǁ
भरा॑मे॒ध्मं कृ॒णवा॑मा ह॒वींषि॑ ते चि॒तयं॑तः॒ पर्व॑णापर्वणा व॒यं । जी॒वात॑वे प्रत॒रं सा॑धया॒ धियोऽग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
bhárāmedhmám kṛṇávāmā havī́ṃṣi te citáyantaḥ párvaṇāparvaṇā vayám ǀ jīvā́tave pratarám sādhayā dhíyó’gne sakhyé mā́ riṣāmā vayám táva ǁ
Having established the protective bond of friendship, the Ṛṣi turns to the mechanics of the sacrifice. He prays for the capacity to kindle Agni properly and align the inner workings of the mind ('dhiyaḥ'). Through Agni, the offerings reach the gods, and Agni himself serves as the divine courier who brings the resplendent Ādityas to the ritual space. This movement emphasizes the bridge-building quality of the Fire; he connects earth and heaven, human yearning and cosmic brilliance. In verse four, the human side of the pact is displayed through rhythmic action. The sacrificers gather the sacred fuel and pour oblations systematically, node by node, season by season ('parvaṇā parvaṇā'). This methodical dedication is designed to sustain life ('jīvātave') and guide the higher aspirations of thought ever forward. The sacred rite is not a frantic outburst of emotion, but a steady, disciplined cultivation of spiritual light.
Verse 3: May we have the power to kindle you and guide our insights aright, for in you the gods partake of the offered oblation; bring hither the Ādityas whom we truly desire—may we never, O Agni, suffer harm in your divine friendship.
Verse 4: We heap the fuel, we prepare our oblations for you with mindful reverence at every turning point of time; guide our thoughts ever onward for the preservation of life—may we never, O Agni, suffer harm in your divine friendship.
The phrase 'parvaṇā parvaṇā' is traditionally linked to ritual junctures like full and new moons. Spiritually, it denotes the turning points of inner psychological states where conscious renewal is required.
| Devanāgarī | IAST | Translation |
|---|---|---|
| समिधम् | samidham | the kindling, the blazing fuel |
| आदित्यान् | ādityān | the solar deities, sons of Aditi |
| उश्मसि | uśmasi | we desire, we yearn for |
| Devanāgarī | IAST | Translation |
|---|---|---|
| पर्वणापर्वणा | parvaṇāparvaṇā | joint by joint, at every phase or interval |
| जीवातवे | jīvātave | for the sake of living, for enduring life |
| प्रतरम् | prataram | further, onward, deeper |
Picture tending an eternal hearth with measured, rhythmic logs added precisely at dawn and dusk, ensuring the flame never flickers out.
Verses 5, 6
वि॒शां गो॒पा अ॑स्य चरंति जं॒तवो॑ द्वि॒पच्च॒ यदु॒त चतु॑ष्पद॒क्तुभिः॑ । चि॒त्रः प्र॑के॒त उ॒षसो॑ म॒हाँ अ॒स्यग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
viśā́m gopā́ asya caranti jantávo dvipácca yádutá cátuṣpadaktúbhiḥ ǀ citráḥ praketá uṣáso mahā́m̐ asyágne sakhyé mā́ riṣāmā vayám táva ǁ
त्वम॑ध्व॒र्युरु॒त होता॑सि पू॒र्व्यः प्र॑शा॒स्ता पोता॑ ज॒नुषा॑ पु॒रोहि॑तः । विश्वा॑ वि॒द्वाँ आर्त्वि॑ज्या धीर पुष्य॒स्यग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
tvámadhvaryúrutá hótāsi pūrvyáḥ praśāstā́ pótā janúṣā puróhitaḥ ǀ víśvā vidvā́m̐ ā́rtvijyā dhīra puṣyasyágne sakhyé mā́ riṣāmā vayám táva ǁ
Agni’s domain expands infinitely in these verses. He is no mere domestic hearth-fire; he is the cosmic shepherd ('gopāḥ') of all moving creatures, both two-legged and four-legged, who roam beneath the veil of night. He is the brilliant messenger of the dawn and a presence of overwhelming magnitude. All beings move within his watchful care, wrapped in the safety of his luminous sight. Verse six elevates Agni to the supreme ecclesiastical office. He embodies every priestly function: he is the Adhvaryu who performs the manual rites, the Hotṛ who invokes the gods, the Praśāstā who commands the ritual order, the Potṛ who purifies, and the Purohita stationed from the very beginning of creation. He is the wise master who nourishes all sacrificial work through his innate omniscience.
Verse 5: You are the protector of all peoples; under your gaze all two-footed and four-footed creatures move through the nights; you are the wondrous harbinger of the dawn, O Agni, vast in your greatness—may we never suffer harm in your friendship.
Verse 6: You are the Adhvaryu priest, the ancient Hotṛ, the Prasāstā and the Potṛ, appointed by birth as the Purohita; knowing all forms of worship, O wise one, you cause them to thrive—may we never, O Agni, suffer harm in your divine friendship.
Yāska uses these verses in the Nirukta to illustrate how Agni assumes multiple divine offices in the cosmos, representing the undivided divine function operating through specialized cosmic forces.
| Devanāgarī | IAST | Translation |
|---|---|---|
| गोपाः | gopāḥ | shepherd, protector |
| प्रकेतः | praketaḥ | sign, signal, harbinger, perception |
| अक्तुभिः | aktubhiḥ | by night, by the rays of darkness |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अध्वर्युः | adhvaryuḥ | the priest of manual ritual action |
| जनुषा | januṣā | by birth, inherently |
| पुरोहितः | purohitaḥ | placed in front, the domestic priest |
Visualizing Agni not just as flames on wood, but as the grand master of ceremonies orchestrating the movements of stars, beasts, and priests simultaneously.
Verses 7, 8
यो वि॒श्वतः॑ सु॒प्रती॑कः स॒दृङ्ङसि॑ दू॒रे चि॒त्संत॒ळिदि॒वाति॑ रोचसे । रात्र्या॑श्चि॒दंधो॒ अति॑ देव पश्य॒स्यग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
yó viśvátaḥ suprátīkaḥ sadṛ́ṅṅási dūré citsántaḷídivā́ti rocase ǀ rā́tryāścidándho áti deva paśyasyágne sakhyé mā́ riṣāmā vayám táva ǁ
पूर्वो॑ देवा भवतु सुन्व॒तो रथो॒ऽस्माकं॒ शंसो॑ अ॒भ्य॑स्तु दू॒ढ्यः॑ । तदा जा॑नीतो॒त पु॑ष्यता॒ वचोऽग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
pū́rvo devā bhavatu sunvató rátho’smā́kam śáṃso abhyástu dūḍhyáḥ ǀ tádā́ jānītotá puṣyatā vácó’gne sakhyé mā́ riṣāmā vayám táva ǁ
The imagery turns intensely visual and dramatic. Agni is described as facing all directions with a radiant countenance. Though far away, he is right here, flashing like lightning across the dark sky. Even within the blind, impenetrable blindness of the deepest night, divine Agni pierces through the gloom with his vision. He sees what human eyes cannot fathom. In the eighth verse, the Ṛṣi shifts to petitioning for protection against malicious detractors. He prays that the chariot of the pious worshipper who presses the Soma may outpace all rivals, and that the hostile projections of the envious ('dūḍhyaḥ') may fall flat. He calls upon the community to recognize and nourish this divine utterance so that truth may prevail over crooked intent.
Verse 7: You whose face is turned everywhere are present facing all sides; though seemingly distant, you shine forth like lightning, and even through the blindness of the darkest night you see, O divine Agni—may we never suffer harm in your friendship.
Verse 8: May the chariot of the Soma-presser take the lead before all others, and may our inspired expression triumph over the malicious mind; recognize this truth and cherish this sacred word—may we never, O Agni, suffer harm in your friendship.
Traditional commentators take 'dūḍhī' as human enemies or demonic forces (ātrin), while psychological interpreters view them as internal psychological obstacles—doubts, malice, and ignorance that seek to derail spiritual focus.
| Devanāgarī | IAST | Translation |
|---|---|---|
| सुप्रतीकः | supratīkaḥ | having a beautiful, radiant face or appearance |
| तळिदिव | taḷitiva | like lightning |
| अन्धः | andhaḥ | blindness, deep darkness |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सुन्वतः | sunvataḥ | of the one who presses the Soma |
| दुध्यः | duḥdhyaḥ | evil-minded, malicious adversary |
| पुष्यत | puṣyata | nourish, foster, make thrive |
Think of a sudden, blinding flash of lightning cutting through a pitch-black midnight storm, instantly revealing the landscape and any lurking dangers.
Verses 9, 10, 11
व॒धैर्दुः॒शंसाँ॒ अप॑ दू॒ढ्यो॑ जहि दू॒रे वा॒ ये अंति॑ वा॒ के चि॑द॒त्रिणः॑ । अथा॑ य॒ज्ञाय॑ गृण॒ते सु॒गं कृ॒ध्यग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
vadháirduḥśáṃsām̐ ápa dūḍhyó jahi dūré vā yé ánti vā ké cidatríṇaḥ ǀ áthā yajñā́ya gṛṇaté sugám kṛdhyágne sakhyé mā́ riṣāmā vayám táva ǁ
यदयु॑क्था अरु॒षा रोहि॑ता॒ रथे॒ वात॑जूता वृष॒भस्ये॑व ते॒ रवः॑ । आदि॑न्वसि व॒निनो॑ धू॒मके॑तु॒नाग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
yádáyukthā aruṣā́ róhitā ráthe vā́tajūtā vṛṣabhásyeva te rávaḥ ǀ ā́dinvasi vaníno dhūmáketunā́gne sakhyé mā́ riṣāmā vayám táva ǁ
अध॑ स्व॒नादु॒त बि॑भ्युः पत॒त्रिणो॑ द्र॒प्सा यत्ते॑ यव॒सादो॒ व्यस्थि॑रन् । सु॒गं तत्ते॑ ताव॒केभ्यो॒ रथे॒भ्योऽग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
ádha svanā́dutá bibhyuḥ patatríṇo drapsā́ yátte yavasā́do vyásthiran ǀ sugám tátte tāvakébhyo ráthebhyó’gne sakhyé mā́ riṣāmā vayám táva ǁ
The tone grows fierce as Agni is enlisted to strike down the 'atriṇaḥ'—the devourers and malicious slanderers—whether they lurk near or far. Once these negative forces are beaten back with destructive weapons ('vadhaiḥ'), Agni is asked to make the path easy and auspicious ('sugam') for the ritual and the worshipper. The spiritual path requires clearing away parasitic energies before grace can flow smoothly. In verses ten and eleven, Agni’s chariot is invoked with vivid equestrian majesty. He yokes his red and ruddy steeds, driven by the wind, roaring like a mighty bull. His smoke-banner sweeps over the forest trees, consuming them. The natural world reacts with awe: even the birds and the grazing creatures tremble and scatter at the thunderous roar of his advance, yet for the devotee's chariots, this same terrifying force opens up a safe, unobstructed path.
Verse 9: With your weapons, strike down the evil-speakers and malicious devourers, whether they are far away or close at hand; then make the path smooth and auspicious for the worshipper of the sacrifice—may we never, O Agni, suffer harm in your friendship.
Verse 10: When you yoke your ruddy, red horses to the chariot, driven by the wind, your roar is like that of a bull; then you consume the forest trees with your banner of smoke—may we never, O Agni, suffer harm in your divine friendship.
Verse 11: At your resounding roar, even the winged birds take fright, and the grazing drops scatter wide; yet for your devoted chariots, make that path safe and easy—may we never, O Agni, suffer harm in your divine friendship.
Sāyaṇa focuses on the literal forest fire caused by Agni and the ritual chariot races. Sri Aurobindo interprets the destruction of the forest as the burning away of tangled mental obscurations by the blazing divine Will.
| Devanāgarī | IAST | Translation |
|---|---|---|
| दुःशंसान् | duḥśaṃsān | evil-reciters, slanderers |
| अत्रिणः | atriṇaḥ | devourers, nocturnal demons |
| सुगम | sugam | easy to traverse, safe path |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अरुषा रोहिता | aruṣā rohitā | ruddy and red horses |
| वातजूता | vātajūtā | impelled by the wind |
| धूमकेतुना | dhūmaketunā | with smoke as his banner |
| Devanāgarī | IAST | Translation |
|---|---|---|
| पतत्रिणः | patatriṇaḥ | winged creatures, birds |
| यवसआदः | yavasa-adaḥ | grazing animals, cattle |
| अस्थिरन् | asthiran | they scattered, dispersed |
Picture a wildfire driven by a gale wind through a dense forest; all animals flee in terror, yet the path behind the fire is cleared of all overgrown brush.
Verses 12, 13, 14
अ॒यं मि॒त्रस्य॒ वरु॑णस्य॒ धाय॑सेऽवया॒तां म॒रुतां॒ हेळो॒ अद्भु॑तः । मृ॒ळा सु नो॒ भूत्वे॑षां॒ मनः॒ पुन॒रग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
ayám mitrásya váruṇasya dhā́yase’vayātā́m marútām héḷo ádbhutaḥ ǀ mṛḷā́ sú no bhū́tveṣām mánaḥ púnarágne sakhyé mā́ riṣāmā vayám táva ǁ
दे॒वो दे॒वाना॑मसि मि॒त्रो अद्भु॑तो॒ वसु॒र्वसू॑नामसि॒ चारु॑रध्व॒रे । शर्म॑न्त्स्याम॒ तव॑ स॒प्रथ॑स्त॒मेऽग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
devó devā́nāmasi mitró ádbhuto vásurvásūnāmasi cā́ruradhvaré ǀ śármantsyāma táva sapráthastamé’gne sakhyé mā́ riṣāmā vayám táva ǁ
तत्ते॑ भ॒द्रं यत्समि॑द्धः॒ स्वे दमे॒ सोमा॑हुतो॒ जर॑से मृळ॒यत्त॑मः । दधा॑सि॒ रत्नं॒ द्रवि॑णं च दा॒शुषेऽग्ने॑ स॒ख्ये मा रि॑षामा व॒यं तव॑ ॥
tátte bhadrám yátsámiddhaḥ své dáme sómāhuto járase mṛḷayáttamaḥ ǀ dádhāsi rátnam dráviṇam ca dāśúṣé’gne sakhyé mā́ riṣāmā vayám táva ǁ
Agni now takes on the role of divine diplomat and mediator. He is the wondrous appeaser of the fierce wrath of Mitra, Varuṇa, and the Maruts. When cosmic laws are breached and divine anger flares up, Agni steps in to turn their minds back to mercy, restoring harmony between heaven and earth. He is the friend of gods and men alike, shining as the most precious among treasures within the sacred enclosure. In verses thirteen and fourteen, Agni is praised as the supreme deity among deities, the wonderful Friend and the beautiful Vasu among the Vasus. The Ṛṣi prays to dwell within his all-encompassing shelter. When Agni blazes in his own home—the human heart or the sacrificial altar—nourished by Soma oblations, he becomes supremely benevolent ('mṛḷayattamáḥ'), bestowing luminous wealth and material sustenance upon the devoted giver.
Verse 12: He is the wondrous appeaser of the wrath of Mitra, Varuṇa, and the Maruts; may he show us grace and turn their minds back to kindness toward us—may we never, O Agni, suffer harm in your divine friendship.
Verse 13: You are a god among the gods, a wondrous friend, the Vasu among Vasus, beautiful in the sacrifice; may we dwell within your shelter that extends on every side—may we never, O Agni, suffer harm in your divine friendship.
Verse 14: It is your blessed grace when, kindled in your own abode and nourished by Soma, you show supreme compassion to the singer; you bestow precious gems and riches upon the worshipper—may we never, O Agni, suffer harm in your friendship.
Sāyaṇa explains this as Agni's capacity to propitiate solar and atmospheric deities through ritual offerings. Mystical commentators see Agni as the inner divine mediator who dissolves the punitive conscience (Varuṇa's wrath) through absolute surrender.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अवयाताम् | avayātām | the pacifier, remover of anger |
| हेळः | heḷaḥ | wrath, indignation, displeasure |
| मृळा | mṛḷā | be gracious, show mercy |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अद्भुतः | adbhutaḥ | wondrous, marvelous |
| चारुः | cāruḥ | lovely, pleasing, delightful |
| सप्रथस्तमे | saprathastame | most expansive, most widely extending |
| Devanāgarī | IAST | Translation |
|---|---|---|
| स्वे दमे | sve dame | in his own home or house |
| सोमाहुतः | soma-āhutaḥ | nourished or invoked with Soma |
| रत्नम् | ratnam | jewel, treasure, precious gift |
Imagine an ambassador holding a royal audience who steps between an angry king and a trembling citizen, gently calming the king and securing a royal pardon and gifts.
Verses 15, 16
यस्मै॒ त्वं सु॑द्रविणो॒ ददा॑शोऽनागा॒स्त्वम॑दिते स॒र्वता॑ता । यं भ॒द्रेण॒ शव॑सा चो॒दया॑सि प्र॒जाव॑ता॒ राध॑सा॒ ते स्या॑म ॥
yásmai tvám sudraviṇo dádāśo’nāgāstvámadite sarvátātā ǀ yám bhadréṇa śávasā codáyāsi prajā́vatā rā́dhasā té syāma ǁ
स त्वम॑ग्ने सौभग॒त्वस्य॑ वि॒द्वान॒स्माक॒मायुः॒ प्र ति॑रे॒ह दे॑व । तन्नो॑ मि॒त्रो वरु॑णो मामहंता॒मदि॑तिः॒ सिंधुः॑ पृथि॒वी उ॒त द्यौः ॥
sá tvámagne saubhagatvásya vidvā́nasmā́kamā́yuḥ prá tirehá deva ǀ tánno mitró váruṇo māmahantāmáditiḥ síndhuḥ pṛthivī́ utá dyáuḥ ǁ
The hymn reaches its grand finale by stepping beyond the recurring refrain into a majestic benediction. The Ṛṣi addresses Agni as the giver of true riches ('sudraviṇaḥ') and invokes Aditi, the boundless mother of divine freedom, affirming that the worshipper is freed from guilt ('anāgāḥ-tvam') within the wholeness of existence ('sarvatātā'). The divine grace is sealed with heroic power and overflowing progeny ('prajāvatā rādhasā'). In the final verse, the prayer broadens into a cosmic chorus of blessing. Agni, knowing the secrets of supreme bliss ('saubhagatvasya'), is asked to stretch out our lifespan here on earth. Then, an assembly of cosmic powers—Mitra, Varuṇa, Aditi, the roaring River (Sindhu), Earth (Pṛthivī), and Heaven (Dyauḥ)—join together to magnify and protect the seeker. The covenant with Agni thus culminates in universal harmony and endless life.
Verse 15: He to whom you grant abundant wealth, O generous Agni, attains sinlessness and completeness in Aditi; whomsoever you inspire with glorious strength and progeny-rich bounty—may we truly be yours.
Verse 16: Since you know the path of supreme auspiciousness, O divine Agni, extend our lifespan here; and may Mitra, Varuṇa, Aditi, Sindhu, Earth, and Heaven all magnify this life for us.
The final verse drops the famous refrain ('mā riṣāma vayam tava') to transition into an unconditional declaration of fulfillment, invoking all foundational deities of the Ṛgveda to anchor the blessing.
| Devanāgarī | IAST | Translation |
|---|---|---|
| सुद्रविणः | sudraviṇaḥ | bestower of good riches |
| अनागास्त्वम् | anāgāstvam | state of being sinless, guiltless |
| सर्वताता | sarvatātā | in completeness, in the whole assembly of gods |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सौभगत्वस्य | saubhagatvasya | of good fortune, bliss, felicity |
| प्र तिर | pra tira | extend, prolong |
| ममहन्ताम् | mamahantām | may they magnify, honor, exalt |
Picture a person standing at the center of a vast circle where earth, sky, rivers, and sun all reach out their hands to bless and extend their life.