अप॑ नः॒ शोशु॑चद॒घमग्ने॑ शुशु॒ग्ध्या र॒यिं । अप॑ नः॒ शोशु॑चद॒घं ॥
ápa naḥ śóśucadaghámágne śuśugdhyā́ rayím ǀ ápa naḥ śóśucadaghám ǁ
Verses 1, 2
अप॑ नः॒ शोशु॑चद॒घमग्ने॑ शुशु॒ग्ध्या र॒यिं । अप॑ नः॒ शोशु॑चद॒घं ॥
ápa naḥ śóśucadaghámágne śuśugdhyā́ rayím ǀ ápa naḥ śóśucadaghám ǁ
सु॒क्षे॒त्रि॒या सु॑गातु॒या व॑सू॒या च॑ यजामहे । अप॑ नः॒ शोशु॑चद॒घं ॥
sukṣetriyā́ sugātuyā́ vasūyā́ ca yajāmahe ǀ ápa naḥ śóśucadaghám ǁ
In these opening verses, the Ṛṣi launches an urgent, rhythmic invocation to Agni, the divine fire. The haunting refrain—'apa naḥ śośucad agham' (may it burn away our distress, may it scorch our sin)—acts as a powerful mantra of purification. The poet is not merely asking for the destruction of physical obstacles, but for the fiery transmutation of inner darkness. Agni is implored to shine forth brilliantly, bringing forth the luminous treasure of spiritual wealth. Moving into the second verse, the worshippers offer their oblations with specific intentions: seeking a well-watered field (sukṣetriyā), a good path or journey (sugātuyā), and the bounty of true wealth (vasūyā). This triad represents the foundational human prayers for stability in habitation, safety in transit, and prosperity in spiritual and material life, all anchored in the transformative presence of Agni.
Verse 1: May Agni burn away our distress and shine forth with wealth; may He utterly consume our suffering.
Verse 2: We invoke You with prayers for good lands, safe paths, and bountiful treasures; may Agni burn away our distress.
Sāyaṇa interprets 'agham' strictly as sin and obstacle, whereas Sri Aurobindo sees Agni's burning (śośucat) as the divine flame that purifies the psychological being of the seeker, transforming base impulses into golden spiritual aspiration.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अप | apa | away, off |
| नः | naḥ | from us |
| शोशुचत् | śośucat | may it burn intensely, consume with flame |
| अघम् | agham | sin, distress, evil |
| अग्ने | agne | O Agni |
| शुशुग्धि | śuśugdhi | shine forth brightly |
| रयिम् | rayim | wealth, treasure |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सुक्षेत्रिया | sukṣetriyā | desiring good fields or a good dwelling place |
| सुगातुया | sugātuyā | desiring a good, safe path |
| वसुया | vasūyā | desiring wealth or goods |
| च | ca | and |
| यजामहे | yajāmahe | we worship, we offer sacrifice |
Picture a roaring campfire in the dead of night, instantly turning thick shadows into glowing embers, sweeping away every trace of darkness as you breathe a sigh of relief.
Verses 3, 4, 5
प्र यद्भंदि॑ष्ठ एषां॒ प्रास्माका॑सश्च सू॒रयः॑ । अप॑ नः॒ शोशु॑चद॒घं ॥
prá yádbhándiṣṭha eṣām prā́smā́kāsaśca sūráyaḥ ǀ ápa naḥ śóśucadaghám ǁ
प्र यत्ते॑ अग्ने सू॒रयो॒ जाये॑महि॒ प्र ते॑ व॒यं । अप॑ नः॒ शोशु॑चद॒घं ॥
prá yátte agne sūráyo jā́yemahi prá te vayám ǀ ápa naḥ śóśucadaghám ǁ
प्र यद॒ग्नेः सह॑स्वतो वि॒श्वतो॒ यंति॑ भा॒नवः॑ । अप॑ नः॒ शोशु॑चद॒घं ॥
prá yádagnéḥ sáhasvato viśváto yánti bhānávaḥ ǀ ápa naḥ śóśucadaghám ǁ
Here, the scope of the hymn widens from individual purification to the collective flourishing of the community and its patrons, the Sūris (enlightened lords of sacrifice). The Ṛṣi speaks of the bhandiṣṭha—the most joyous or praiseworthy among them—stepping forward into the light. When the generous patrons and the glowing flames of Agni move in synchronicity, a profound spiritual harmony is established. The imagery intensifies as the Ṛṣi expresses a profound evolutionary wish: to be born anew, brilliantly, alongside these noble patrons in the grace of Agni. This 'birth' is deeply initiatory, signifying a transition from ordinary mortal consciousness into a divine state of being. Finally, the fifth verse expands this vision outward: Agni’s rays (bhānavaḥ) stream forth from every side, reminding the seeker that the divine illumination is all-pervasive, missing no corner of the human heart.
Verse 3: When the most joyous among them steps forth, and our radiant patrons advance, may Agni burn away our distress.
Verse 4: When we and your radiant patrons are born forth in Your light, O Agni, may You burn away our distress.
Verse 5: When the all-conquering rays of Agni stream forth from every side, may He burn away our distress.
The concept of being 'born forth' (jāyemahi) is read by traditional ritualists as physical renewal, but esoteric commentators interpret it as the second birth (dvija) of spiritual awakening through the inner fire of awareness.
| Devanāgarī | IAST | Translation |
|---|---|---|
| प्र | pra | forth, forward |
| यत् | yat | when |
| भन्दिष्ठः | bhandiṣṭhaḥ | most joyous, most laudable |
| सूरयः | sūrayaḥ | sponsors of sacrifice, enlightened patrons, sages |
| Devanāgarī | IAST | Translation |
|---|---|---|
| जायेमहि | jāyemahi | may we be born, may we manifest |
| वयं | vayam | we |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सहस्वतः | sahasvataḥ | of the mighty, powerful, or victorious one |
| विश्वतः | viśvataḥ | from all sides, universally |
| यन्ति | yanti | they go, they move |
| भानवः | bhānavaḥ | rays of light, beams |
Imagine a prism catching a single beam of sunlight and exploding it into a magnificent, multidirectional halo of brilliant colors that touch every wall of a dark room.
Verses 6, 7, 8
त्वं हि वि॑श्वतोमुख वि॒श्वतः॑ परि॒भूरसि॑ । अप॑ नः॒ शोशु॑चद॒घं ॥
tvám hí viśvatomukha viśvátaḥ paribhū́rási ǀ ápa naḥ śóśucadaghám ǁ
द्विषो॑ नो विश्वतोमु॒खाति॑ ना॒वेव॑ पारय । अप॑ नः॒ शोशु॑चद॒घं ॥
dvíṣo no viśvatomukhā́ti nāvéva pāraya ǀ ápa naḥ śóśucadaghám ǁ
स नः॒ सिंधु॑मिव ना॒वयाति॑ पर्षा स्व॒स्तये॑ । अप॑ नः॒ शोशु॑चद॒घं ॥
sá naḥ síndhumiva nāváyā́ti parṣā svastáye ǀ ápa naḥ śóśucadaghám ǁ
The Sūkta culminates in a breathtaking vision of cosmic intimacy and divine rescue. Agni is addressed as 'viśvatomukha'—facing in all directions. He is not a localized deity; His countenance looks everywhere at once, and His presence encompasses (paribhūḥ) the entire cosmos. Because He is all-surrounding, no seeker is ever lost or hidden from His sight. In the final two verses, the metaphor shifts from fire to water. The hostile forces and dangers of existence (dviṣaḥ) are like a turbulent sea or river. Agni is implored to carry us across (pāraya) this perilous flood just as a sturdy ship (nāva) safely navigates rushing waters. The hymn ends on a note of absolute assurance: held by Agni’s guidance, we reach svasti—complete safety, well-being, and ultimate bliss.
Verse 6: Thou, O omnifaced Agni, art present everywhere and encompassest all things; may You burn away our distress.
Verse 7: Carry us across our foes, O omnifaced One, as if in a ship across the waters; may You burn away our distress.
Verse 8: He shall carry us across the river of existence as in a ship, for our well-being; may He burn away our distress.
The imagery of crossing a river (sindhu) via a ship (nāva) is a foundational Vedic metaphor for transcending saṁsāra (the ocean of worldly suffering). Sāyaṇa views the enemies as physical rivals, while spiritual commentators see them as inner psychological obstacles and darkness.
| Devanāgarī | IAST | Translation |
|---|---|---|
| विश्वतःमुख | viśvatomukha | facing all directions, omnifaced |
| परिभूः | paribhūḥ | surrounding, encompassing, supreme |
| असि | asi | you are |
| Devanāgarī | IAST | Translation |
|---|---|---|
| द्विषः | dviṣaḥ | enemies, haters, hostile forces |
| अति | ati | across, beyond |
| नावेव | nāvā iva | like in a boat or ship |
| पारय | pāraya | carry across safely |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सिन्धुम्इव | sindhum iva | like a great river or ocean |
| नावया | nāvayā | by means of a ship |
| पर्ष | parṣa | carry safely across, escort |
| स्वस्तये | svastaye | for well-being, for safety and bliss |
Envision yourself standing firmly at the helm of a sturdy wooden ship, cutting smoothly through raging, storm-tossed ocean waves under the guiding light of a brilliant beacon.