1.140.1
वे॒दि॒षदे॑ प्रि॒यधा॑माय सु॒द्युते॑ धा॒सिमि॑व॒ प्र भ॑रा॒ योनि॑म॒ग्नये॑ |
वस्त्रे॑णेव वासया॒ मन्म॑ना॒ शुचिं॑ ज्यो॒तीर॑थं शु॒क्रव॑र्णं तमो॒हन॑म् ||
To splendid Agni seated by the altar, loving well his home, I bring the food as ’twere his place of birth. I clothe the bright One with my hymn as with a robe, him with the car of light, bright-hued, dispelling gloom.
To splendid Agni seated by the altar, home-loving, I bring food as if it were his birth-place; I clothe the bright One with my hymn as with a robe—him of the car of light, bright-hued, dispelling gloom.
Dīrghatamas begins with Agni as jyotiṣ-ratha, clothed in uktha-vastra—mantra as garment of the deity. Food as yoni (birth-place) means offering renews Agni's manifestation. Gloom-dispelling is both ritual and jñāna function. Hindu fire is conscious guest at vedi.
Dress intention in articulate language. Provide real fuel (resources) at the 'altar' of priorities so focus can dispel confusion.
1.140.2
अ॒भि द्वि॒जन्मा॑ त्रि॒वृदन्न॑मृज्यते संवत्स॒रे वा॑वृधे ज॒ग्धमी॒ पुन॑: |
अ॒न्यस्या॒सा जि॒ह्वया॒ जेन्यो॒ वृषा॒ न्य १न्येन॑ व॒निनो॑ मृष्ट वार॒णः ||
Child of a double birth he grasps at triple food; in the year's course what he hath swallowed grows anew. He, by another's mouth and tongue a noble Bull, with other, as an elephant, consumes the trees.
Child of double birth, he grasps triple food; in the year's course what he swallowed grows anew; by another's mouth a noble Bull, with another mouth like an elephant he consumes the trees.
Dvijanma Agni: born in heaven and on altar (or sticks and womb of plants). Triple food—wood, ghee, soma-oblation—or three worlds' fuel. Annual renewal: ecological truth of regrowth after fire. Dual mouth (human hotṛ / forest blaze) is hallmark Dīrghatamas paradox-poetry.
Respect dual modes of the same energy—contained craft and wild consumption. Cyclical renewal means sustainable systems plan for regrowth after intense use.
1.140.3
कृ॒ष्ण॒प्रुतौ॑ वेवि॒जे अ॑स्य स॒क्षिता॑ उ॒भा त॑रेते अ॒भि मा॒तरा॒ शिशु॑म् |
प्रा॒चाजि॑ह्वं ध्व॒सय॑न्तं तृषु॒च्युत॒मा साच्यं॒ कुप॑यं॒ वर्ध॑नं पि॒तुः ||
The pair who dwell together, moving in the dark bestir themselves: both parents hasten to the babe, Impetuous-tongued, destroying, springing swiftly forth, one to be watched and cherished, strengthener of his sire.
The pair dwelling together in darkness stir; both parents hasten to the babe—impetuous-tongued, destroying, swiftly springing, to be watched and cherished, strengthener of his father.
Parents in darkness (night/araṇi sticks) hastening to the child-fire is classic Agni birth myth. Impetuous tongue (jihvā) is flame-tip as Vāc. Strengthener of the father: son-fire empowers the yajamāna/ṛṣi who kindled him—Vedic reciprocity.
New initiatives need tending from their 'parents' (sponsors). Early-stage energy is fierce and fragile; cherish it and it strengthens leadership.
1.140.4
मु॒मु॒क्ष्वो॒ ३ मन॑वे मानवस्य॒ते र॑घु॒द्रुव॑: कृ॒ष्णसी॑तास ऊ॒ जुव॑: |
अ॒स॒म॒ना अ॑जि॒रासो॑ रघु॒ष्यदो॒ वात॑जूता॒ उप॑ युज्यन्त आ॒शव॑: ||
For man, thou Friend of men, these steeds of thine are yoked, impatient, lightly running, ploughing blackened lines, Discordant-minded, fleet, gliding with easy speed, urged onward by the wind and rapid in their course.
For humankind, Friend of men, your steeds are yoked—impatient, light-running, ploughing blackened lines; discordant-minded yet fleet, wind-urged, rapid in course.
Agni's horses as flames ploughing kṛṣṇa-sītā (blackened furrows)—creative-destructive agriculture of fire. Discordant-minded (viṣama-cetās) tongues yet one team: multiplicity within Agni. Wind-urged (Vāyu-sakhya) is physical and yogic truth.
Teams can be temperamentally 'discordant' yet effective if yoked to one friendly purpose and well-aired (wind-urged). Expect scorch marks when moving fast—and aim them wisely.
1.140.5
आद॑स्य॒ ते ध्व॒सय॑न्तो॒ वृथे॑रते कृ॒ष्णमभ्वं॒ महि॒ वर्प॒: करि॑क्रतः |
यत्सीं॑ म॒हीम॒वनिं॒ प्राभि मर्मृ॑शदभिश्व॒सन् त्स्त॒नय॒न्नेति॒ नान॑दत् ||
Dispelling on their way the horror of black gloom, making a glorious show these flames of his fly forth, When o’er the spacious tract he spreads himself abroad, and rushes panting on with thunder and with roar.
Dispelling black gloom on their way, his flames fly forth in glory; when he spreads over the spacious tract he rushes panting with thunder and roar.
Tamas-dispelling rays; pant and roar (stanatha) link Agni to storm-sonics—fire as mobile thunder on the land. Spacious tract (urvī): Agni's claim over wide earth when uncontained.
Clarity campaigns start by removing darkness, then scale carefully—wide uncontrolled spread becomes roaring crisis. Channel intensity.
1.140.6
भूष॒न् न योऽधि॑ ब॒भ्रूषु॒ नम्न॑ते॒ वृषे॑व॒ पत्नी॑र॒भ्ये॑ति॒ रोरु॑वत् |
ओ॒जा॒यमा॑नस्त॒न्व॑श्च शुम्भते भी॒मो न शृङ्गा॑ दविधाव दु॒र्गृभि॑: ||
Amid brown plants he stoops as if adorning them, and rushes bellowing like a bull upon his wives. Proving his might, he decks the glory of his form, and shakes his horns like one terrific, hard to stay.
Amid brown plants he stoops as if adorning them, then rushes bellowing like a bull upon his wives; proving might he decks his form's glory and shakes his horns like one terrific, hard to stay.
Aesthetic-then-fierce Agni: adorning dry plants before consuming—Dīrghatamas' uncanny beauty of danger. Bull-upon-wives and horn-shaking are Vedic virility metaphors for unchecked tejas. Hindu reading holds both awe and need for ritual containment.
Beware charismatic intensity that 'adorns' before it consumes. Prove might with accountability; unstoppable ego-fire needs deliberate brakes.
1.140.7
स सं॒स्तिरो॑ वि॒ष्टिर॒: सं गृ॑भायति जा॒नन्ने॒व जा॑न॒तीर्नित्य॒ आ श॑ये |
पुन॑र्वर्धन्ते॒ अपि॑ यन्ति दे॒व्य॑म॒न्यद् वर्प॑: पि॒त्रोः कृ॑ण्वते॒ सचा॑ ||
Now covered, now displayed he grasps as one who knows his resting-place in those who know him well. A second time they wax and gather Godlike power, and blending both together change their Parents' form.
Now covered, now displayed, he grasps as one who knows his resting-place among those who know him; a second time they wax in godlike power and blending change their Parents' form.
Gūḍha/prakāśa oscillation: Agni hidden in waters/plants, shown on altar. Knowers (viduṣām) provide his rest—jñānī as fire-home. Second waxing and parental form-change: transformative alchemy of fuel and flame rewriting origins.
Expertise creates safe harbors for powerful tools. Iteration ('second time') transforms the conditions that birthed a project.
1.140.8
तम॒ग्रुव॑: के॒शिनी॒: सं हि रे॑भि॒र ऊ॒र्ध्वास्त॑स्थुर्म॒म्रुषी॒: प्रायवे॒ पुन॑: |
तासां॑ ज॒रां प्र॑मु॒ञ्चन्ने॑ति॒ नान॑द॒दसुं॒ परं॑ ज॒नय॑ञ्जी॒वमस्तृ॑तम् ||
The maidens with long, tresses hold him in embrace; dead, they rise up again to meet the Living One. Releasing them from age with a loud roar he comes, filling them with new spirit, living, unsubdued.
Long-tressed maidens hold him in embrace; dead, they rise again to meet the Living One; with loud roar he releases them from age, filling them with new spirit—living, unsubdued.
Maidens as flames/plants/fingers: death and resurrection imagery around Agni—Hindu intuition of punarjanma and ritual renewing. Release from jarā (age) is amṛta-touch of fire's spirit (sava/prāṇa).
Creative fire regenerates exhausted forms. Cultures and people 'dead' of fatigue can rise when true living purpose embraces them again.
1.140.9
अ॒धी॒वा॒सं परि॑ मा॒तू रि॒हन्नह॑ तुवि॒ग्रेभि॒: सत्व॑भिर्याति॒ वि ज्रय॑: |
वयो॒ दध॑त् प॒द्वते॒ रेरि॑ह॒त् सदाऽनु॒ श्येनी॑ सचते वर्त॒नीरह॑ ||
Licking the mantle of the Mother, far and wide he wanders over fields with beasts that flee apace. Strengthening all that walk, licking up all around, a blackened path, forsooth, he leaves where’er he goes.
Licking the Mother's mantle he wanders far with fleeing beasts; strengthening walkers, licking up all around, he leaves a blackened path wherever he goes.
Licking Mother's mantle (Pṛthivī's garment/vegetation) is intimate earth-fire ecology. Black path (kṛṣṇa-patha) is honest: Agni's benefit coexists with scar. Strengthening walkers while consuming—paradox of civilization's hearth and wildfire.
Progress leaves traces. Strengthen mobility and life while owning ecological and social scorch-lines—mitigate, restore, plan corridors.
1.140.10
अ॒स्माक॑मग्ने म॒घव॑त्सु दीदि॒ह्यध॒ श्वसी॑वान् वृष॒भो दमू॑नाः |
अ॒वास्या॒ शिशु॑मतीरदीदे॒र्वर्मे॑व यु॒त्सु प॑रि॒जर्भु॑राणः ||
O Agni, shine resplendent with our wealthy chiefs, like a loud-snorting bull, accustomed to the house. Thou casting off thine infant wrappings blazest forth as though thou hadst put on a coat of mail for war.
O Agni, shine with our wealthy chiefs like a loud-snorting bull used to the house; casting infant wrappings you blaze as if armored for war.
Domestic bull-Agni among rayis of chiefs: public sacred fire of the community. Shedding infant wraps for armor—from tender kindling to mature protective tejas. Hindu gṛhya-to-śrauta maturation symbol.
Grow from prototype softness into production readiness. Mature presence 'used to the house' yet capable of armored defense when needed.
1.140.11
इ॒दम॑ग्ने॒ सुधि॑तं॒ दुर्धि॑ता॒दधि॑ प्रि॒यादु॑ चि॒न्मन्म॑न॒: प्रेयो॑ अस्तु ते |
यत्ते॑ शु॒क्रं त॒न्वो॒ ३ रोच॑ते॒ शुचि॒ तेना॒स्मभ्यं॑ वनसे॒ रत्न॒मा त्वम् ||
May this our perfect prayer be dearer unto thee than an imperfect prayer although it please thee well. With the pure brilliancy that radiates from thy form, mayest thou grant to us abundant store of wealth.
May this our perfect prayer be dearer to you than an imperfect prayer that still somehow pleases; by the pure brilliance radiating from your form, grant us abundant wealth-store.
Preference for saṃsiddha stuti over flawed yet charming speech: Dīrghatamas' craftsman's ethic—excellence of mantra. Wealth via śuddha bhā of Agni's rūpa: abundance flows from purity of flame/form, not from sloppy ask alone.
Quality of ask matters. Polish proposals; pair them with integrity of method ('pure brilliancy') to unlock substantial resources.
1.140.12
रथा॑य॒ नाव॑मु॒त नो॑ गृ॒हाय॒ नित्या॑रित्रां प॒द्वतीं॑ रास्यग्ने |
अ॒स्माकं॑ वी॒राँ उ॒त नो॑ म॒घोनो॒ जनाँ॑श्च॒ या पा॒रया॒च्छर्म॒ या च॑ ||
Grant to our chariot, to our house, O Agni, a boat with moving feet and constant oarage, One that may further well our wealthy princes and all the folk, and be our certain refuge.
Grant our chariot and house, O Agni, a boat with moving feet and constant oarage—one that furthers wealthy princes and all the folk, our certain refuge.
Famous Dīrghatamas image: nāu with feet and oars—mobile refuge combining land and water security. Agni as giver of adaptable shelter for rājanya and viś (all folk)—inclusive Hindu polity under sacred fire.
Build adaptive platforms—processes that work across contexts ('feet and oars'). Refuge should serve both leadership and the wider community.
1.140.13
अ॒भी नो॑ अग्न उ॒क्थमिज्जु॑गुर्या॒ द्यावा॒क्षामा॒ सिन्ध॑वश्च॒ स्वगू॑र्ताः |
गव्यं॒ यव्यं॒ यन्तो॑ दी॒र्घाहेषं॒ वर॑मरु॒ण्यो॑ वरन्त ||
Welcome our laud with thine approval, Agni. May earth and heaven and freely flowing rivers Yield us long life and food and corn and cattle, and may the red Dawns choose for us their choicest.
Welcome our laud with approval, Agni; may earth, heaven, and free-flowing rivers yield long life, food, corn, and cattle; may the red Dawns choose for us their choicest.
Phalaśruti integrating Agni's assent with Dyāvāpṛthivī and nadīs—full ecological blessing. Red Dawns (uṣasaḥ) choosing śreṣṭha: election of finest possibilities at each day's gate. Closing of first Dīrghatamas Agni sukta as cosmic hospitality.
Seek multi-system health: environment, time (dawns), and craft approval together. Ask for the 'choicest'—not mere survival metrics.