Sukta 75
Sukta 1.75
Gotama Rāhūgaṇa (traditional; verify)
Agni
Gāyatrī (likely for RV 1.75; confirm metrically)
تدعو هذه الترتيلة القصيرة لأغني إلهَ النار إلى أن يقبل كلام الشاعر الأوسع والأشد إلهامًا، وأن يتخذ مقعده عند المذبح بوصفه الفمَ الذي يتلقى القرابين. ثم تستقصي قرابة أغني بالبشر—مَن الذي ينتمي إليه حقًّا صديقًا وراعيًا وشريكًا في الطقس—لتنتهي بطلبٍ أن يقدّم أغني الذبيحة نيابةً عنا لميترا-فارونا وللآلهة بوصفه «الحقيقةَ الفسيحة» (ṛtam bṛhat)، جالبًا إياهم إلى مسكنه هو.
Mantras
Mantra 1
जुषस्व सप्रथस्तमं वचो देवप्सरस्तमम् । हव्या जुह्वान आसनि ॥
تقبّلِ القولَ الأوسعَ انتشارًا، الأشدَّ إلهيّةً في بهجةِ الخلق؛ إنّي، مُقدِّمُ الهَفْيا (القرابين)، أجلسُ راسخًا على مقعدِ المذبح.
Mantra 2
अथा ते अङ्गिरस्तमाग्ने वेधस्तम प्रियम् । वोचेम ब्रह्म सानसि ॥
ثمّ لكَ، يا أغني، يا أَنْغِيرَسَ الأسمى، يا أبرعَ صانعٍ بالحكمة، نُريد أن ننطقَ بالحقيقةِ المحبوبة—البَرَهْمَن—لكي ننالَ الظَّفَرَ بالمنال.
Mantra 3
कस्ते जामिर्जनानामग्ने को दाश्वध्वरः । को ह कस्मिन्नसि श्रितः ॥
مَن قرابتُكَ بينَ الناسِ، يا أغني؟ ومَن المُعطي في الشعيرة؟ ومَن أنتَ حقًّا، وفي مَن أنتَ مُستقِرٌّ؟
Mantra 4
त्वं जामिर्जनानामग्ने मित्रो असि प्रियः । सखा सखिभ्य ईड्यः ॥
أنتَ قرابةُ الناسِ، يا أغني؛ أنتَ مِترا، الحبيب: صديقٌ، جديرٌ بالعبادةِ لدى الأصدقاء.
Mantra 5
यजा नो मित्रावरुणा यजा देवाँ ऋतं बृहत् । अग्ने यक्षि स्वं दमम् ॥
قَرِّبْ لنا إلى مِترا وفارونا؛ وقَرِّبْ للآلهةِ ṛtam bṛhat، «الحقَّ العظيمَ الواسع». يا أغني، قَدِّمْ وادعُهم إلى بيتِكَ أنتَ، إلى مسكنِكَ الباطن.
Inside Sukta 75
How it unfolds
- Where it opens
A direct invitation: Agni is asked to accept the poet’s most potent, expansive speech while the offerer takes the altar-seat to perform oblation.
- Development
The hymn turns reflective, asking who among humans is truly Agni’s kin and rightful partner in the sacrifice—highlighting the social-ritual fabric of yajña (patron, giver, priest).
- Climax
Agni is explicitly commissioned to perform the sacrifice outward—to Mitra-Varuṇa and to the gods as the ‘vast Truth’ (ṛtam bṛhat).
- Where it settles
The request closes with Agni bringing the gods into his ‘own home’ (svaṃ damaṃ), sealing communion between divine order and the worshipper’s dwelling.
The deity: Agni
- In the VedaAgni is the luminous priest (hotṛ) and messenger who sits on the vedi, receives havis, and carries it to the gods; he is praised as inspirer of speech and as the divine presence kindled in the human home and sacrifice.
- Cosmic functionMediator between worlds: he transforms offerings into a subtle, god-reaching form, maintains ṛta through correct ritual exchange, and links the household fire with the solar and atmospheric fires.
- Inner significanceThe awakened will and discerning intelligence (inner fire) that accepts inspired speech, purifies intention, and conveys the seeker’s offering—attention, aspiration, and action—toward higher order (ṛta).
The seer
- Gotama Rāhūgaṇa (traditional attribution)Gautama gotra; associated with the Rāhūgaṇa patronymic line (as transmitted in Anukramaṇī tradition) · An early ṛṣi of the Gautama lineage credited in the Anukramaṇīs with compact, ritual-focused Agni stotras that emphasize Agni as mediator and household priest.
Famous verses
जुषस्व सप्रथस्तमं वचो देवप्सरस्तमम् । हव्या जुह्वान आसनि ॥कस्ते जामिर्जनानामग्ने को दाश्वध्वरः । को ह कस्मिन्नसि श्रितः ॥ṛtam bṛhat
Attributes of the deity
- Hotṛ and yajña-mediator
- Receiver and transporter of offerings
- Kindled in the household; present at the altar-seat
- Purifier and awakener of inspired speech
- Upholder of ṛta through right ritual
Also by this seer
- Hymns in the early Maṇḍala 1 Agni cycle attributed in tradition to Gautamas (exact distribution varies by Anukramaṇī and scholarly catalogues)
- Gautama-line seer tradition later famed for brahminical jurisprudence and dharma literature (the name ‘Gautama’ becomes prominent beyond the Ṛgvedic layer, though not all later works belong to this specific ṛṣi)
The rite, step by step
- Kindle and seat Agni on the vedi/āsana, establishing him as the presiding priest.
- Recite the opening praise requesting Agni to accept the ‘wide-spreading’ inspired word (vacas).
- Offer havis into the fire with the intention that Agni becomes the messenger to the gods.
- Contemplate/declare Agni’s human kinship—who truly serves, gives, and belongs in the rite—aligning patron, priest, and intent.
- Commission Agni to ‘yaja/yakṣi’—to sacrifice to Mitra-Varuṇa and to the gods as ṛtam bṛhat—bringing them to his (and our) dwelling.
Offerings
- Ghṛta (clarified butter)
- Samidhs (fuel sticks)
- Grain cakes or simple havis (as appropriate to the household rite)
- Optional soma-related oblations if integrated into a larger sequence
Frequently Asked Questions
It asks Agni to accept the hymn and offerings, take his seat at the altar, and then act as the priest who presents the sacrifice to Mitra-Varuṇa and the other gods.
The question highlights that yajña depends on right relationship—who truly supports the rite, gives properly, and aligns with Agni’s sacred role—so the sacrifice rests on a worthy human foundation.
It means “the vast Truth/Order.” The hymn treats the gods as grounded in cosmic order (ṛta) and asks Agni to connect the sacrifice to that greater, universal law.
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