Sukta 75
Sukta 1.75
Gotama Rāhūgaṇa (traditional; verify)
Agni
Gāyatrī (likely for RV 1.75; confirm metrically)
এই সৰু অগ্নি-সূক্তত কবিয়ে অগ্নিদেৱক আহ্বান কৰিছে—তেওঁৰ আটাইতকৈ বিস্তৃত, প্ৰেৰিত বাক্য গ্ৰহণ কৰক আৰু যজ্ঞবেদীত আসন লৈ আহুতি গ্ৰহণকাৰী ‘মুখ’ হৈ উঠক। তাৰ পিছত সূক্তখনে অগ্নিৰ মানৱীয় আত্মীয়তা/সান্নিধ্য অনুসন্ধান কৰে—কোনে সঁচাকৈ তেওঁৰ বন্ধু, পৃষ্ঠপোষক আৰু ঋতুকৰ্মৰ সহযাত্ৰী? শেষত প্ৰাৰ্থনা কৰা হয় যে অগ্নিয়ে ‘বৃহৎ ঋত’ (ṛtam bṛhat) ৰূপে আমাৰ পক্ষত মিত্ৰ-বৰুণ আৰু অন্যান্য দেৱতাসকললৈ যজ্ঞ সম্পাদন কৰক, আৰু তেওঁলোকক নিজৰ নিবাসলৈ আনক।
Mantras
Mantra 1
जुषस्व सप्रथस्तमं वचो देवप्सरस्तमम् । हव्या जुह्वान आसनि ॥
সৰ্বাধিক বিস্তৃত, সৰ্বাধিক দেবপ্সৰ—দৈৱ সৃজন-আনন্দে পূৰ্ণ—এই বচন তুমি গ্ৰহণ কৰা। হব্য অৰ্পণ কৰি, মই যজ্ঞাসনত স্থিত হৈ বহোঁ।
Mantra 2
अथा ते अङ्गिरस्तमाग्ने वेधस्तम प्रियम् । वोचेम ब्रह्म सानसि ॥
তাৰ পাছত, হে অগ্নি, অতি অঙ্গিরস, অতি বেধস্—জ্ঞান-গঠক—তোমাৰ প্ৰিয় সত্যৰ নিমিত্তে, আমি ব্ৰহ্ম (স্তোত্ৰ-বচন) উচ্চাৰণ কৰোঁ, যাতে সিদ্ধি-প্ৰাপ্তি লাভ কৰোঁ।
Mantra 3
कस्ते जामिर्जनानामग्ने को दाश्वध्वरः । को ह कस्मिन्नसि श्रितः ॥
হে অগ্নি, মানুহৰ মাজত তোমাৰ আত্মীয় কোন? অধ্বৰত দান-কৰ্তা কোন? তুমি সঁচাকৈ কোন, আৰু কাৰ ভিতৰত তুমি প্রতিষ্ঠিত?
Mantra 4
त्वं जामिर्जनानामग्ने मित्रो असि प्रियः । सखा सखिभ्य ईड्यः ॥
হে অগ্নি, তুমি মানুহৰ আত্মীয়; তুমি মিত্র—প্ৰিয়। তুমি সখা; সখাসকলৰ দ্বাৰা আৰাধ্য।
Mantra 5
यजा नो मित्रावरुणा यजा देवाँ ऋतं बृहत् । अग्ने यक्षि स्वं दमम् ॥
আমাৰ বাবে মিত্র-বৰুণক যজ; দেৱতাসকলক ‘ঋতং বৃহৎ’—বিশাল ঋত—লৈ যজ। হে অগ্নি, যক্ষি; সিহঁতক তোমাৰ নিজ দম (গৃহ/অন্তৰালয়)লৈ আন।
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.
Ask anything about Sukta 75 of the Rig Veda
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
