Rig Veda Sukta 60
Mandala 1Sukta 605 Mantras

Sukta 60

Sukta 1.60

Rishi

Bharadvāja Bārhaspatya (traditional for RV 1.60)

Devata

Agni (with Mātariśvan in narrative role)

Chandas

Triṣṭubh

Dieser kurze Triṣṭubh-Hymnus preist Agni als das strahlende „Zeichen der Versammlung“ und als den schnellen Boten, dessen Wirken im Opfer sofortige Wirkung entfaltet. Er erinnert an den mythischen Herbeibringer Agnis, Mātariśvan, der ihn zu den Bhṛgus brachte, und verbindet jene uranfängliche Gabe mit der menschlichen Handlung, Agni immer wieder neu zu entfachen – aus dem Herzen und vom Opferplatz her. Der Hymnus gipfelt in der dichterischen Verkündigung Agnis als Herrn der Reichtümer und in einem auf die Morgenröte ausgerichteten Gebet um rasches Kommen und innere Erleuchtung.

Recitation with translationRig Veda 1.60

Mantras

Mantra 1

वह्निं यशसं विदथस्य केतुं सुप्राव्यं दूतं सद्योअर्थम् । द्विजन्मानं रयिमिव प्रशस्तं रातिं भरद्भृगवे मातरिश्वा ॥

Mātariśvan brachte dem Bhṛgu eine Gabe: den Träger, ruhmvoll, das Zeichen der Versammlung, den wohl voranschreitenden Boten von unmittelbarer Wirkung — Agni, den Doppelgeborenen, gepriesen wie eine Fülle von Reichtum.

Mantra 2

अस्य शासुरुभयासः सचन्ते हविष्मन्त उशिजो ये च मर्ताः । दिवश्चित्पूर्वो न्यसादि होतापृच्छ्यो विश्पतिर्विक्षु वेधाः ॥

An seine Satzung schließen sich beide Arten an — die Opfertragenden, die eifrigen Entzünder, und auch die Sterblichen. Der Hotar, uralt, ja vom Himmel her, hat sich niedergesetzt: befragbar und ratgebend, der Herr des Geschlechts unter den Völkern, der weise Ordner.

Mantra 3

तं नव्यसी हृद आ जायमानमस्मत्सुकीर्तिर्मधुजिह्वमश्याः । यमृत्विजो वृजने मानुषासः प्रयस्वन्त आयवो जीजनन्त ॥

Möge unser stets neuer guter Ruhm ihn erreichen, aus dem Herzen geboren — ihn, dessen Zunge honigsüß ist. Ihn, den die menschlichen ṛtvij-Priester auf freiem Platz, mühevoll ringend, immer wieder zur Geburt bringen.

Mantra 4

उशिक्पावको वसुर्मानुषेषु वरेण्यो होताधायि विक्षु । दमूना गृहपतिर्दम आँ अग्निर्भुवद्रयिपती रयीणाम् ॥

Der glühende, geläuterte, lichtstrahlende — ein wahrer Schatz unter den Menschen — der erwählenswerte Hotar ist in den Geschlechtern eingesetzt. Als Hausbewohner, Herr des Hauses, tritt Agni in unsere Wohnstatt ein und wird zum Herrn der Reichtümer (rayí), zum Hüter der Füllen.

Mantra 5

तं त्वा वयं पतिमग्ने रयीणां प्र शंसामो मतिभिर्गोतमासः । आशुं न वाजम्भरं मर्जयन्तः प्रातर्मक्षू धियावसुर्जगम्यात् ॥

Dich, den Herrn der Reichtümer, o Agni, preisen wir, die Gautamas, mit wachen Gedanken. Indem wir (Opfer und Rede) läutern und glätten wie einen schnellen Träger der Kraft, möge der an dhī (Einsicht) Reiche rasch zur Morgenröte kommen, beim ersten Aufbrechen des Lichts.

Inside Sukta 60

How it unfolds

  1. Where it opens

    Agni is introduced as a glorious, immediately effective messenger—brought as a primeval gift by Mātariśvan to the Bhṛgus.

  2. Development

    The hymn shifts from mythic transmission to lived ritual reality: Agni is continuously re-born through human effort and priestly kindling in the open ritual ground.

  3. Climax

    Agni is celebrated as “born from the heart” and “honey-tongued,” the ever-new object of good fame and the repeatedly awakened divine presence.

  4. Where it settles

    The poets proclaim Agni as lord of plenitudes and pray for swift, purified approach—especially at dawn—bringing insight-rich prosperity and illumination.

The deity: Agni

  • In the VedaAgni is the vahni (carrier of offerings), yaśas (glorious), vidathasya ketu (banner/signal of the assembly), and suprāvya dūta (well-forward-moving messenger). He is dvijanmā (double-born)—born in heaven and on earth, and also re-born through human kindling—possessing a “honeyed tongue” that enjoys and conveys oblations.
  • Cosmic functionHe mediates between humans and gods, transporting offerings and prayers, establishing ṛta through the ordered rite, and awakening light/heat that sustains life and social-sacrificial order.
  • Inner significanceAgni represents awakened will and luminous intelligence (tejas), the inner fire kindled “from the heart,” transforming effort and speech into clarity, courage, and auspicious outcomes.

The seer

  • Bharadvāja BārhaspatyaBharadvāja-gotra (Āṅgirasa/Bārhaspatya tradition) · A major early Ṛgvedic seer associated with powerful Agni and Bṛhaspati-inspired (Bārhaspatya) poetic vision, emphasizing correct kindling, inspired speech, and prosperity through sacrifice.

Famous verses

dvijanmānaṃ
Verse 1.60.1Sets the mythic frame: Mātariśvan’s bringing of Agni to the Bhṛgus, and defines Agni’s core functions—vahni (carrier), ketu (signal), and dūta (messenger), including the key epithet dvijanmā.Read verse 1.60.1 →
hṛda ā jāyamānam / madhujihvam
Verse 1.60.3Captures the inner-ritual psychology: Agni is ‘born from the heart’ and re-born by human priests through sustained effort; highlights Agni’s sweetness of reception and speech (madhujihva).Read verse 1.60.3 →
patiṃ agne rayīṇām
Verse 1.60.5Concluding prayer and application: Agni as pati of rayi (lord of riches), with the dawn-oriented request for swift arrival and the theme of purification/polishing of offering and speech.Read verse 1.60.5 →

Attributes of the deity

  • Messenger between worlds (dūta)
  • Carrier of oblations (vahni)
  • Banner of the sacrifice/assembly (ketu)
  • Double-born (dvijanmā) and repeatedly kindled
  • Honey-tongued (madhujihva) receiver of offerings
  • Swift, immediately effective presence (sadyo-artham)
  • Lord/master of riches and plenitudes (pati of rayi)

Also by this seer

  • Rig Veda Maṇḍala 6 is traditionally associated with the Bharadvāja family of seers (Bharadvāja-gotra hymns).
  • Numerous Agni-focused hymns across the family corpus that stress Agni as dūta (messenger) and as the source of rayi (wealth/prosperity).
  • Later tradition associates Bharadvāja with śāstra lineages and dharma narratives, though the primary Vedic footprint is the Bharadvāja hymn-family in the Ṛgveda.

The rite, step by step

  • Prepare the altar/ritual ground (vṛjana) and arrange kindling sticks (samidh).
  • Kindle Agni as the re-born fire, aligning breath/heart-intent with mantra (Agni ‘born from the heart’).
  • Offer ghee and simple oblations while reciting praise of Agni as vahni and dūta.
  • Invoke the mythic precedent: Agni brought by Mātariśvan to the Bhṛgus—linking present rite to primordial transmission.
  • Conclude with proclamation of Agni as lord of riches and a request for swift arrival and dawn-illumination.

Offerings

  • Ghee (ājya)
  • Kindling sticks (samidh)
  • Simple food oblations (havis, as customary)

Frequently Asked Questions

It recalls Mātariśvan bringing Agni as a divine gift to the Bhṛgus, and connects that ancient event to the daily act of kindling Agni in the ritual.

Because Agni has a cosmic birth (as divine fire/light) and a repeated human birth when priests kindle him again in the ritual fire.

It points to inner intention and inspired speech: Agni is not only a physical flame but also the awakened fire of will and insight arising from the heart during worship.

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