Rig Veda Sukta 39
Mandala 7Sukta 397 Mantras

Sukta 39

Sukta 7.39

Rishi

Vasiṣṭha

Chandas

Triṣṭubh (probable)

Dieser kurze Hymnus des Vasiṣṭha preist Agni als die aufwärts steigende Flamme und als Hotṛ, den Priester, der die Opfergabe auf dem Pfad des ṛta (Wahrheits‑ und Weltordnung) zu den Göttern trägt. Er schildert, wie die Götter sich am gemeinsamen Ritualsitz versammeln, und bittet Agni, das ersehnte Opfer zu vollziehen; er mündet in einen Segensspruch für inspirierte Hymnenkraft (arka) und dauerhaftes Wohlergehen (svasti).

Recitation with translationRig Veda 7.39

In this hymn

Addressed to

  • AgniMantras 1, 4-5as Hotṛ and upward flame

    Agni is the kindled fire and divine priest: the messenger who is ‘impelled’ to sacrifice, whose flame-current turns toward the divine gathering and seats the gods at the rite.

  • VayuMantra 2Vāyu
  • PushanMantra 2Pūṣan (with general arrival of gods)
  • Vasus / VishvedevasMantra 3Vasus / Viśve Devāḥ (with messenger motif often linked to Agni)
  • MitraMantra 5
  • VarunaMantra 5Varuṇa
  • IndraMantra 5
  • AryamanMantra 5
  • AditiMantra 5
  • VishnuMantra 5Viṣṇu
  • SarasvatiMantra 5Sarasvatī
  • MarutsMantra 5
  • DhatriMantra 6Dhātṛ (and implicitly the yajñiya gods)

Mantras

Mantra 1

ऊर्ध्वो अग्निः सुमतिं वस्वो अश्रेत्प्रतीची जूर्णिर्देवतातिमेति । भेजाते अद्री रथ्येव पन्थामृतं होता न इषितो यजाति ॥

Erhaben hat Agni, o Vasu, sich dem guten Gedanken zugeneigt; der entgegenkehrende Flammenstrom schreitet zur Götterversammlung. Wie zwei Presssteine den Wagenweg ergreifen, so vollzieht der Hotṛ, angetrieben, für uns das Opfer in ṛta, in der Wahrheit und in der Unsterblichkeit.

Mantra 2

प्र वावृजे सुप्रया बर्हिरेषामा विश्पतीव बीरिट इयाते । विशामक्तोरुषसः पूर्वहूतौ वायुः पूषा स्वस्तये नियुत्वान् ॥

In schöner Ordnung ist für sie der heilige Sitz, das barhis, ausgebreitet; wie zwei Herren des Geschlechts kommen sie zum festen Platz. Für die Völker, beim Zusammentreffen von Nacht und Morgenröte, die zuerst Angerufenen, kommen Vāyu und Pūṣan angespannt zu unserem Heil.

Mantra 3

ज्मया अत्र वसवो रन्त देवा उरावन्तरिक्षे मर्जयन्त शुभ्राः । अर्वाक्पथ उरुज्रयः कृणुध्वं श्रोता दूतस्य जग्मुषो नो अस्य ॥

Hier auf der Erdebene mögen die Vasus, die Götter, sich erfreuen; leuchtend läutern sie im weiten Zwischenraum. Macht uns den abwärts führenden Pfad weit, o weit ausschreitende; hört den Boten, der von uns zu euch gekommen ist.

Mantra 4

ते हि यज्ञेषु यज्ञियास ऊमाः सधस्थं विश्वे अभि सन्ति देवाः । ताँ अध्वर उशतो यक्ष्यग्ने श्रुष्टी भगं नासत्या पुरंधिम् ॥

Denn bei den Opfern sind alle Götter, opferwürdig und eifrig, um den gemeinsamen Sitz versammelt. Ihnen, o Agni, opfere im begehrten Ritus: aufmerksam und gehorsam — Bhaga, die Nāsatyas und Purandhi (die aufbauende Fülle).

Mantra 5

आग्ने गिरो दिव आ पृथिव्या मित्रं वह वरुणमिन्द्रमग्निम् । आर्यमणमदितिं विष्णुमेषां सरस्वती मरुतो मादयन्ताम् ॥

O Agni, bringe die inspirierten Lieder vom Himmel und von der Erde; führe Mitra, Varuṇa, Indra und Agni herbei — das göttliche Feuer in seinen Kräften. Bringe Aryaman, Aditi und Viṣṇu; Sarasvatī und die Maruts mögen sich freuen und die Wonne unserer Gabe mehren.

Mantra 6

ररे हव्यं मतिभिर्यज्ञियानां नक्षत्कामं मर्त्यानामसिन्वन् । धाता रयिमविदस्यं सदासां सक्षीमहि युज्येभिर्नु देवैः ॥

Er hat den Opfertrank den Opferwürdigen durch unsere Gedankenformen dargereicht; er hat das Verlangen der Sterblichen ohne Kargheit erfüllt. Dhātṛ möge für uns den rayi festsetzen, unverlierbar, immerwährend; mögen wir nun die Götter begleiten, mit denen wir im Yoga zu verbinden sind.

Mantra 7

नू रोदसी अभिष्टुते वसिष्ठैॠतावानो वरुणो मित्रो अग्निः । यच्छन्तु चन्द्रा उपमं नो अर्कं यूयं पात स्वस्तिभिः सदा नः ॥

Nun, da Himmel und Erde von den Vasiṣṭhas angerufen werden, mögen Varuṇa, der Hüter der Ṛta, Mitra, der Stifter der Eintracht, und Agni gegenwärtig sein. Mögen die lichtglänzenden Mächte uns den höchsten Ark, den Licht-Hymnus, gewähren; und ihr, o Götter, behütet uns allezeit mit Svasti, mit Heil und sicherem Geleit.

Inside Sukta 39

How it unfolds

  1. Where it opens

    Agni is portrayed as ‘upright/upward’ and aligned with sumati, moving toward the divine assembly as the returning flame-current.

  2. Development

    The hymn frames sacrifice as a true path (ṛta) on which Agni, like a skilled charioteer’s road, conducts the rite and brings the gods to the shared seat.

  3. Climax

    A focused request: in the desired adhvara, Agni is asked to offer to the gathered gods—explicitly naming Bhaga, the Nāsatyas, and Purandhi among the invoked powers.

  4. Where it settles

    A closing blessing invokes Heaven–Earth and ṛtāvā deities (Varuṇa, Mitra, Agni) to grant luminous inspiration (arka) and to guard the worshippers always with svasti.

The deity: Agni

  • Cosmic functionMediator between human and divine realms—conveying oblations to the devas, establishing the sacrificial order (ṛta) that sustains cosmos, society, and seasons.
  • Inner significanceAwakened will and aspiration that rises upward; the discerning intelligence that chooses ‘right thought’ (sumati) and converts intention into effective offering (yajña).

The seer

  • VasiṣṭhaVasiṣṭha-gotra (Vasiṣṭhas; Mānavā/Āditya-linked priestly tradition in RV 7) · Foremost seer-priest of the Rig Veda’s seventh maṇḍala, famed for hymns of ṛta, Varuṇa–Mitra theology, and exemplary Hotṛ/ṛtvij authority in Soma sacrifice.

Famous verses

ūrdhvo agniḥ
Verse 7.39.1Sets the hymn’s core image: Agni as the upward flame and Hotṛ who sacrifices ‘in ṛta’ and leads the offering on the right path toward the gods.Read verse 7.39.1 →
ते हि यज्ञेषु यज्ञियास ऊमाः सधस्थं विश्वे अभि सन्ति देवाः । ताँ अध्वर उशतो यक्ष्यग्ने श्रुष्टी भगं नासत्या पुरंधिम् ॥
Verse 7.39.4Describes the all-gods gathered at the common seat and instructs Agni to make the desired offerings—naming Bhaga, the Nāsatyas (Aśvins), and Purandhi.Read verse 7.39.4 →
pāta svastibhiḥ sadā naḥ
Verse 7.39.7Benedictory culmination: Heaven–Earth are invoked by the Vasiṣṭhas; Varuṇa–Mitra–Agni are asked to be present, grant a supreme arka, and protect with svasti.Read verse 7.39.7 →

Attributes of the deity

  • Hotṛ (invoking priest)
  • Upward-rising flame (ūrdhva)
  • Bearer of offerings and messenger to the devas
  • Guardian of ṛta in ritual action
  • Summoner of Viśve Devāḥ to the common seat
  • Bestower of svasti (safe passage, well-being) through correct sacrifice

Also by this seer

  • Rig Veda Maṇḍala 7 (majority of hymns attributed to Vasiṣṭha/Vasiṣṭhas)
  • Key Varuṇa hymns emphasizing ṛta and moral order (e.g., RV 7.86–7.89)
  • Royal-priest (purohita) paradigm in Vedic ritual culture; model voice for benedictory closings and svasti-prayers

The rite, step by step

  • Kindle and steady the sacred fire (ādhāna/agnipraṇayana setting), affirming the ‘upward’ flame as auspicious.
  • Invite Agni as Hotṛ—impelled to perform the rite and to open the ‘chariot-road’ of sacrifice toward the gods.
  • Announce the gathering of the Viśve Devāḥ at the common seat (sadhastha) and request their presence.
  • Through Agni, make directed invitations/offerings to specific powers named (e.g., Bhaga, the Nāsatyas/Aśvins, Purandhi) along with the All-Gods.
  • Conclude with a benediction invoking Heaven–Earth and ṛtāvā powers (Varuṇa, Mitra, Agni) for inspired hymn (arka) and continual svasti.
  • Seal the rite with protective wishes for safe passage and sustained welfare for the sacrificer/community.

Offerings

  • Ghee (ājya) into Agni
  • Soma libations (where integrated into Soma ritual setting)
  • Grain-cakes/oblations (puroḍāśa) as appropriate to iṣṭi
  • Aromatic fuel/wood and kindling as sustaining offerings

Frequently Asked Questions

It centers on Agni as Hotṛ—the priestly fire who carries offerings to the gods on the path of ṛta—while calling the gathered deities to bless the worshippers with inspiration and well-being.

The upward flame symbolizes Agni’s natural movement toward the gods and, inwardly, the rise of will and aspiration that lifts human intention into effective ritual action.

They are invoked as beneficent powers within the all-gods assembly: Bhaga as giver of shares/fortune, the Nāsatyas (Aśvins) as rescuing healers, and Purandhi as fullness or abundance that ‘builds up’ prosperity.

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