
Sukta 6.52
Bharadvāja (Bārhaspatya) tradition (Mandala 6 affiliation; hymn to Viśve Devāḥ)
Viśve Devāḥ (All the Gods) with polemical focus against the brahma-dviṣ (hater of sacred word) across the hymn
Triṣṭubh (dominant in Mandala 6; this verse conforms to triṣṭubh cadence)
This hymn to the Viśve Devāḥ gathers the whole divine host to hear the poet’s speech, protect the rite, and grant well-being to the sacrificer. A sharp polemical edge runs through it: the brahma-dviṣ (hater of sacred word) and the misguided or overreaching offerer are to be pressed down and made to fall away from the path. The sukta culminates in a formal invitatory scene at the kindled Agni, where the All-Gods are asked to rejoice in the oblation and in the community’s sacred assembly.
Mantra 1
न तद्दिवा न पृथिव्यानु मन्ये न यज्ञेन नोत शमीभिराभिः । उब्जन्तु तं सुभ्वः पर्वतासो नि हीयतामतियाजस्य यष्टा ॥
Not by the height of Heaven nor by the breadth of Earth do I measure it; not by sacrifice-forms, nor even by these pacifying acts. Let the firm, luminous powers (the ‘mountains’) press down that one; let the over-sacrificer, the misguided offerer, be made to fall away—his force diminished from the path.
Mantra 2
अति वा यो मरुतो मन्यते नो ब्रह्म वा यः क्रियमाणं निनित्सात् । तपूंषि तस्मै वृजिनानि सन्तु ब्रह्मद्विषमभि तं शोचतु द्यौः ॥
Whoever, O Maruts, thinks himself beyond us, or whoever seeks to undermine the sacred Word as it is being wrought—let burning pressures and crooked misfortunes be his portion. Let Heaven itself blaze against that hater of the brahman, exposing him to the consuming light.
Mantra 3
किमङ्ग त्वा ब्रह्मणः सोम गोपां किमङ्ग त्वाहुरभिशस्तिपां नः । किमङ्ग नः पश्यसि निद्यमानान्ब्रह्मद्विषे तपुषिं हेतिमस्य ॥
Why indeed do they call you, O Soma, the guardian of the brahman? Why do they name you the protector of us against hostile imprecation? Why do you look upon us when we are being blamed—so that against the hater of the sacred Word you may cast the burning weapon of your force?
Mantra 4
अवन्तु मामुषसो जायमाना अवन्तु मा सिन्धवः पिन्वमानाः । अवन्तु मा पर्वतासो ध्रुवासोऽवन्तु मा पितरो देवहूतौ ॥
May the Dawns, ever being born, protect me; may the Rivers, swelling with force, protect me. May the steadfast Mountains protect me; may the Fathers, in the god-invoking rite, protect me—so that my path is held by powers of renewal, flow, stability, and ancestral support.
Mantra 5
विश्वदानीं सुमनसः स्याम पश्येम नु सूर्यमुच्चरन्तम् । तथा करद्वसुपतिर्वसूनां देवाँ ओहानोऽवसागमिष्ठः ॥
May we be at all times of a clear and harmonious mind; may we behold the Sun as he rises. Thus may the Lord of the riches shape it—bringing the Gods near with his help—so that our being is filled with the true plenitudes.
Mantra 6
इन्द्रो नेदिष्ठमवसागमिष्ठः सरस्वती सिन्धुभिः पिन्वमाना । पर्जन्यो न ओषधीभिर्मयोभुरग्निः सुशंसः सुहवः पितेव ॥
May Indra come nearest with his help; may Sarasvatī, swelling with the rivers, increase in us. May Parjanya become for us a bringer of delight through the plants; may Agni—well-praised, easy to invoke—be to us like a father, guiding and sustaining the inner offering.
Mantra 7
विश्वे देवास आ गत शृणुता म इमं हवम् । एदं बर्हिर्नि षीदत ॥
O All-Gods, come; hear this call of mine. Sit down upon this spread of consecration—take your seats within the prepared ground of consciousness.
Mantra 8
यो वो देवा घृतस्नुना हव्येन प्रतिभूषति । तं विश्व उप गच्छथ ॥
O Gods, whoever among you is adorned by the offering washed in clarified light (ghṛta), to him—each and all—draw near. Let the powers converge upon the true receiver of the oblation within us.
Mantra 9
उप नः सूनवो गिरः शृण्वन्त्वमृतस्य ये । सुमृळीका भवन्तु नः ॥
May the sons of immortality hear our utterances as they draw near; may they become for us full of graciousness—powers that answer with healing kindness to the soul’s call.
Mantra 10
विश्वे देवा ऋतावृध ऋतुभिर्हवनश्रुतः । जुषन्तां युज्यं पयः ॥
All you Gods who increase by the Truth, who hear the invocation in its right seasons—take delight in the yoked milk: the nourishment of a disciplined offering, joined to the cosmic order.
Mantra 11
स्तोत्रमिन्द्रो मरुद्गणस्त्वष्टृमान्मित्रो अर्यमा । इमा हव्या जुषन्त नः ॥
May Indra, the host of the Maruts, Tvaṣṭṛ the shaper, Mitra, and Aryaman accept with joy these offerings of ours—our inner oblations of aspiration and will.
Mantra 12
इमं नो अग्ने अध्वरं होतर्वयुनशो यज । चिकित्वान्दैव्यं जनम् ॥
O Agni, priest of the journeying sacrifice, perform for us this rite with discerning skill; knowing well, offer to the divine people—the powers that build the godhead in us.
Mantra 13
विश्वे देवाः शृणुतेमं हवं मे ये अन्तरिक्षे य उप द्यवि ष्ठ । ये अग्निजिह्वा उत वा यजत्रा आसद्यास्मिन्बर्हिषि मादयध्वम् ॥
O all you gods, hear this my call—whether you stand in the mid-world or near the heaven; whether you are fire-tongued or worthy of sacrifice: sit down upon this seat of offering and take delight in the oblation.
Mantra 14
विश्वे देवा मम शृण्वन्तु यज्ञिया उभे रोदसी अपां नपाच्च मन्म । मा वो वचांसि परिचक्ष्याणि वोचं सुम्नेष्विद्वो अन्तमा मदेम ॥
May all the gods, worthy of sacrifice, hear my thought—both Heaven and Earth, and the Child of the Waters. May I not speak words that you must reproach; in your graciousness may we become most inwardly near and rejoice.
Mantra 15
ये के च ज्मा महिनो अहिमाया दिवो जज्ञिरे अपां सधस्थे । ते अस्मभ्यमिषये विश्वमायुः क्षप उस्रा वरिवस्यन्तु देवाः ॥
Whatever mighty ones, free from the serpent’s illusion, were born of Heaven or in the seat of the Waters—may those gods widen for us the path for our increase: the whole span of life, the nights and the dawn-lights.
Mantra 17
स्तीर्णे बर्हिषि समिधाने अग्नौ सूक्तेन महा नमसा विवासे । अस्मिन्नो अद्य विदथे यजत्रा विश्वे देवा हविषि मादयध्वम् ॥
With the sacred seat strewn and the Fire kindled, I serve you with a well-wrought hymn and a great reverence. In this our assembly today, O worship-worthy All-Gods, take delight in the offering within us.
They are the “All-Gods,” a collective address to the divine powers together. The hymn calls them to come near, hear the recited words, protect the sacrifice, and grant well-being.
Brahma-dviṣ means “hater of brahman,” i.e., one who opposes sacred truth-speech and the right order it supports. The hymn asks the divine powers to restrain and remove this hostile force so the rite can succeed.
It fits an invitatory moment in fire-worship: the barhis is spread, Agni is kindled, and the All-Gods are invoked to attend and rejoice in the offering. It is especially apt when seeking protection of the rite and harmony in the assembly.