Rig Veda Sukta 139
Mandala 1Sukta 13911 Mantras

Sukta 139

Sukta 1.139

Devata

Agni; Indra-Vāyu; collective Devas

Este himno abre el sacrificio: primero establece a Agni en la mente y en el altar, luego invita a Indra‑Vāyu y, por último, a la hueste colectiva de los dioses a acercarse mediante la palabra inspirada (dhīti). Es una secuencia litúrgica de «hacer‑venir‑cerca» (āvāhana): se prensa Soma para Indra, se ofrecen alabanzas, y a los Todos‑los‑Dioses —en especial a los tres grupos de once (33)— se les pide que acepten y se deleiten en el yajña.

Recitation with translationRig Veda 1.139

Mantras

Mantra 1

अस्तु श्रौषट् पुरो अग्निं धिया दध आ नु तच्छर्धो दिव्यं वृणीमह इन्द्रवायू वृणीमहे । यद्ध क्राणा विवस्वति नाभा संदायि नव्यसी । अध प्र सू न उप यन्तु धीतयो देवाँ अच्छा न धीतयः ॥

Sea así; que se oiga el llamado «śrauṣaṭ». Primero coloco a Agni en el pensamiento. Luego escogemos a esa hueste divina; escogemos a Indra y a Vāyu. Cuando la nueva inspiración se une en el ombligo de Vivāsvat, entonces que nuestras formaciones del pensamiento avancen y se acerquen a los dioses; sí, que nuestras formaciones del pensamiento se acerquen a los dioses.

Mantra 2

यद्ध त्यन्मित्रावरुणावृतादध्याददाथे अनृतं स्वेन मन्युना दक्षस्य स्वेन मन्युना । युवोरित्थाधि सद्मस्वपश्याम हिरण्ययम् । धीभिश्चन मनसा स्वेभिरक्षभिः सोमस्य स्वेभिरक्षभिः ॥

Cuando vosotros, oh Mitra y Varuṇa, desde Ṛta (la Verdad) tomasteis y apartasteis lo no verdadero —por vuestro propio ardor, por el ardor de Dakṣa—, entonces, en vuestra morada, contemplamos el resplandor dorado: con intuiciones y con la mente, con nuestras propias facultades de visión, con las facultades de visión de Soma.

Mantra 3

युवां स्तोमेभिर्देवयन्तो अश्विनाश्रावयन्त इव श्लोकमायवो युवां हव्याभ्यायवः । युवोर्विश्वा अधि श्रियः पृक्षश्च विश्ववेदसा । प्रुषायन्ते वां पवयो हिरण्यये रथे दस्रा हिरण्यये ॥

Buscando lo divino, con himnos los Āyus os llaman, oh Aśvins, como haciendo resonar la palabra luminosa; los Āyus avanzan hacia vosotros con las ofrendas. Sobre vosotros están asentados todos los esplendores y todos los nutrimentos, oh omniscientes. Vuestros aros relampaguean en el carro de oro, oh maravillosos, en el carro de oro.

Mantra 4

अचेति दस्रा व्यु नाकमृण्वथो युञ्जते वां रथयुजो दिविष्टिष्वध्वस्मानो दिविष्टिषु । अधि वां स्थाम वन्धुरे रथे दस्रा हिरण्यये । पथेव यन्तावनुशासता रजोऽञ्जसा शासता रजः ॥

Despertad, oh maravillosos: desplegáis el cielo. En las batallas, los abridores de camino uncen vuestro carro —los abridores de camino en las batallas. Sobre el asiento tomáis vuestra posición, en el carro de oro, oh maravillosos. Como viajeros en un sendero, guiáis los espacios; rectamente guiáis los espacios.

Mantra 5

शचीभिर्नः शचीवसू दिवा नक्तं दशस्यतम् । मा वां रातिरुप दसत्कदा चनास्मद्रातिः कदा चन ॥

Oh Śacīvasū, poseedores del poder eficaz, con vuestras śacīs asistidnos de día y de noche. Que vuestra dádiva no deje nunca de alcanzarnos; que nuestra parte de vuestro don no falte jamás.

Mantra 6

वृषन्निन्द्र वृषपाणास इन्दव इमे सुता अद्रिषुतास उद्भिदस्तुभ्यं सुतास उद्भिदः । ते त्वा मन्दन्तु दावने महे चित्राय राधसे । गीर्भिर्गिर्वाहः स्तवमान आ गहि सुमृळीको न आ गहि ॥

¡Oh Toro Indra! Estas gotas de Soma, toro-fuertes en la libación, prensadas por la piedra, que abren las alturas, han sido prensadas para ti, abriendo las alturas. Que te alegren para el dar, para la gran y multiforme plenitud. Con nuestras palabras inspiradas, oh portador del canto, alabado, ven; benévolo, ven a nosotros.

Mantra 7

ओ षू णो अग्ने शृणुहि त्वमीळितो देवेभ्यो ब्रवसि यज्ञियेभ्यो राजभ्यो यज्ञियेभ्यः । यद्ध त्यामङ्गिरोभ्यो धेनुं देवा अदत्तन । वि तां दुह्रे अर्यमा कर्तरी सचाँ एष तां वेद मे सचा ॥

Oh sí, Agni, escúchanos: tú, el invocado, hablas por los dioses, por los reyes dignos del sacrificio. Cuando los dioses dieron aquella Vaca a los Aṅgiras, entonces Aryaman la ordeña en la obra, en estrecha compañía. Este la conoce, conmigo en compañía.

Mantra 8

मो षु वो अस्मदभि तानि पौंस्या सना भूवन्द्युम्नानि मोत जारिषुरस्मत्पुरोत जारिषुः । यद्वश्चित्रं युगेयुगे नव्यं घोषादमर्त्यम् । अस्मासु तन्मरुतो यच्च दुष्टरं दिधृता यच्च दुष्टरम् ॥

Que no se aparten de nosotros esas fuerzas varoniles y esos esplendores antiguos; que no perezcan para nosotros, ni ahora ni nunca antes. Lo que en vosotros es maravilloso y siempre nuevo de edad en edad—la fama inmortal, oh Maruts—ponedlo en nosotros; y lo que es difícil de cruzar, ponedlo también en nosotros, como paso ya dominado.

Mantra 9

दध्यङ्ह मे जनुषं पूर्वो अङ्गिराः प्रियमेधः कण्वो अत्रिर्मनुर्विदुस्ते मे पूर्वे मनुर्विदुः । तेषां देवेष्वायतिरस्माकं तेषु नाभयः । तेषां पदेन मह्या नमे गिरेन्द्राग्नी आ नमे गिरा ॥

Dadhyañc, el antiguo Aṅgiras, Priyamedha, Kaṇva, Atri, Manu—ellos conocieron mi nacimiento; también lo conocieron los antepasados. Su impulso se dirige hacia los dioses; en ellos está nuestro centro, nuestro «ombligo» de continuidad. Por su huella, por ese vasto paso, me inclino con mi palabra; ante Indra y Agni me inclino con mi palabra.

Mantra 10

होता यक्षद्वनिनो वन्त वार्यं बृहस्पतिर्यजति वेन उक्षभिः पुरुवारेभिरुक्षभिः । जगृभ्मा दूरआदिशं श्लोकमद्रेरध त्मना । अधारयदररिन्दानि सुक्रतुः पुरू सद्मानि सुक्रतुः ॥

Que el hotar haga manifestarse la plenitud deseada; Bṛhaspati realiza la ofrenda—Vena, el impulso buscador, con fuertes poderes, con muchas puertas de incremento. Desde lejos tomó la palabra proclamadora de la Piedra; luego, por sí mismo, sostuvo las fuerzas inquebrantables—sabio en su potencia de acción, sostuvo muchas moradas.

Mantra 11

ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥

Oh dioses, vosotros que sois once en el cielo, once sobre la tierra, y once que moráis en las aguas por vuestra grandeza: aceptad y deleitaos en este sacrificio (yajña) en nosotros.

Inside Sukta 139

How it unfolds

  1. Where it opens

    A formal sacrificial opening: the call is made, and Agni is installed first as the gateway to the gods.

  2. Development

    The hymn moves from the single mediator (Agni) to the paired powers (Indra-Vāyu), emphasizing inspired speech and Soma as the energizing offering.

  3. Climax

    The ritual reaches universality in the address to the Viśve Devāḥ as the three elevens (33), spanning heaven, earth, and waters.

  4. Where it settles

    A final request that the gods accept and take delight in the sacrifice, sealing the rite with communal divine participation.

The deity: Agni

  • In the VedaAgni is placed “first” as the priestly fire and the mouth of the gods; Indra-Vāyu are invoked together as swift, life-breath-and-might powers who come to Soma; the Viśve Devāḥ are addressed as a coordinated divine assembly, explicitly counted as eleven in heaven, eleven on earth, and eleven in the waters.
  • Cosmic functionAgni mediates between human and divine realms by carrying offerings; Indra-Vāyu energize the rite and release boons through Soma-joy and victorious power; the All-Gods stabilize cosmic order by harmonizing the totality of divine functions across the three worlds.
  • Inner significanceAgni signifies awakened will and the clarifying flame of discernment; Indra-Vāyu represent empowered consciousness and prāṇa acting together; the All-Gods symbolize integrated faculties—many powers gathered into a single, coherent act of offering and receptivity.

The seer

  • Parucchepa DaivodāsiDaivodāsa lineage (traditional attribution; Anukramaṇī) · A seer associated with early Mandala 1 liturgy, especially hymns that coordinate multiple deities (Agni → Indra/Vāyu → Viśve Devāḥ) in a single sacrificial flow.

Famous verses

puro agniṃ dhiyā dadha
Verse 1.139.1Programmatic opening: Agni is placed first, Indra-Vāyu are chosen, and dhīti is declared the means of approaching the gods.Read verse 1.139.1 →
sumṛḻīko na ā gahi
Verse 1.139.6Core Indra-Soma moment: Soma pressed ‘for you’ to gladden Indra for giving and abundance, with a direct invitation to come graciously.Read verse 1.139.6 →
divy ekādaśa… pṛthivyām adhy ekādaśa… apsukṣito… ekādaśa
Verse 1.139.11Distinctive theological seal: explicit 3×11 grouping of the gods (33) across the three realms, asking them to accept the yajña.Read verse 1.139.11 →

Attributes of the deity

  • Agni as first-invoked hotṛ and messenger
  • Indra as vṛṣan (bull-like strength), giver of abundance
  • Vāyu as swift approacher to Soma, breath-force
  • Dhīti (inspired thought) as the vehicle that reaches the gods
  • Three-world theology (dyu, pṛthivī, apas)
  • The 33 gods motif (3×11)

Also by this seer

  • Traditionally credited with RV 1.139 (Anukramaṇī attribution)
  • Associated in later Vedic memory with the Daivodāsa/Divodāsa royal-sacrificial milieu (genealogical link rather than a securely historical biography)

The rite, step by step

  • Pronounce the opening call (śrauṣaṭ) and establish Agni as the first deity in thought and on the altar.
  • Invite the ‘divine host’—especially Indra-Vāyu—requesting their approach to the rite.
  • Press/offer Soma for Indra (and associated deities), accompanied by stotra-style praise.
  • Send forth dhīti (inspired formulations) as the means by which the gods are approached and pleased.
  • Conclude by addressing the Viśve Devāḥ as the three elevens across heaven, earth, and waters, asking them to ‘enjoy’ (juṣadhvam) the yajña.

Offerings

  • Soma (pressed juice)
  • Ghee/clarified butter into Agni
  • Praise-hymns (gīr, stoma) as a ‘mental offering’

Frequently Asked Questions

Agni is the sacrificial fire and messenger; invoking him first establishes the channel through which offerings and prayers reach the other gods.

Indra and Vāyu are invited as a pair to come swiftly to the Soma offering—power (Indra) and life-breath/impulse (Vāyu) acting together to energize the rite and grant boons.

It is a Vedic way of naming the total divine assembly as 33 gods (3×11), present across the three cosmic regions, asked here to accept and enjoy the sacrifice.

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