Rig Veda Sukta 121
Mandala 10Sukta 12110 Mantras

Sukta 121

Sukta 10.121

Rishi

Hiraṇyagarbha / Prajāpati (traditional attributions vary; often given to Hiraṇyagarbha)

Devata

Ka / Prajāpati / Hiraṇyagarbha (the One Lord as origin of beings)

Chandas

Tr̥ṣṭubh

Este himno contempla el primer principio de la creación —Hiraṇyagarbha, el «Germen de Oro»— como el único Señor que sostiene el cielo y la tierra y del cual surgen todos los seres. Cada estrofa culmina en el estribillo inquisitivo «kasmai devāya haviṣā vidhema» («¿a qué dios ofreceremos la oblación?»), que expresa asombro reverente ante el Uno detrás de los muchos. El verso final resuelve la pregunta al nombrar a Prajāpati como ese Señor abarcador, a quien se confían deseos y ofrendas para la plenitud y la prosperidad.

Recitation with translationRig Veda 10.121

Mantras

Mantra 1

हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेक आसीत् । स दाधार पृथिवीं द्यामुतेमां कस्मै देवाय हविषा विधेम ॥

El Germen de Oro (Hiraṇyagarbha) se puso en movimiento al comienzo; nacido, fue el único Señor de todo devenir. Él sostuvo la tierra y este cielo: ¿a qué Dios ofreceremos la oblación (havis) de nuestra voluntad?

Mantra 2

य आत्मदा बलदा यस्य विश्व उपासते प्रशिषं यस्य देवाः । यस्य छायामृतं यस्य मृत्युः कस्मै देवाय हविषा विधेम ॥

Aquel que da el Ātman y da la fuerza, cuya orden acata todo lo existente, a quien incluso los dioses siguen en obediencia; cuya sombra es Ṛta, el Orden verdadero, y cuya sombra es la Muerte: ¿a qué Dios ofreceremos la oblación (havis) de nuestra voluntad?

Mantra 3

यः प्राणतो निमिषतो महित्वैक इद्राजा जगतो बभूव । य ईशे अस्य द्विपदश्चतुष्पदः कस्मै देवाय हविषा विधेम ॥

Aquel que por su grandeza llegó a ser el único Rey de todo lo que respira, se mueve y parpadea; el que gobierna este mundo de bípedos y cuadrúpedos: ¿a qué Dios ofreceremos el havis, la oblación sacrificial?

Mantra 4

यस्येमे हिमवन्तो महित्वा यस्य समुद्रं रसया सहाहुः । यस्येमाः प्रदिशो यस्य बाहू कस्मै देवाय हविषा विधेम ॥

Cuyo poder son estas cumbres nevadas; cuyo es el océano con la savia que fluye en las aguas; cuyas son estas direcciones, cuyos brazos: ¿a qué Dios ofreceremos el havis, la oblación sacrificial?

Mantra 5

येन द्यौरुग्रा पृथिवी च दृळ्हा येन स्व स्तभितं येन नाकः । यो अन्तरिक्षे रजसो विमानः कस्मै देवाय हविषा विधेम ॥

Por quien el cielo poderoso y la tierra firme fueron afianzados; por quien el mundo luminoso fue sostenido y la cumbre establecida; quien en la región intermedia midió las extensiones: ¿a qué Dios ofreceremos el havis, la oblación sacrificial?

Mantra 6

यं क्रन्दसी अवसा तस्तभाने अभ्यैक्षेतां मनसा रेजमाने । यत्राधि सूर उदितो विभाति कस्मै देवाय हविषा विधेम ॥

Aquel a quien los dos mundos, sostenidos por su auxilio, contemplaron — temblando en la mente; en quien y sobre quien el Sol, al alzarse, resplandece ampliamente: ¿a qué dios ofreceremos la oblación (havis) según el impulso del corazón?

Mantra 7

आपो ह यद्बृहतीर्विश्वमायन्गर्भं दधाना जनयन्तीरग्निम् । ततो देवानां समवर्ततासुरेकः कस्मै देवाय हविषा विधेम ॥

Cuando las Aguas poderosas vinieron llevando el mundo entero, sosteniendo el embrión, engendrando a Agni — entonces, de ellas, el único Aliento de los dioses entró en pleno movimiento: ¿a qué dios ofreceremos la oblación (havis) según el impulso del corazón?

Mantra 8

यश्चिदापो महिना पर्यपश्यद्दक्षं दधाना जनयन्तीर्यज्ञम् । यो देवेष्वधि देव एक आसीत्कस्मै देवाय हविषा विधेम ॥

Él, que por su grandeza contempló las Aguas en derredor, cuando ellas portaban la destreza creadora (dakṣa) y hacían nacer el sacrificio (yajña). Él, que fue el único Dios por encima de los dioses: ¿a qué dios ofreceremos la oblación (havis) según el impulso del corazón?

Mantra 9

मा नो हिंसीज्जनिता यः पृथिव्या यो वा दिवं सत्यधर्मा जजान । यश्चापश्चन्द्रा बृहतीर्जजान कस्मै देवाय हविषा विधेम ॥

Que no nos dañe — el Progenitor que hizo nacer la Tierra, y quien, asentado en la ley de la Verdad, engendró el Cielo; quien también engendró las Aguas, luminosas y vastas. ¿A qué dios ofreceremos la oblación (havis)?

Mantra 10

प्रजापते न त्वदेतान्यन्यो विश्वा जातानि परि ता बभूव । यत्कामास्ते जुहुमस्तन्नो अस्तु वयं स्याम पतयो रयीणाम् ॥

Oh Prajāpati, Señor de los seres: nadie sino tú ha abarcado en torno todos estos nacimientos. Los deseos que te ofrecemos en el fuego — que eso sea nuestro; que seamos señores de las riquezas, de las plenitudes (rayi).

Inside Sukta 121

How it unfolds

  1. Where it opens

    The hymn opens with the emergence of Hiraṇyagarbha in the beginning as the one Lord who bears heaven and earth, immediately followed by the questioning refrain about the true recipient of worship.

  2. Development

    Verse by verse, the hymn ascribes universal functions—support of the worlds, bestowal of breath and strength, establishment of cosmic order, and the shining of the sun—to the single source, intensifying the sense that all powers converge in One.

  3. Climax

    The repeated “Ka” refrain reaches its peak as the deity is shown to be the ground upon which even the most evident cosmic force (the rising sun) depends, making the ‘Who?’ a profound theological and contemplative question.

  4. Where it settles

    The final verse answers the question by naming Prajāpati as the one who encompasses all births and granting a benediction: may the offered desires be fulfilled and may the worshippers become masters of plenitude.

The deity: Ka / Prajāpati / Hiraṇyagarbha

  • In the VedaDescribed as the first-born and sole Lord (patiḥ ekaḥ) of all that becomes, the supporter of earth and heaven, the giver of breath and strength, and the one in whom the sun shines. The refrain addresses him as “Ka” (“Who?”), turning the unknown divine source into the very object of worship, and finally names him explicitly as Prajāpati.
  • Cosmic functionOrigin, containment, and governance of creation: the generative source from which beings arise, the sustaining power that upholds the worlds, and the sovereign who encompasses all births.
  • Inner significanceThe hymn mirrors the seeker’s movement from wonder and inquiry (“Who is the ultimate ground?”) to recognition of a single unifying reality—an inward shift from many powers to one Lord of life, breath, and order.

The seer

  • Hiraṇyagarbha (often associated with Prajāpati in traditional attribution)Seer-voice of the celebrated “Ka Sūkta,” framing a philosophical-theistic inquiry into the single origin and lordship of all existence, and culminating in the identification of Prajāpati.

Famous verses

kasmai devāya haviṣā vidhema
Verse 10.121.1Programmatic opening: establishes Hiraṇyagarbha as the primordial origin and sole Lord who upholds heaven and earth, introducing the hymn’s signature refrain of inquiry and worship.Read verse 10.121.1 →
kasmai devāya haviṣā vidhema
Verse 10.121.6Highlights cosmic dependence: the two worlds look on in trembling, and the sun shines forth ‘in him/upon him,’ portraying the deity as the substrate of even the sun’s radiance.Read verse 10.121.6 →
prajāpate na tvad etāny anyo
Verse 10.121.10Explicit identification and benediction: resolves the ‘Ka’ question by naming Prajāpati and asks that the offered desires be granted, culminating in prosperity and plenitude.Read verse 10.121.10 →

Attributes of the deity

  • Primordial origin (first principle of becoming)
  • Sole lordship (ekaḥ patiḥ)
  • World-supporter (upholds heaven and earth)
  • Life-giver (breath, vigor, vitality)
  • All-encompassing sovereignty (covers all births)
  • Object of inquiry and worship (Ka → Prajāpati)

Also by this seer

  • RV 10.121 (Ka/Hiraṇyagarbha Sūkta) is the primary and defining attribution in the Rigvedic tradition
  • Later Vedic and Upaniṣadic speculation frequently draws on this hymn’s imagery of the primordial “golden embryo” and the One Lord behind creation

The rite, step by step

  • Ācamana and saṅkalpa: state intention for protection, vitality, and right aspiration
  • Kindle/attend the sacred fire (Agni) or establish a lamp as ritual focus
  • Recite the hymn verse-by-verse, keeping the refrain as the central offering-thought
  • Offer oblations at the refrain (or after each verse) with mindful inquiry and surrender
  • Conclude with the final verse (10.121.10) as the resolution—Prajāpati as the addressed Lord
  • Śānti/praṇāma and distribution of prasāda (if applicable)

Offerings

  • Ghee (ājya) into fire
  • Soma (where ritually appropriate) or symbolic soma substitute in later practice
  • Grains/samidhs (fuel sticks) as support-offerings
  • Mental offering of intention (havis as will/resolve, per the hymn’s tone)

Frequently Asked Questions

It is a deliberate spiritual inquiry: the hymn lists the powers that sustain the universe and then asks who truly stands behind them. The refrain turns wonder into worship, pointing toward one ultimate Lord rather than many separate sources.

In the verses, “Ka” is grammatically “who,” but it functions as the name of the unknown supreme source being sought. The last verse clarifies the intended deity by naming Prajāpati as that encompassing Lord.

Hiraṇyagarbha means “Golden Germ/Embryo,” an image for the first seed of creation—radiant, life-bearing, and prior to the formed worlds. It signifies the primordial origin from which heaven, earth, and all beings arise and by which they are upheld.

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