Sukta 1
Sukta 10.1
Traditionally: Mādhucchandas or related Angiras line is often associated with early Agni hymns; for RV 10.1, Anukramaṇī traditions typically assign the hymn to a specific rishi-family.
Triṣṭubh (common for RV 10.1 opening verses; metrical confirmation recommended for digital scansion).
RV 10.1 opens Mandala 10 by invoking Agni as the first radiant emergence from darkness, standing before the Dawns and filling all abodes with light. The hymn praises Agni’s many forms—ever-renewed through offerings—and establishes him as the human clans’ Hotṛ who carries prayers and brings the gods to the sacrifice.
In this hymn
Addressed to
Mantras
Mantra 1
अग्रे बृहन्नुषसामूर्ध्वो अस्थान्निर्जगन्वान्तमसो ज्योतिषागात् । अग्निर्भानुना रुशता स्वङ्ग आ जातो विश्वा सद्मान्यप्राः ॥
सुबह होने से पहले, अग्नि खड़ा हो गया। वो अँधेरे से बाहर आया और रोशनी लेके आया। अग्नि चमक रहा है, और उसकी जवानी शुरू हो गई है। वो सब जगह अपनी जगह बना रहा है।
Mantra 2
स जातो गर्भो असि रोदस्योरग्ने चारुर्विभृत ओषधीषु । चित्रः शिशुः परि तमांस्यक्तून्प्र मातृभ्यो अधि कनिक्रदद्गाः ॥
अग्नि पैदा होके दोनों दुनिया का बेटा बन गया। वो पौधों में छुपा है और चमक रहा है। वो अँधेरे में घूमेगा और रोशनी निकालेगा। वो माताओं से आवाज़ दे रहा है।
Mantra 3
विष्णुरित्था परममस्य विद्वाञ्जातो बृहन्नभि पाति तृतीयम् । आसा यदस्य पयो अक्रत स्वं सचेतसो अभ्यर्चन्त्यत्र ॥
विष्णु जानता है कि सबसे ऊपर कौन है। वो पैदा होके तीसरी दुनिया की रक्षा करता है। जब लोग उसका दूध अपना लेते हैं, वो उनकी सुनता है और लोग उसकी पूजा करते हैं।
Mantra 4
अत उ त्वा पितुभृतो जनित्रीरन्नावृधं प्रति चरन्त्यन्नैः । ता ईं प्रत्येषि पुनरन्यरूपा असि त्वं विक्षु मानुषीषु होता ॥
माताएँ तुम्हारे पास खाना लेकर आती हैं। तुम उनका खाना लेकर बढ़ रहे हो। तुम उनके पास वापस जाते हो नए रूप में। तुम लोगों के बीच में पुजारी हो।
Mantra 5
होतारं चित्ररथमध्वरस्य यज्ञस्ययज्ञस्य केतुं रुशन्तम् । प्रत्यर्धिं देवस्यदेवस्य मह्ना श्रिया त्वग्निमतिथिं जनानाम् ॥
अग्नि यज्ञ का पुजारी है और उसकी रथ चमक रही है। वो हर यज्ञ का निशान है। भगवान की महिमा से वो सबसे आगे खड़ा है। वो सबकी मेहमान-नवाज़ी करता है।
Mantra 6
स तु वस्त्राण्यध पेशनानि वसानो अग्निर्नाभा पृथिव्याः । अरुषो जातः पद इळायाः पुरोहितो राजन्यक्षीह देवान् ॥
अग्नि ने कपड़े पहन लिए हैं, सुंदर-बनाए हुए। वो धरती के बीच में बैठा है, जैसे धरती की नाभि हो। लाल चमकदार रूप में पैदा हुआ है इला की जगह पे। वो पुरोहित है, आगे बैठा है। हे राजा, भगवानों के लिए यहाँ यज्ञ करो।
Mantra 7
आ हि द्यावापृथिवी अग्न उभे सदा पुत्रो न मातरा ततन्थ । प्र याह्यच्छोशतो यविष्ठाथा वह सहस्येह देवान् ॥
अग्नि ने आसमान और धरती दोनों को फैलाया है। जैसे बेटा अपनी दो माओं को संभालता है, वैसे ही ये दोनों को। हे छोटा, आगे बढ़ जा उनकी तरफ जो तुझे बुला रहे हैं। फिर भगवानों को यहाँ ले आ, हे ताकतवाले।
Inside Sukta 1
How it unfolds
- Where it opens
Agni arises vast and upright before the Dawns, bursting from darkness into light and filling all abodes.
- Development
Agni is nourished by ‘mothers’ bearing food; he grows by inner substance and responds by assuming ever-new forms, becoming the Hotṛ among human clans.
- Climax
Agni is praised as the one who spans Heaven and Earth like a son extending his two mothers, then is urged to go forth and fetch the gods.
- Where it settles
The hymn settles into the practical aim of worship: Agni’s forward motion toward the worshippers and his successful conveyance of the gods to the sacrifice.
The deity: Agni
- Cosmic functionMediator between worlds: he kindles order through light, conveys offerings to the gods, and links Heaven and Earth as the sacrificial messenger (dūta) and priest (hotṛ).
- Inner significanceThe awakened will and clarifying intelligence: the inner flame that transforms raw impulses into insight, devotion, and right action, repeatedly taking ‘new forms’ as consciousness matures.
The seer
- Mādhucchandas (traditional assignment; manuscript/Anukramaṇī-dependent for RV 10.1)Āṅgirasa (Angiras-related line; traditional association) · Remembered as an early seer linked with foundational Agni and dawn-oriented imagery, emphasizing Agni as the first awakener and priestly mediator.
Famous verses
nirjaganvān tamaso jyotiṣāgāt
punaḥ anyarūpā asi tvaṃ
vaha sahasyeha devān
Attributes of the deity
- Hotṛ (invoking priest) within human clans
- Light-bringer emerging from darkness
- Many-formed, ever-renewed presence
- Messenger who brings the gods to the rite
- Cosmic extender/linker of Heaven and Earth
- Beautiful-limbed, radiant, mighty (sahasya)
Also by this seer
- Agni-centered hymnic style typical of early Āṅgirasa traditions (general attribution theme rather than a single fixed corpus for RV 10.1)
- Associated in later tradition with inaugurating/priming invocations where Agni is set at the front of the rite
The rite, step by step
- Kindle or rekindle the sacred fire and seat Agni as Hotṛ.
- Recite the opening praise of Agni’s rising/light (establishing auspicious beginning).
- Offer nourishing oblations that ‘increase’ Agni (food/fuel imagery).
- Invite Agni to take ever-new forms through the rite (flame’s responsive presence).
- Request Agni to go to the desiring worshippers and bring the gods to the altar.
- Conclude with a direct call for divine arrival and successful mediation.
Offerings
- Ghṛta (clarified butter) oblations
- Samidh (fuel sticks)
- Grain/food offerings (anna imagery)
- Optional soma-related offerings when used in soma context
Frequently Asked Questions
It presents Agni as the first light that breaks out of darkness, then as the priestly fire who is nourished by offerings and who brings the gods to the ritual.
Because the fire changes with each offering and kindling—flaring, settling, and rising again—symbolizing a living presence that responds to worship and renews its power.
It fits well at the start of a fire ceremony: kindling Agni, offering ghee or fuel, and asking him to act as Hotṛ and messenger to invite the gods to the altar.
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