Sukta 52
Sukta 10.52
Agni/Hotṛ persona (self-reflective hymn on becoming Hotṛ)
Trishtubh (probable; requires metrical verification)
This short hymn is a self-reflective Hotṛ-initiation narrative in which Agni (as the priestly voice) asks the Viśve Devāḥ to instruct him in the correct ritual path, his due share, and the right way to convey the oblation. The Gods then “establish” him as havyavāha (oblation-carrier) who can traverse difficulties and properly shape the sacrifice with ordered measures, culminating in his enthronement as Hotṛ on the strewn barhis.
In this hymn
Addressed to
Mantras
Mantra 1
विश्वे देवाः शास्तन मा यथेह होता वृतो मनवै यन्निषद्य । प्र मे ब्रूत भागधेयं यथा वो येन पथा हव्यमा वो वहानि ॥
सारे देवता मुझे सिखा दो। मैं यहाँ बैठा हूँ, लोगों के लिए पूजा करने के लिए चुना गया हूँ। मुझे बताओ मेरी हिस्सेदारी क्या है। और वो रास्ता क्या है जिससे मैं तुम्हारी भेंट तुम तक पहुँचा सकुन।
Mantra 2
अहं होता न्यसीदं यजीयान्विश्वे देवा मरुतो मा जुनन्ति । अहरहरश्विनाध्वर्यवं वां ब्रह्मा समिद्भवति साहुतिर्वाम् ॥
मैं पूजा करने वाला यहाँ बैठ गया हूँ। सारे देवता और मरुत मुझे आगे बढ़ा रहे हैं। रोज़-रोज़ अश्विनी देवता, तुम्हारे लिए यह काम अग्नि बन जाता है। यह अग्नि तुम्हारी असली भेंट बन जाती है।
Mantra 3
अयं यो होता किरु स यमस्य कमप्यूहे यत्समञ्जन्ति देवाः । अहरहर्जायते मासिमास्यथा देवा दधिरे हव्यवाहम् ॥
यह पूजा करने वाला कौन है? मैं सोचता हूँ यम की बात। देवता उसको तैयार करते हैं। वो रोज़ पैदा होता है, महीने-महीने भी। देवता ने उसे भेंट पहुँचाने वाला बनाया है।
Mantra 4
मां देवा दधिरे हव्यवाहमपम्लुक्तं बहु कृच्छ्रा चरन्तम् । अग्निर्विद्वान्यज्ञं नः कल्पयाति पञ्चयामं त्रिवृतं सप्ततन्तुम् ॥
देवता ने मुझे भेंट पहुँचाने वाला बनाया। मैं बहुत मुश्किलों से गुज़रा, पर रुका नहीं। अग्नि जो सब जानता है, वो हमारे लिए यज्ञ बनाता है। पाँच तरह का, तीन गुना बुना हुआ, सात धागों से जुड़ा हुआ।
Mantra 5
आ वो यक्ष्यमृतत्वं सुवीरं यथा वो देवा वरिवः कराणि । आ बाह्वोर्वज्रमिन्द्रस्य धेयामथेमा विश्वाः पृतना जयाति ॥
मैं तुम्हारे लिए यज्ञ करुंगा अमर होने के लिए और ताकत के लिए। देवता, मैं तुम्हारे लिए जगह बनाउंगा। मैं अपनी बाहों में इंद्र की वज्र शक्ति रखूंगा। फिर सारी लड़ाइयाँ जीत जाऊंगा।
Mantra 6
त्रीणि शता त्री सहस्राण्यग्निं त्रिंशच्च देवा नव चासपर्यन् । औक्षन्घृतैरस्तृणन्बर्हिरस्मा आदिद्धोतारं न्यसादयन्त ॥
देवा लोगों ने अग्नि की पूजा की। तीन सौ, तीन हज़ार, और एक-कर के पैंतीस बार उसे बुलाया। उसको घी से नहलाया और उसके लिए बैठने की जगह साफ की। फिर उसे पुजारी बना के बैठा दिया। यह अग्नि अब यज्ञ का मेन काम करेगा।
Inside Sukta 52
How it unfolds
- Where it opens
A direct petition to the All-Gods for instruction in how to sit as the chosen Hotṛ and to know the correct sacrificial path and share.
- Development
The hymn shifts from request to authorization: the Gods appoint Agni as the unwavering oblation-carrier who moves through hardships, and Agni’s knowledge is presented as the power that ‘fashions’ the rite.
- Climax
The sacrifice is revealed as a precisely ordered construction—fivefold in movement, triple-woven, seven-threaded—signaling a perfected ritual/intelligence-structure.
- Where it settles
The Gods complete the installation: anointing with ghṛta, spreading the barhis, and seating the Hotṛ, establishing Agni as the operative priest-flame.
The deity: Viśve Devāḥ, with Agni as implied ritual agent
- Cosmic functionThey uphold ṛta through coordinated divine governance, while Agni operationalizes that order by transmitting offerings between human and divine realms and by structuring the rite.
- Inner significanceThe ‘All-Gods’ symbolize the integrated powers of consciousness that must agree for a work to be effective; Agni represents the awakened will/illumining intelligence that can carry intention (havis) along the right inner path.
The seer
- Agni (Hotṛ-persona)A rare first-person, self-referential hymn where Agni speaks as the ritual priest, requesting instruction and being installed as Hotṛ—highlighting the theology of Agni as both deity and officiant.
Famous verses
bhāgadheyaṃ… yena pathā havyam ā vo vahāni
pañcayāmaṃ trivṛtaṃ saptatantum
त्रीणि शता त्री सहस्राण्यग्निं त्रिंशच्च देवा नव चासपर्यन् । औक्षन्घृतैरस्तृणन्बर्हिरस्मा आदिद्धोतारं न्यसादयन्त ॥Attributes of the deity
- Collective divine authority (assembly of powers)
- Instructors and establishers of the Hotṛ
- Guardians of correct ritual ‘path’ (panthā)
- Agni as havyavāha (carrier/messenger)
- Yajña as ordered, measured, and woven structure
Also by this seer
- Numerous Rigvedic hymns are voiced to/through Agni across many mandalas, especially as the archetypal Hotṛ and havyavāha (e.g., Agni hymns throughout RV 1–10).
- Agni’s priestly paradigms (Hotṛ, Purohita, messenger) form a recurring doctrinal and ritual template across the Saṃhitā.
The rite, step by step
- Invocation of the Viśve Devāḥ as the governing divine assembly.
- Hotṛ/Agni requests instruction: the right ‘path’ for offering and the priest’s proper share (bhāgadheya).
- Affirmation of Agni’s appointment as havyavāha who endures obstacles and preserves correctness.
- Formulation of the yajña as a structured work (fivefold movement, triple form, seven-thread continuity).
- Anointing/enkindling imagery: ghṛta as luminous clarification; preparation of the barhis seat.
- Enthronement of the Hotṛ: establishing Agni firmly to conduct the rite.
Offerings
- Ghṛta (clarified butter)
- Havis/oblations (general)
- Barhis (sacred grass seat/spread)
Frequently Asked Questions
It is about Agni, speaking like a priest, asking the All-Gods to teach him the correct way to perform the sacrifice and then being established as the Hotṛ who carries offerings to the gods.
Because the hymn treats the sacrifice as something governed by the whole divine order; the “All-Gods” represent the complete set of powers that authorize and perfect the rite, with Agni acting as their ritual agent.
It describes the yajña as an ordered structure with multiple coordinated layers and continuities—ritual measures on the surface, and a deeper idea that the sacrifice must be properly arranged to work effectively.
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