
Sukta 1.74
Gopavana Ātreya (traditional for RV 1.74)
Agni
Gāyatrī (probable; short 3-pāda structure typical of gāyatrī in this hymn style)
この讃歌は、常に近くに在す祭儀の司祭アグニへの接近の祈りであり、歌い手たちの声を「遠くから」も、またこの祭式の場においても聞き届けるよう願う。詩はアグニを、よく招かれる者、神性ある者、力強き者、バルヒス(祭草の座)によく坐す者などの称号で讃え、供物を捧げる礼拝者と諸神のために、輝く英雄の力と繁栄を顕現させる者として描く。
Mantra 1
उपप्रयन्तो अध्वरं मन्त्रं वोचेमाग्नये । आरे अस्मे च शृण्वते ॥
われらが祭儀(adhvara)へと進みゆくとき、アグニに向けてこの真言(mantra)を唱えよう。彼が遠くからも、またここ近くにおいても、われらに耳を傾けますように。
Mantra 2
यः स्नीहितीषु पूर्व्यः संजग्मानासु कृष्टिषु । अरक्षद्दाशुषे गयम् ॥
彼は古より、諸民の緊密な集い、諸族の会合のただ中で、施与する者の生命力(gáya)を守護した。願わくはそのアグニが、供献によってわれらの得たものを守り給え。
Mantra 3
उत ब्रुवन्तु जन्तव उदग्निर्वृत्रहाजनि । धनंजयो रणेरणे ॥
また衆生は宣言せよ――「アグニは起ち現れた、ヴリトラを殺す者」と。彼は戦いごとに豊穣の勝利者、遭遇ごとに征服者である。
Mantra 4
यस्य दूतो असि क्षये वेषि हव्यानि वीतये । दस्मत्कृणोष्यध्वरम् ॥
その家において汝は使者となり、享受のために供物を運ぶ。驚異の力より汝は祭儀を形づくり、求める者の住まいにおいてその儀礼を成就させ、輝かせる。
Mantra 5
तमित्सुहव्यमङ्गिरः सुदेवं सहसो यहो । जना आहुः सुबर्हिषम् ॥
まことに彼を、アンギラスよ、人々は「よく招かれる者」「高貴に輝く神」「力の衝動」と呼び、また「善きバルヒス(barhis)の座をもつ者」と言う。
Mantra 6
आ च वहासि ताँ इह देवाँ उप प्रशस्तये । हव्या सुश्चन्द्र वीतये ॥
汝は彼ら――神々――をここへと招き寄せ、完全なる讃歌のために近づける。麗しく輝く者よ、供物(havya)を喜び受け取らしめんがために。
Mantra 7
न योरुपब्दिरश्व्यः शृण्वे रथस्य कच्चन । यदग्ने यासि दूत्यम् ॥
汝が、アグニ(Agni)よ、使者の務めに赴くとき、汝の馬の音は聞こえず、戦車のきしみもいささかも聞こえぬ。
Mantra 8
त्वोतो वाज्यह्रयोऽभि पूर्वस्मादपरः । प्र दाश्वाँ अग्ने अस्थात् ॥
汝の助けにより、豊饒の力を担う不疲の者は、先なる者を越えて後なる者として進み出た。施与する者よ、アグニ(Agni)は前面に立った。
Mantra 9
उत द्युमत्सुवीर्यं बृहदग्ने विवाससि । देवेभ्यो देव दाशुषे ॥
また、広大なるアグニよ、汝は光輝にして高貴なる英雄の力(vīrya)を顕わす。神よ、供与する者(dāśuṣ)のために——諸神(deva)のためにそれを開き給う。
The singers ‘advance toward the sacrifice’ and voice the mantra to Agni, asking for his attentive hearing near and far (invocation and access).
Agni is praised through functional titles and epithets—well-invoked, divine, mighty, properly seated—highlighting his priestly competence and readiness to receive.
Agni is affirmed as the revealer of radiant, great hero-power (dyumat suvīryam bṛhat), the turning-point where praise becomes requested manifestation.
The hymn closes by linking Agni’s gift to the dāśuṣ (the giver/offerer) and to the devas, completing the circuit of offering, conveyance, and blessing.
āre asme ca śṛṇvate
tam it suhavyam
dyumat suvīryam bṛhat
It invites Agni into the sacrifice and praises him as the priest-fire who listens to the hymn, receives offerings, and brings strength and success to the worshipper.
Agni is both cosmic and immediate: he is present in the ritual fire before the singers, and also the divine power that can respond beyond the visible rite.
“Suhavya” means ‘easy to invoke’—Agni responds readily to proper calling. “Subarhiṣ” means ‘well-seated on the barhis,’ indicating Agni is correctly installed in ritual order and therefore effective.
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