Sukta 76
Sukta 1.76
Gautama (Gautama Rahūgaṇa tradition for RV 1.76–1.77; family hymn context: Gautamas)
Agni (as Hotṛ, inner divine Will and priest of the sacrifice)
Triṣṭubh (11-syllable pādas; standard for many Agni hymns in this section)
ບົດສະຫຼອງສັ້ນໆນີ້ຂອງຄົນເຮັດຂອງເຜົ່າເກົາຕາມະ ສັງເດັດຕາຍຕໍ່ອັກນີໃນຖານະປູຊາຜູ້ເປັນຈິງແລະປູຊາພາຍໃນ, ຖາມວ່າທ່າທາງຈິດໃຈແລະຄວາມເຂົ້າໃຈທີ່ດີໃດຈະເຂົ້າຫາພຣະອົງໄດ້ດີທີ່ສຸດ. ມັນອະທິຖານຂໍພະລັງປ້ອງກັນແລະຊຳລະຂອງອັກນີເພື່ອເຜົາພາຍແຮງຊົ່ວຮ້າຍ ແລະ ເພື່ອດຳເນີນພິທີການໂດຍນຳຕົວເຈົ້າໂສມະ ໄປຫາບູຊາ. ບົດສະຫຼອງປິດທ້າຍດ້ວຍການລະນຶກເຖິງຄວາມເປັນນາຍຮູ້ບູຮານຂອງອັກນີ ແລະ ວອນຂໍໃຫ້ພຣະອົງບູຊາໃນມື້ນີ້ດ້ວຍ "ບ່ວງຍິນດີ", ຄື ຄວາມຕັ້ງໃຈທີ່ເຕັມໃຈແລະຍິນດີ.
Mantras
Mantra 1
का त उपेतिर्मनसो वराय भुवदग्ने शंतमा का मनीषा । को वा यज्ञैः परि दक्षं त आप केन वा ते मनसा दाशेम ॥
ການນໍາພາຂອງຈິດໃຈໃດຈະເປັນສິ່ງທີ່ນໍາມາເຊິ່ງຄວາມສະຫງົບສຸກ ແລະຄວາມປະເສດສູງສົ່ງສຸດໃຫ້ເຈົ້າ ໂຜ່ອັນຄີ ຄວາມເຂົ້າໃຈອັນມີຄວາມຄິດສ້າງສັນຊັດແມ່ນຫຍັງ ໃຜໄດ້ຄອບຄຸມ ແລະບັນລຸພະລັງຂອງເຈົ້າດ້ວຍການຖວາຍບູຊາ ດ້ວຍຄວາມຕັ້ງໃຈໃດຂອງຈິດໃຈ ພວກເຮົາຈະມອບຕົວເອງໃຫ້ເຈົ້າຢ່າງແທ້ຈິງ?
Mantra 2
एह्यग्न इह होता नि षीदादब्धः सु पुरएता भवा नः । अवतां त्वा रोदसी विश्वमिन्वे यजा महे सौमनसाय देवान् ॥
ມານີ້ເດີ ພະອັກນີ, ນັ່ງລົງນີ້ເປັນປະໂຫຍກຜູ້ບໍ່ສາມາດລະເມີດໄດ້. ເປັນຜູ້ນໍາທີ່ດີໃຫ້ພວກເຮົາ, ຜູ້ທີ່ຍ່າງໄປຂ້າງໜ້າ. ຂໍໃຫ້ສະຫວັນແລະແຜ່ນດິນ, ຄູ່ຜູ້ກະຕຸ້ນທຸກສິ່ງ, ຊຸດເຊັນເຈົ້າ. ບູຊາພະເຈົ້າເພື່ອຄວາມສະຫງົບສຸກຂອງຈິດວິນຍານຂອງພວກເຮົາ.
Mantra 3
प्र सु विश्वान्रक्षसो धक्ष्यग्ने भवा यज्ञानामभिशस्तिपावा । अथा वह सोमपतिं हरिभ्यामातिथ्यमस्मै चकृमा सुदाव्ने ॥
ເຜົາຜານໄປເດີ ພະອັກນີ, ທຸກກຳລັງແຫ່ງຄວາມມືດ; ເປັນຜູ້ຊຳລະທີ່ປົກປ້ອງການບູຊາຂອງພວກເຮົາຈາກການທຳຮ້າຍ. ຈົ່ງນຳພະຜູ້ເປັນເຈົ້າແຫ່ງໂຊມາພ້ອມມ້າສີທານ; ສຳລັບພະອົງ, ຜູ້ປະທານຢ່າງກ້ວາງ, ພວກເຮົາໄດ້ກະກຽມການຕ້ອນຮັບຂອງການຖວາຍ.
Mantra 4
प्रजावता वचसा वह्निरासा च हुवे नि च सत्सीह देवैः । वेषि होत्रमुत पोत्रं यजत्र बोधि प्रयन्तर्जनितर्वसूनाम् ॥
ດ້ວຍຄຳເຕັມໄປດ້ວຍພະລັງສ້າງສັນ, ຂ້າພະເຈົ້າເອີ້ນເຈົ້າ, ຜູ້ຖືໄຟ; ຈົ່ງມາແລະນັ່ງນີ້ພ້ອມພະເຈົ້າ. ເຈົ້າຖືຕຳແໜ່ງການອົມວອນແລະການຊຳລະ; ຈົ່ງຕື່ນເປັນຜູ້ຍ່າງໄປຂ້າງໜ້າ, ຜູ້ສ້າງຄວາມຮັ່ງມີແຫ່ງການມີຢູ່.
Mantra 5
यथा विप्रस्य मनुषो हविर्भिर्देवाँ अयजः कविभिः कविः सन् । एवा होतः सत्यतर त्वमद्याग्ने मन्द्रया जुह्वा यजस्व ॥
ດັ່ງເຈົ້າເຄີຍ, ເປັນນັກປາດຊາດໃນບັນດານັກປາດຊາດ, ໄດ້ບູຊາພະເຈົ້າເພື່ອມະນຸດຜູ້ມີປັນຍາພ້ອມການຖວາຍ, ດັ່ງນັ້ນຕອນນີ້, ພະປະໂຫຍກຜູ້ສັກສິທິທີ່ສຸດ, ພະອັກນີ, ຈົ່ງບູຊາມື້ນີ້ດ້ວຍບາດຖອກທີ່ເຕັມໄປດ້ວຍຄວາມປິຕິຍິນດີ.
Inside Sukta 76
How it unfolds
- Where it opens
A searching question: what inner approach of mind and what inspired insight best reaches Agni and truly offers oneself to him.
- Development
Agni is asked to make the sacrifice safe and effective—purifying and defending it by consuming hostile forces.
- Climax
Agni’s priestly mastery is asserted: he burns rakṣas and then brings the Soma-lord (with tawny steeds) to the prepared hospitality of the offering.
- Where it settles
The hymn ends by recalling Agni’s ancient seerhood and commanding him, as the most true Hotṛ, to perform the sacrifice now with joyful will (mandrā juhvā).
The deity: Agni
- In the VedaAgni is the bright, ever-young fire and the Hotṛ who speaks for humans to the Gods; he is kindled in the rite, praised as kavi (seer) and satya-tara (most true), and asked to purify the sacrifice by burning away rakṣas and hostile powers.
- Cosmic functionMediator between earth and heaven: he carries offerings to the deities, opens the path for divine arrival, and maintains ṛta (right order) through purification and protection of the yajña.
- Inner significanceThe awakened will and discerning flame of aspiration within the practitioner—clarifying intention, rejecting inner darkness, and enabling a true offering of thought, speech, and action.
The seer
- Gautama (Gautama Rahūgaṇa tradition)Gautama gotra (Gautamas of Mandala 1) · A leading early ṛṣi-family of the Rigveda, noted for lucid Agni-invocations that emphasize right intention (manas, manīṣā) and the priestly function of Agni as Hotṛ.
Famous verses
का त उपेतिर्मनसो वराय भुवदग्ने शंतमा का मनीषा । को वा यज्ञैः परि दक्षं त आप केन वा ते मनसा दाशेम ॥pra su viśvān rakṣaso dhakṣi
mandrayā juhvā
Attributes of the deity
- Hotṛ (chief priest of the sacrifice)
- Kavi (seer-wisdom)
- Purifier and protector of yajña
- Burner of rakṣas/negativity
- Messenger who brings the Gods (including the Soma-lord)
- Satyatara (most true, reliable)
Also by this seer
- Rig Veda 1.74–1.84 (Gautama family hymns, including the closely linked RV 1.77)
- Later Vedic memory associates the Gautama line with foundational Brahmanical transmission and priestly lore (śrauta orientation), though the Rigvedic attribution is specifically to the Gautamas.
The rite, step by step
- Kindle and seat Agni; begin praise that aligns mind (manas) and inspired insight (manīṣā) with the rite.
- Request Agni to accept the offering and reveal the right approach—making the sacrificer’s intention ‘peace-giving’ and effective.
- Invoke Agni’s protective function: burn rakṣas and repel hostile assault against the yajña.
- Ask Agni to conduct the rite by bringing the Soma-lord with his steeds to the prepared hospitality (ātithya).
- Conclude with a reaffirmation of Agni as the most-true Hotṛ, urging him to sacrifice ‘today’ with a glad, willing ladle (mandrā juhvā).
Offerings
- Ghee (ājya) into the fire
- Havis (oblations/food-offerings)
- Soma libation context (invitation of the Soma-lord; offering prepared as ātithya)
Frequently Asked Questions
It teaches that the sacrifice succeeds through the right inner intention and insight, while Agni as Hotṛ purifies the rite, protects it from hostile forces, and brings the Gods to the offering.
Because the Vedic yajña is not only an outer ritual; it also requires a truthful, well-directed inner state. The hymn seeks the most peace-giving and effective way to align the mind with Agni.
In many Rigvedic contexts, the Soma-lord with tawny horses points to Indra, invited to drink Soma. Here Agni is asked to bring that deity as the honored guest of the offering.
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