Rig Veda Sukta 140
Mandala 1Sukta 14013 Mantras

Sukta 140

Sukta 1.140

Rishi

Traditionally attributed to Kaṇva lineage for RV 1.140 (verify in anukramaṇī); hymn is Agni-centered

Devata

Agni

Chandas

Jagatī or Triṣṭubh (verify in critical edition)

RV 1.140 ialah sebuah himne kepada Agni yang mengundang api-altar untuk mengambil tempat duduknya dalam “rahim” (yoni) yang telah disiapkan dengan baik, dan untuk bersinar sebagai kereta cahaya yang murni, penghalau kegelapan. Ia menenun citra ritual (penyalaan, pemakaian, persembahan) dengan pembaharuan kosmik, menggambarkan Agni sebagai sang mengetahui yang menghimpun kekuatan, memperbaharui rupa-rupa, serta menghubungkan Ibu Bapa ilahi (Langit dan Bumi) dengan Sungai-sungai yang mengalir untuk membangunkan himne dan menjamin pemeliharaan serta anugerah.

Recitation with translationRig Veda 1.140

Mantras

Mantra 1

वेदिषदे प्रियधामाय सुद्युते धासिमिव प्र भरा योनिमग्नये । वस्त्रेणेव वासया मन्मना शुचिं ज्योतीरथं शुक्रवर्णं तमोहनम् ॥

Wahai Agni yang bersemayam di atas vedi (altar), demi kediaman yang tercinta dan demi sinar yang terang, bawalah ke hadapan—seperti bahagian persembahan yang kaya—yoni (rahim-tempat) bagi Agni. Selubungilah yang suci dengan ilham minda; kereta cahaya, berwarna putih gemilang, pemusnah kegelapan.

Mantra 2

अभि द्विजन्मा त्रिवृदन्नमृज्यते संवत्सरे वावृधे जग्धमी पुनः । अन्यस्यासा जिह्वया जेन्यो वृषा न्यन्येन वनिनो मृष्ट वारणः ॥

Yang dua-kali-lahir (Agni) diperah dan disusun bagi makanan tiga-lapis; sepanjang tahun ia tumbuh kembali sesudah yang telah dimakan. Dengan satu mulut dan lidah, Sang Banteng penakluk mengecap; dengan yang lain ia menyucikan para pencari—gajah kekuatan yang dimurnikan.

Mantra 3

कृष्णप्रुतौ वेविजे अस्य सक्षिता उभा तरेते अभि मातरा शिशुम् । प्राचाजिह्वं ध्वसयन्तं तृषुच्युतमा साच्यं कुपयं वर्धनं पितुः ॥

Dalam limpahan-limpahan gelap, dua ibu-tempat-tinggalnya menggigil; kedua-duanya mengandung dan mendukung si anak. Dengan lidah terjulur ke hadapan ia menghalau dan mencerai-beraikan, meluncur menembusi dahaga-dahaga; ia datang ke sisi kanan—sebagai pertumbuhan yang membesar milik Sang Bapa.

Mantra 4

मुमुक्ष्वो मनवे मानवस्यते रघुद्रुवः कृष्णसीतास ऊ जुवः । असमना अजिरासो रघुष्यदो वातजूता उप युज्यन्त आशवः ॥

Lepaskanlah untuk Manu—untuk insan yang bercita: teguh dalam kepantasan, berpelana gelap, penuh pecutan. Tanpa terhalang, bergerak laju, meluncur tangkas, didorong angin—yang pantas itu memasang kuknya dekat; daya-daya sedia untuk perjalanan.

Mantra 5

आदस्य ते ध्वसयन्तो वृथेरते कृष्णमभ्वं महि वर्पः करिक्रतः । यत्सीं महीमवनिं प्राभि मर्मृशदभिश्वसन्त्स्तनयन्नेति नानदत् ॥

Kemudian para penyebarnya meluru tanpa halangan; rupanya yang luas menjalankan kerjanya dalam keluasan hitam yang maha. Apabila ia menyentuh dan menekan maju pada landasan bumi yang agung, tercungap bernafas, menggelegar ketika bergerak, ia mengaum lantang.

Mantra 6

भूषन्न योऽधि बभ्रूषु नम्नते वृषेव पत्नीरभ्येति रोरुवत् । ओजायमानस्तन्वश्च शुम्भते भीमो न शृङ्गा दविधाव दुर्गृभिः ॥

Dengan berhias, ia menunduk pada rupa-rupa yang keperangan; laksana lembu jantan ia mendekati para isteri sambil mengaum. Bertambah dalam kekuatan, ia memperindah tubuh-tubuhnya; menggerunkan, bagaikan tanduk, ia meluru dengan genggaman yang keras.

Mantra 7

स संस्तिरो विष्टिरः सं गृभायति जानन्नेव जानतीर्नित्य आ शये । पुनर्वर्धन्ते अपि यन्ति देव्यमन्यद्वर्पः पित्रोः कृण्वते सचा ॥

Ia, terbentang teguh dan meluas, menghimpunkan mereka; mengetahui, ia berbaring dengan yang mengetahui, sentiasa. Mereka tumbuh kembali, mereka kembali menuju yang ilahi; bersama-sama mereka membentuk rupa lain bagi dua Ibu Bapa.

Mantra 8

तमग्रुवः केशिनीः सं हि रेभिर ऊर्ध्वास्तस्थुर्मम्रुषीः प्रायवे पुनः । तासां जरां प्रमुञ्चन्नेति नानददसुं परं जनयञ्जीवमस्तृतम् ॥

Mereka—yang bercahaya, berambut panjang, kekuatan-kekuatan Cahaya—berkumpul dengan daya-daya nyanyiannya, berdiri tegak; meski telah jatuh ke dalam keletihan, mereka mara lagi menuju kedatangan Hidup. Menanggalkan batas ketuaan mereka, ia melangkah maju dengan seruan kemenangan, melahirkan Nafas Tertinggi (Asu) yang hidup dan tidak tercedera.

Mantra 9

अधीवासं परि मातू रिहन्नह तुविग्रेभिः सत्वभिर्याति वि ज्रयः । वयो दधत्पद्वते रेरिहत्सदानु श्येनी सचते वर्तनीरह ॥

Ia bergerak, menjilat sekeliling jubah pelindung Sang Ibu, didorong oleh genggaman yang perkasa dan gerak-daya yang kuat; yang pantas itu meluncur dalam laluan yang makin melebar. Ia mengenakan sayap bagi si penerbang; sentiasa menjilat ke atas, kuasa-rajawali mengikuti jalan-jalan (vartani) itu.

Mantra 10

अस्माकमग्ने मघवत्सु दीदिह्यध श्वसीवान्वृषभो दमूनाः । अवास्या शिशुमतीरदीदेर्वर्मेव युत्सु परिजर्भुराणः ॥

Bersinarlah untuk kami, wahai Agni, di tengah para pemilik kelimpahan; kemudian, dengan nafas yang gagah, wahai banteng rumah, maraklah menyala. Nyalakan di bawah tenaga-tenaga yang mengandung anak; seperti perisai dalam pertempuran engkau melingkungi dan melindungi, menekan maju dari segala sisi.

Mantra 11

इदमग्ने सुधितं दुर्धितादधि प्रियादु चिन्मन्मनः प्रेयो अस्तु ते । यत्ते शुक्रं तन्वो रोचते शुचि तेनास्मभ्यं वनसे रत्नमा त्वम् ॥

Ini, wahai Agni, yang tersusun baik bangkit melampaui yang tersusun buruk; bahkan daripada yang tercinta pun, semoga ada bagimu kesukaan budi yang lebih tercinta. Kerana sinar suci nan terang yang memancar dari tubuhmu—dengan itu engkau memenangi untuk kami harta, engkau sendiri membawanya mendekat.

Mantra 12

रथाय नावमुत नो गृहाय नित्यारित्रां पद्वतीं रास्यग्ने । अस्माकं वीराँ उत नो मघोनो जनाँश्च या पारयाच्छर्म या च ॥

Untuk perjalanan kami dan untuk penyeberangan kami, dan juga untuk rumah kami, kurniakanlah kepada kami, wahai Agni, bahtera bersayap yang dayungnya sentiasa ada. Seberangkanlah para wira kami dan para pembawa kelimpahan kami, dan juga kaum kami—dengan apa jua kuasa pelindung yang dapat membawa kami melampaui.

Mantra 13

अभी नो अग्न उक्थमिज्जुगुर्या द्यावाक्षामा सिन्धवश्च स्वगूर्ताः । गव्यं यव्यं यन्तो दीर्घाहेषं वरमरुण्यो वरन्त ॥

Wahai Agni, semoga Langit-dan-Bumi serta Sungai-sungai, yang dipandu dengan baik, membangkitkan madah kami dengan sepenuh daya. Dengan membawa cahaya-sapi dan rezeki-jelai, mereka memilih kesukaan anugerah yang menjangkau jauh; kuasa-kuasa kemerah-merahan juga memilihnya.

Inside Sukta 140

How it unfolds

  1. Where it opens

    Agni is invited to his altar-seat and established in a prepared yoni, envisioned as a radiant, pure power clothed by inspired thought (1.140.1).

  2. Development

    The hymn expands from ritual setup to Agni’s wider activity: he orders and gathers forces, abides with the knowing powers, and enables renewal—ritual action mirroring cosmic regeneration (cf. 1.140.7).

  3. Climax

    Agni appears as the central intelligence that makes ‘another form’ of the two Parents—linking Heaven and Earth through recurring growth and return to the divine, highlighting cyclical renewal and creative ordering.

  4. Where it settles

    The close calls on Heaven–Earth and the Rivers to fully awaken the hymn and to bring cattle and barley nourishment, culminating in a prayer for enduring delight and chosen boons under Agni’s guidance (1.140.13).

The deity: Agni

  • In the VedaAgni is the altar-dweller (vediṣad), the bright and pure flame who is kindled and ‘clothed’ by inspired thought, moving as a chariot of light and destroying darkness. He is addressed as an intelligent, ever-present knower who gathers and orders powers, and whose presence makes the rite effective and radiant.
  • Cosmic functionMediator between humans and gods; carrier of offerings; awakener of hymns; organizer of cosmic and ritual order by linking Heaven–Earth and the waters/rivers with the sacrificial fire.
  • Inner significanceThe awakened will and luminous intelligence that digests experience, purifies intention, and converts aspiration into effective offering—dispelling inner tamas (inertia/confusion) and establishing clarity and right action.

The seer

  • Kaṇva (Kaṇva lineage; traditional attribution for RV 1.140)Kaṇva gotra / Kaṇva family (Kaṇvas) · The Kaṇvas are among the major Ṛgvedic poet-families, renowned for refined Agni and Indra praise, strong sacrificial theology, and vivid ritual-cosmic symbolism centered on the fire as mediator.

Famous verses

jyotīrathaṃ … tamohanam
Verse 1.140.1Sets the hymn’s core ritual image: Agni seated on the vedi, established in the yoni, ‘clothed’ by inspired thought as a chariot of light that destroys darkness—programmatic for the whole sukta.Read verse 1.140.1 →
स संस्तिरो विष्टिरः सं गृभायति जानन्नेव जानतीर्नित्य आ शये । पुनर्वर्धन्ते अपि यन्ति देव्यमन्यद्वर्पः पित्रोः कृण्वते सचा ॥
Verse 1.140.7Expresses Agni’s hidden-cosmic function: the knower who gathers and orders powers, enabling renewal and the refashioning of the ‘two Parents’ (Heaven–Earth), linking ritual with cosmology.Read verse 1.140.7 →
dyāvākṣāmā sindhavaś ca
Verse 1.140.13Concluding invocation that broadens the rite to cosmic allies (Heaven–Earth, Rivers) to energize the hymn and secure tangible prosperity (cattle, barley) and lasting iṣ (refreshment/boon).Read verse 1.140.13 →

Attributes of the deity

  • Vediṣad (seated on the altar)
  • Śuci (pure)
  • Sudyut (bright-shining)
  • Jyotīratha (chariot of light)
  • Tamohan (slayer of darkness)
  • Jñātṛ (knower)
  • Hotṛ/dūta (priest-messenger)
  • Yoni-placed (established in the womb/seat of the rite)

Also by this seer

  • Large portions of Maṇḍala 1 (Kaṇva collection, including many Agni/Indra hymns)
  • Numerous hymns in Maṇḍala 8 traditionally associated with the Kaṇvas
  • Development of key sacrificial idioms: Agni as yoni (womb/seat), dūta (messenger), and tamohan (slayer of darkness)

The rite, step by step

  • Prepare the vedi (altar/seat) and define Agni’s yoni (fire-place) as the stable ‘womb’ for the flame.
  • Kindle Agni with aranis or maintained embers; invite him to ‘sit’ (vediṣad) and shine forth (sudyut).
  • Recite the hymn while arranging fuel and clarifying the rite with manmanā (inspired thought), ‘clothing’ Agni with intention and praise.
  • Make oblations as Agni is praised as tamohan (darkness-slayer) and as the knower who gathers and renews powers.
  • Conclude by invoking Dyāvā-Pṛthivī (Heaven–Earth) and the Sindhus (Rivers) as supportive cosmic witnesses to awaken the uktha (hymn) and grant nourishment/boons.
  • Offer final libations and a closing salutation, seeking lasting iṣ (refreshment) and prosperity (cattle, grain).

Offerings

  • Ghṛta (ghee/clarified butter)
  • Samidh (fuel sticks)
  • Optionally puroḍāśa (cakes) or grain offerings (yava/barley) in ancillary rites
  • Water libations and customary oblations accompanying uktha recitation

Frequently Asked Questions

It establishes Agni in the altar-seat as a pure, radiant power that dispels darkness and makes the sacrifice effective, while also showing Agni as a cosmic intelligence that renews life and order.

Because the altar and fire-pan are treated as the stable ‘birthplace’ where Agni is generated and sustained; ritually, placing Agni in the yoni means properly founding the rite so offerings can reach the gods.

They act as cosmic supports and witnesses: Heaven–Earth provide the great framework of order, and the Rivers symbolize flowing vitality and purification—together they ‘awaken’ the hymn and help bring nourishment and boons.

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