Rig Veda 8.75.1: Mandala 8, Sukta 75, Mantra 1
Sukta 8.75
- Devata
- Agni
- Chandas
- Likely Anuṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
युक्ष्वा हि देवहूतमाँ अश्वाँ अग्ने रथीरिव । नि होता पूर्व्यः सदः ॥
yukṣvā́ hí deva-hūtámāṃ aśvā́ṃ agne rathī́riva | ní hotā́ pū́rvyaḥ sadaḥ ||
Pasangkanlah—kerana engkaulah yang paling utama diseru para dewa—kuda-kudamu, wahai Agni, seperti sais yang mahir; duduklah sebagai Hotṛ purba di dalam sadah, tempat duduk persembahan kami.
Word by Word
- युक्ष्व
- yoke (you)!Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, एकवचनम्; परस्मैपदम्Role (क्रिया)Root युज् (योजने)
- हि
- indeed, forIndeclinableनिपातः (अव्ययम्)Role (सम्बन्ध/हेतु-प्रदर्शकः)Root हि (निपात)
- देवहूतमान्
- most-invoked by the godsAdjectiveपुंलिङ्गः, द्वितीया, बहुवचनम् (अश्वान् इति विशेषयति)Role KarmaRoot देवहूतम (प्रातिपदिकम्; देव + हूत + तम)
- अश्वान्
- horsesNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot अश्व (प्रातिपदिकम्)
- अग्ने
- O AgniNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role (सम्बोधन)Root अग्नि (प्रातिपदिकम्)
- रथीः
- a charioteerNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot रथिन्/रथी (प्रातिपदिकम्)
- इव
- like, asIndeclinableअव्ययम्Role (उपमान)Root इव (उपमानार्थक-अव्ययम्)
- नि
- down; into positionIndeclinableउपसर्गः/अव्ययम् (अवस्थान/अवरोह-अर्थे)Role (क्रियाविशेषणम्)Root नि (उपसर्ग/अव्ययम्)
- होता
- the Hotṛ-priest (invoker)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot होतृ (प्रातिपदिकम्)
- पूर्व्यः
- ancient, primevalAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (होता इति विशेषयति)Role KartāRoot पूर्व्य (प्रातिपदिकम्; पूर्व + य)
- सदः
- the seat/session (ritual assembly)Nounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot सदस् (प्रातिपदिकम्)
Sandhi Notes
- पदच्छेदः: युक्ष्व | हि | देवहूतमान् | अश्वान् | अग्ने | रथीः | इव | नि | होता | पूर्व्यः | सदः । 1) युक्ष्वा → युक्ष्व: लोट्-रूपे ‘युक्ष्व’ इत्येव
- पदान्ते दीर्घ ‘आ’ पाठ-परम्परया/स्वरचिह्न-सम्बन्धेन दृश्यते, अर्थतः न पृथक् पदम्। 2) देवहूतमाँ॒ अश्वाँ॑ → देवहूतमान् अश्वान्: पदान्त ‘-आँ’ (वैदिक-अनुस्वारयुक्त-आ) = ‘-ान्’ (द्वितीया बहुवचन) इति सामान्यीकृतम्। 3) रथीरिव → रथीः इव: विसर्ग-सन्धिः (ः + इ → रि) वैदिके प्रचलितः। 4) नि होता: सन्धि-रहितं (उपसर्ग/अव्यय ‘नि’ क्रियायोगे ‘सदः’ प्रति ‘नि-’ अर्थं बोधयति)।
The meaning
Outer meaning
Agni is asked to yoke his horses like a skilled charioteer and to sit down as the ancient Hotṛ in the seat of the rite.
Inner meaning
Agni, the divine Will, is invoked to harness the aśvāḥ—vital energies and dynamic powers—so they become obedient instruments of the soul’s journey. As rathīḥ (charioteer), Agni governs direction and rhythm of action. ‘Sit as the ancient Hotṛ’ means establish the timeless priest-power within: the discerning will that offers every movement into the higher Fire, turning life into a conscious yajña.
Universal truth
Progress becomes swift and safe when our energies are yoked to an awakened inner Will that knows the true road and presides over self-offering.
Themes
Agni as mediator, ritual-to-psychological interiorization, directed dynamism
The seer
- Other hymns
- Rig Veda 8.75.2, Rig Veda 8.75.3, Rig Veda 8.75.4
Family tradition
Likely Kāṇva milieu stylistically
Significance
The seer emphasizes the practical yoga of the Veda: yoking energies to the divine Will and establishing the inner Hotṛ—an archetype of integral self-offering.
The deity
- Devata
- Agni (Hotṛ)
- Epithets
- devahūtama (best called / best summoner of the gods), hotā (invoking priest), pūrvya (ancient)
- Related deities
- Indra (illumined mind-force), Soma (bliss that crowns the offering), Viśve Devāḥ (powers summoned into the being)
Cosmic role
Mediator between human and divine worlds; carries offerings, calls the gods, establishes the rite.
Inner power
Divine Will and psychic fire that organizes energies, purifies motives, and opens the ascent by right aspiration.
In ritual
Where it is used
Agnihotra / general Agni-invocation at the opening of a rite (broad usage; not uniquely fixed)
यु॒क्ष्वा हि दे॑व॒हूत॑माँ॒ अश्वाँ॑ अग्ने र॒थीरि॑व । नि होता॑ पू॒र्व्यः स॑दः ॥
यु॒क्ष्व । हि । दे॒व॒ऽहूत॑मान् । अश्वा॑न् । अ॒ग्ने॒ । र॒थीःऽइ॑व । नि । होता॑ । पू॒र्व्यः॑ । स॒दः॒ ॥
yukṣva | hi | deva-hūtamān | aśvān | agne | rathīḥ-iva | ni | hotā | pūrvyaḥ | sadaḥ
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4 pādas × ~8 syllables (common Anuṣṭubh cadence)
Compact, directive, mantra-like; good for repeated invocation.
Creates a steady ‘command’ rhythm that supports inner discipline and yoking of scattered energies.
- युक्ष्व (yukṣva)
- Literal: yoke!. Symbolic: discipline and integration of energies; making forces obedient to the soul’s aim
- देवहूतमान् (devahūtamān)
- Literal: most called by the gods / best at calling the gods. Symbolic: the will that naturally attracts higher powers when it is pure and aspiring
- अश्वान् (aśvān)
- Literal: horses. Symbolic: vital energies, dynamic faculties, action-forces
- रथीः इव (rathīḥ iva)
- Literal: like a charioteer. Symbolic: mastery of direction, speed, and control in the life-journey
- होता (hotā)
- Literal: invoking priest. Symbolic: the inner priest: power of consecration, aspiration, and right offering
- पूर्व्यः (pūrvyaḥ)
- Literal: ancient, primeval. Symbolic: timeless divine function in us—Agni as perennial guide
- सदः (sadaḥ)
- Literal: seat; session; sacrificial seat. Symbolic: the inner altar/space of consciousness where offering occurs
Directly applicable to establishing Agni as Hotṛ at the sadas/altar-seat; preparatory invocation in soma and iṣṭi rites.
At commencement to establish Agni as Hotṛ and invite divine powers.
Kindling/enthroning Agni; inviting him to take the seat and lead the offering.
Before meditation or important work: ‘yoke’ the day’s energies to the inner will; sit for 2–3 minutes in stillness after recitation to feel Agni established at the center.
√yuj 'yoke' (PIE *yeug-; cf. Latin iugum, English yoke). deva-hūta: deva + √hū 'called' → invoked. rathī- from ratha 'chariot'. hotṛ from √hu 'to pour/offer/invoke' (specialized priestly term). sad- 'sit' gives sadaḥ 'seat/session' (cf. √sad).
yoking of energies (yuj), primordial priesthood (pūrvya hotā), inner seat of sacrifice (sadas)
Yoking and seating Agni implies placing life-movement under rita—right rhythm and direction.
Truth manifests when the will is pure and the inner priest is established.
Agni as first principle of manifestation—organizer of energies and bringer of gods into the human field.
Integral-psychological Veda (Aurobindo/Kashyap): yajña as inner discipline and transformation.
Fire = awakened will; horses = vital energies; charioteer = governing intelligence of will; seat = stable inner poise for offering.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the charioteer-hotṛ: the god is both the mover (guiding horses/forces) and the priest-mediator who sits in the ritual seat. Innerly, this is the disciplined harnessing of life-forces under the guidance of awakened will.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj is a textbook PIE root (*yeug-). The chariot complex (ratha, aśva) is Indo-Iranian and broader IE poetic heritage. The imperative-driven address is characteristic of archaic Indo-European hymn style.
- What is the relationship between the Rishi and the Devata here?
- The rishi commands with intimacy (yukṣva, ni ... sadaḥ): Agni is treated as an inner function to be installed. The exchange is: we prepare the seat and call; Agni takes the role of mediator and directs the energies toward the rite’s fulfillment.
Gather and yoke energies to the psychic will: feel a steady flame in the heart that takes the ‘seat’ and guides action.
Anāhata (heart/psychic center)
4-4-6 breathing (inhale-hold-exhale) for 6 cycles while repeating the first pāda mentally.
Centered, disciplined readiness; will aligned to aspiration.
Before practice, inwardly ‘yoke’ the restless impulses (aśva) to a single intention. Then invite Agni to ‘sit’—establish a stable witnessing flame and offer distractions into it.
Use authenticated accent marks from a śākha recitation; in absence of marked text, chant in a steady Anuṣṭubh cadence without artificial musicality.
Keep imperatives crisp: yúkṣva (clear ‘kṣv’), then soften into ni hotā… as a settling gesture.
: pronounce yuk-ṣva (kṣ cluster) cleanly, : keep long ā in -mām̐ with nasalization (anunāsika), : nasalized plural ā̃; keep śv crisp, : slight pause between rathīḥ | iva to avoid slurring
Clear, guiding, priestly—firm start, calmer on ‘ni hotā’.
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