Sukta 7
Sukta 3.7
Viśvāmitra Gāthina (traditional for RV 3.7)
Triṣṭubh (probable; confirm in critical edition)
अग्निं स्तौति अयं सूक्तः—स तेजस्वी शक्तिरिव विश्वस्य जनकयोः मध्ये जातः प्रतिष्ठितश्च; द्वे मातरौ द्वौ पितरौ इति ‘विश्वौ जनितरौ’ रूपेण वर्ण्येते। तस्य दीप्ते आधारधाम्नि ‘सप्त वाणीः’ उद्यन्ति प्रविशन्ति च। निशायाः वासः, वृषभबलम्, विस्तीर्णौ जनितरौ इत्यादिभिः गूढैः विश्वरूपैः कल्पनाभिः कविः अग्निं प्रार्थयते—आयुः प्रसारयतु, गायकं स्वधाम्नि सुरक्षितं नयतु, चिरस्थायिनीं समृद्धिं, गोः (रश्मीन्/पशून्) तथा दृढं प्रजां ददातु।
In this hymn
Addressed to
Mantras
Mantra 1
प्र य आरुः शितिपृष्ठस्य धासेरा मातरा विविशुः सप्त वाणीः । परिक्षिता पितरा सं चरेते प्र सर्स्राते दीर्घमायुः प्रयक्षे ॥
प्र य आरुः—सप्त वाणीः—शितिपृष्ठस्य धासेरार् मातरा विविशुः। परिक्षिता पितरा सं चरेते; प्र सर्स्राते दीर्घम् आयुः प्र-यक्षे।
Mantra 2
दिवक्षसो धेनवो वृष्णो अश्वा देवीरा तस्थौ मधुमद्वहन्तीः । ऋतस्य त्वा सदसि क्षेमयन्तं पर्येका चरति वर्तनिं गौः ॥
दिवक्षसो धेनवो वृष्णो अश्वा देवीर् आ तस्थौ मधुमद्वहन्तीः। ऋतस्य त्वा सदसि क्षेमयन्तं पर्येका चरति वर्तनिं गौः।
Mantra 3
आ सीमरोहत्सुयमा भवन्तीः पतिश्चिकित्वान्रयिविद्रयीणाम् । प्र नीलपृष्ठो अतसस्य धासेस्ता अवासयत्पुरुधप्रतीकः ॥
आ सीम् अरोहत् सुयमा भवन्तीः; पतिः चिकित्वान् रयिविद् रयीणाम्। प्र नीलपृष्ठो अतसस्य धासेस् ता अवासयत् पुरुधप्रतीकः।
Mantra 4
महि त्वाष्ट्रमूर्जयन्तीरजुर्यं स्तभूयमानं वहतो वहन्ति । व्यङ्गेभिर्दिद्युतानः सधस्थ एकामिव रोदसी आ विवेश ॥
महि त्वा त्वाष्ट्रमूर्जयन्तीः शक्तयः, अजर्यं स्तभूयमानं वहतो वहन्ति; व्यङ्गेभिर्दिद्युतानः सधस्थं प्रविशसि, एकामिव रोदसी आ विवेश—यथा द्यावापृथिव्यौ एकत्वेन प्रकाशालिङ्गने समाविशेः।
Mantra 5
जानन्ति वृष्णो अरुषस्य शेवमुत ब्रध्नस्य शासने रणन्ति । दिवोरुचः सुरुचो रोचमाना इळा येषां गण्या माहिना गीः ॥
जानन्ति वृष्णोऽरुषस्य शेवं, उत ब्रध्नस्य शासनॆ रणन्ति; दिवो रुचः सुरुचो रोचमानाः स्वप्रभां वर्धयन्ति—येषां माहिम्ना गीर्गण्या भवति, इळा च प्रबोध्यते।
Mantra 6
उतो पितृभ्यां प्रविदानु घोषं महो महद्भ्यामनयन्त शूषम् । उक्षा ह यत्र परि धानमक्तोरनु स्वं धाम जरितुर्ववक्ष ॥
उतो पितृभ्यां प्रविदानु घोषं, महो महद्भ्यामनयन्त शूषम्; उक्षा ह यत्र परि धानमक्तोः, अनु स्वं धाम जरितुर्ववक्ष।
Mantra 7
अध्वर्युभिः पञ्चभिः सप्त विप्राः प्रियं रक्षन्ते निहितं पदं वेः । प्राञ्चो मदन्त्युक्षणो अजुर्या देवा देवानामनु हि व्रता गुः ॥
पञ्चभिरध्वर्युभिः सप्त विप्राः वेः प्रियं निहितं पदं रक्षन्ति। प्राञ्चो मदन्त्यजुर्या उक्षणो देवाः देवानामनु हि व्रता गुः।
Mantra 8
दैव्या होतारा प्रथमा न्यृञ्जे सप्त पृक्षासः स्वधया मदन्ति । ऋतं शंसन्त ऋतमित्त आहुरनु व्रतं व्रतपा दीध्यानाः ॥
दैव्यौ होतारौ प्रथमा न्यृञ्जे; सप्त पृक्षासः स्वधया मदन्ति। ऋतं शंसन्त ऋतमित् त आहुः; अनु व्रतं व्रतपा दीध्यानाः।
Mantra 9
वृषायन्ते महे अत्याय पूर्वीर्वृष्णे चित्राय रश्मयः सुयामाः । देव होतर्मन्द्रतरश्चिकित्वान्महो देवान्रोदसी एह वक्षि ॥
महत्यत्याय पूर्वीः सुयामा रश्मयो वृषायन्ते, वृष्णे चित्राय। देव होतर्मन्द्रतरश्चिकित्वान्, महो देवान्—रोदसी—एह वक्षि।
Mantra 10
पृक्षप्रयजो द्रविणः सुवाचः सुकेतव उषसो रेवदूषुः । उतो चिदग्ने महिना पृथिव्याः कृतं चिदेनः सं महे दशस्य ॥
ये पृक्षप्रयजः द्रविणः सुवाचः सुकेतव उषसः रेवदूषुः, ते समृद्ध्या दीप्ताः। उतो चिदग्ने पृथिव्या महिना यत्कृतमपि एनः, तदपि वयं समं कृत्वा महे दाशस्याम—महत्तर-सिद्ध्यर्थं साधयेम।
Mantra 11
इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध । स्यान्नः सूनुस्तनयो विजावाग्ने सा ते सुमतिर्भूत्वस्मे ॥
इळामग्ने पुरुदंसं सनिं गोः शश्वत्तमं हवमानाय साध। स्यान्नः सूनुस्तनयो विजावाग्ने; सा ते सुमतिर्भूत्वस्मे।
Inside Sukta 7
How it unfolds
- Where it opens
The hymn opens with a striking vision: seven powers of speech rising and entering the two Mothers of the bright-backed one, while the two Fathers move together around the rite, extending long life.
- Development
Cosmic relationships (Parents, Night’s covering, the Bull-force) are unfolded to show Agni as the connecting power that discovers the cry/utterance and leads strength from the Great to the Great.
- Climax
Agni as the Bull who encompasses the garment of Night and carries the singer into his own dhāman—an image of passage from darkness to the secure, luminous abode.
- Where it settles
The poet turns the cosmic vision into direct boon-requests: iḷā (abundant nourishment), enduring ‘go’ (rays/cattle/prosperity), victorious offspring, and Agni’s steady favor (sumati).
The deity: Agni
- In the VedaHe is praised as bull-like strength and as the one who establishes the sacrifice and makes the poet’s vision effective.
- Cosmic functionMediator between humans and gods; transformer who conveys oblations, ignites the sacrificial order (ṛta), and links the cosmic Parents and the manifest worlds through light and heat.
- Inner significanceThe awakened will and luminous intelligence that rises within the practitioner, organizing speech and intention (“seven voices”) and guiding consciousness through the ‘night’ of obscurity into one’s true dhāman (inner home).
The seer
- Viśvāmitra GāthinaGāthin / Kauśika (Viśvāmitra lineage) · A royal-turned-seer celebrated for powerful Agni and Indra hymns and for shaping foundational Vedic vision-language; traditionally linked with the Gāyatrī (RV 3.62.10) and the Viśvāmitra family book (Maṇḍala 3).
Famous verses
sapta vāṇīḥ
anu svaṃ dhāma
sā te sumatir bhūtv asme
Attributes of the deity
- Hotṛ and messenger of the gods
- Bright-backed (radiant, manifesting light)
- Bull-force (strength, fertility, forward drive)
- Revealer/guide through Night
- Sustainer of long life and well-being
- Lord of inspired speech and effective sacrifice
Also by this seer
- Major authorship attribution across Rigveda Maṇḍala 3 (Viśvāmitra family hymns)
- RV 3.62.10 (Gāyatrī mantra) traditionally ascribed to Viśvāmitra
- Hymns to Agni, Indra, and related deities in the third maṇḍala, emphasizing cosmic order and inspired speech
The rite, step by step
- Prepare the altar/fire-place; arrange kindling (samidh) and seating for the officiant/householder.
- Kindle Agni with kindling while reciting opening verses that ‘raise’ the powers of speech and establish Agni in the cosmic order.
- Offer ghee in measured oblations (āhuti), invoking Agni as carrier and guide through darkness toward the right dwelling (dhāman).
- Recite mid-hymn verses for strength (śūṣa), protection, and extension of life; maintain attentive silence between oblations.
- Conclude with petitions for iḷā (nourishing abundance), ‘go’ (rays/cattle), and a vigorous son/offspring; seal with a final oblation and respectful circumambulation/closure.
- Dismiss with gratitude, keeping the fire tended or ritually banked according to the rite.
Offerings
- Ghee (clarified butter)
- Kindling sticks (samidh)
- Optional: milk/curds as iḷā-associated nourishment (context-dependent)
- Grain cakes or simple food-offerings in domestic settings (per śrauta/gṛhya adaptation)
Frequently Asked Questions
Agni is the main deity. Even when the hymn speaks in cosmic images (Parents, Night, seven voices), it centers on Agni as the fire-power that makes the sacrifice work and brings blessings.
They refer to the many powers or forms of inspired speech that rise in the sacrifice. On an inner level, they can point to awakened faculties of expression and understanding gathered into a single luminous focus in Agni.
It uses traditional Vedic dyads to describe the cosmic framework in which Agni is established—often read as paired generative principles (like Heaven/Earth and complementary supports of order). The point is that Agni is born and active within the whole structure of the world and the rite.
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