Rig Veda Sukta 76
Mandala 1Sukta 765 Mantras

Sukta 76

Sukta 1.76

Rishi

Gautama (Gautama Rahūgaṇa tradition for RV 1.76–1.77; family hymn context: Gautamas)

Devata

Agni (as Hotṛ, inner divine Will and priest of the sacrifice)

Chandas

Triṣṭubh (11-syllable pādas; standard for many Agni hymns in this section)

Ang maikling himno ng Triṣṭubh na ito ng mga Gautama ay tumutugon kay Agni bilang tunay na Hotṛ at panloob na pari, na nagtatanong kung ano ang tamang pamental na pakikitungo at inspiradong pag-unawa ang pinakamainam na nakakarating sa kanya. Ito ay nananalangin para sa protektibo at paglilinis na kapangyarihan ni Agni na sunugin ang mga pwersang kalaban (rakṣas) at isagawa ang rito sa pamamagitan ng pagdadala ng panginoon ng Soma (karaniwan ay si Indra) sa handog. Ang himno ay nagtatapos sa pag-alala sa sinaunang pagka-seer ni Agni at paghimok sa kanya na mag-alay ngayon gamit ang "masayang sandok," ibig sabihin ay isang kusang-loob at nagagalak na intensyon.

Recitation with translationRig Veda 1.76

Mantras

Mantra 1

का त उपेतिर्मनसो वराय भुवदग्ने शंतमा का मनीषा । को वा यज्ञैः परि दक्षं त आप केन वा ते मनसा दाशेम ॥

Anong paglapit ng isipan ang maaaring maging para sa iyo, O Agni, ang pinakamapagbigay ng kapayapaan at pinakamainam? Anong kaisipang kalooban ito? Sino ang sumaklaw at nakarating sa iyong kapangyarihan sa pamamagitan ng mga handog ng sakripisyo? Sa anong kalooban ng isipan tayo tunay na magkakaloob ng ating sarili sa iyo?

Mantra 2

एह्यग्न इह होता नि षीदादब्धः सु पुरएता भवा नः । अवतां त्वा रोदसी विश्वमिन्वे यजा महे सौमनसाय देवान् ॥

Pumarito ka, Oh Agni; umupo ka rito bilang hindi masisirang pari. Maging mabuting pinuno ka sa amin na nasa unahan. Patahanin ka ng Langit at Lupa, ang pares na nagbibigay-buhay sa lahat, na yakapin ka. Mag-alay ka sa mga Diyos para sa dakilang kapayapaan ng ating kaluluwa.

Mantra 3

प्र सु विश्वान्रक्षसो धक्ष्यग्ने भवा यज्ञानामभिशस्तिपावा । अथा वह सोमपतिं हरिभ्यामातिथ्यमस्मै चकृमा सुदाव्ने ॥

Sunugin mo, Oh Agni, ang lahat ng pwersa ng kadiliman; maging tagapadalisay ka na nagpoprotekta sa ating mga alay mula sa masasamang atake. Pagkatapos ay dalhin mo ang Panginoon ng Soma kasama ang kanyang mga kayumangging kabayo; para sa kanya, ang mapagkaloob na nagbibigay, inihanda namin ang pagsasalubong ng alay.

Mantra 4

प्रजावता वचसा वह्निरासा च हुवे नि च सत्सीह देवैः । वेषि होत्रमुत पोत्रं यजत्र बोधि प्रयन्तर्जनितर्वसूनाम् ॥

Sa salitang puno ng kapangyarihang lumilikha, tinatawag kita, Oh tagapagdala ng apoy; pumarito ka at umupo rito kasama ang mga Diyos. Dala-dala mo ang katungkulan ng pagtawag at ng pagdadalisay; magising ka bilang umaandar, Oh tagapagluwal ng mga kayamanan ng pagiging.

Mantra 5

यथा विप्रस्य मनुषो हविर्भिर्देवाँ अयजः कविभिः कविः सन् । एवा होतः सत्यतर त्वमद्याग्ने मन्द्रया जुह्वा यजस्व ॥

Kung paanong minsan, bilang mangunguhit sa mga mangunguhit, ay nag-alay ka sa mga Diyos para sa liwanag na mortal kasama ang kanyang mga handog, gayundin ngayon, Oh Hotṛ na pinakatotoo, Oh Agni, mag-alay ka ngayon gamit ang masayang sandok ng kalooban.

Inside Sukta 76

How it unfolds

  1. Where it opens

    A searching question: what inner approach of mind and what inspired insight best reaches Agni and truly offers oneself to him.

  2. Development

    Agni is asked to make the sacrifice safe and effective—purifying and defending it by consuming hostile forces.

  3. 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.

  4. 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 ॥
Verse 1.76.1Sets the hymn’s distinctive tone: the efficacy of yajña depends on right inner approach (manas) and inspired insight (manīṣā), not merely external act.Read verse 1.76.1 →
pra su viśvān rakṣaso dhakṣi
Verse 1.76.3Central protective petition: Agni as purifier-defender burns rakṣas and then functions as invoker who brings the Soma-lord to the rite.Read verse 1.76.3 →
mandrayā juhvā
Verse 1.76.5Concluding affirmation of Agni as kavi and ‘most true’ Hotṛ, urging present performance—linking ancient archetype with today’s ritual act.Read verse 1.76.5 →

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.

Ask anything about Sukta 76 of the Rig Veda

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