Rig Veda Sukta 60
Mandala 5Sukta 608 Mantras

Sukta 60

Sukta 5.60

Rishi

Atri (Ātreya) (traditional for RV 5.60)

Devata

Agni (primary), with Maruts invoked in the hymn’s movement

Chandas

Triṣṭubh (probable; requires metrical verification)

本颂赞请阿耆尼为明辨、安坐于正位的祭司;他能“分拣”并圆成祭主之业。继而又引入摩卢特,使其成为推动赞歌前行的奔涌之力,如得胜的战车。全诗往复于祭祀之秩序(阿耆尼)与风暴般的灵感(摩卢特)之间,终以共饮苏摩而归结:毗湿瓦那罗·阿耆尼与摩卢特众在光明的前天同欢,由此确立富饶、正当的冲动与祭献之成功。

Recitation with translationRig Veda 5.60

Mantras

Mantra 1

ईळे अग्निं स्ववसं नमोभिरिह प्रसत्तो वि चयत्कृतं नः । रथैरिव प्र भरे वाजयद्भिः प्रदक्षिणिन्मरुतां स्तोममृध्याम् ॥

我以恭敬之礼赞颂阿耆尼(Agni),自具成就之力者;今在此前安坐,愿他洞察并安排我们所作之功。愿这首献给马鲁特(Maruts)的颂歌,如载满威势的战车般前行;以正向之势(pradakṣiṇa)推进,并得以兴盛。

Mantra 2

आ ये तस्थुः पृषतीषु श्रुतासु सुखेषु रुद्रा मरुतो रथेषु । वना चिदुग्रा जिहते नि वो भिया पृथिवी चिद्रेजते पर्वतश्चित् ॥

当由鲁陀罗(Rudra)所生的马鲁特(Maruts)立于其斑驳之车、声闻远方而行驶安适的战车上时——噫,勇烈者啊,连森林也因畏惧你们而俯伏;连大地也战栗,连群山亦然。

Mantra 3

पर्वतश्चिन्महि वृद्धो बिभाय दिवश्चित्सानु रेजत स्वने वः । यत्क्रीळथ मरुत ऋष्टिमन्त आप इव सध्र्यञ्चो धवध्वे ॥

连那伟大而久古的群山也心生畏惧;连天穹之脊也因你们的轰鸣而震动。马鲁特啊,执矛者,当你们嬉游之时,便如众水汇为一股急流,同向奔涌。

Mantra 4

वरा इवेद्रैवतासो हिरण्यैरभि स्वधाभिस्तन्वः पिपिश्रे । श्रिये श्रेयांसस्तवसो रथेषु सत्रा महांसि चक्रिरे तनूषु ॥

他们如同最上选的求婚者,富有而多金;以自身固有的神力(svadhā)并以黄金,塑成其身。为求光辉而更增光辉,乘车而强盛——他们在自身形相中,齐然成就诸般伟大。

Mantra 5

अज्येष्ठासो अकनिष्ठास एते सं भ्रातरो वावृधुः सौभगाय । युवा पिता स्वपा रुद्र एषां सुदुघा पृश्निः सुदिना मरुद्भ्यः ॥

这些(马鲁特)既非“最年长”,亦非“最年幼”;作为兄弟,他们同长共盛,以增益吉祥与福乐。他们的父亲常葆青春——自具灵验之力的鲁德罗;他们的母亲普里什尼(Pṛśni)多产丰饶,为马鲁特带来光明的善日。

Mantra 6

यदुत्तमे मरुतो मध्यमे वा यद्वावमे सुभगासो दिवि ष्ठ । अतो नो रुद्रा उत वा न्वस्याग्ने वित्ताद्धविषो यद्यजाम ॥

无论你们在至高、在中间、或在至下之域——噢马鲁特,吉祥者,安立于内在之天;因此,噢诸鲁德罗,请垂知于我等;你亦然,噢阿耆尼(Agni),请知晓我们以祭祀所奉上的供献。

Mantra 7

अग्निश्च यन्मरुतो विश्ववेदसो दिवो वहध्व उत्तरादधि ष्णुभिः । ते मन्दसाना धुनयो रिशादसो वामं धत्त यजमानाय सुन्वते ॥

当你们——哦,遍知的摩卢多(Maruts)——把阿耆尼(Agni)自天界、从上方的境域,载降到你们车轮的轮缘之上;那时,你们欢欣鼓荡,诸震撼者、吞灭敌害者,为那压榨苏摩(Soma)的祭主安置可喜的福祉。

Mantra 8

अग्ने मरुद्भिः शुभयद्भिॠक्वभिः सोमं पिब मन्दसानो गणश्रिभिः । पावकेभिर्विश्वमिन्वेभिरायुभिर्वैश्वानर प्रदिवा केतुना सजूः ॥

哦,阿耆尼(Agni),与摩卢多(Maruts)同饮苏摩(Soma)吧——他们光耀增辉,乃受灵感的颂歌者,于群队中辉煌;你亦欢欣。哦,毗湿瓦那罗(Vaiśvānara),与那净化者、普遍驱策的生命之力同在;在前天之境,凭光明之旌,与之相合。

Inside Sukta 60

How it unfolds

  1. Where it opens

    The hymn opens by adoring Agni, seated in front, requesting him to discern and set in order what the worshippers have done.

  2. Development

    Maruts are drawn in as the dynamic ‘vehicle’ of praise—like force-bearing chariots—so the hymn advances with right impulse and prospers; their unity and auspicious growth are celebrated.

  3. Climax

    The shared Soma-drinking invitation: Agni rejoices with the bright, inspired Marut-companies, linking purifying powers with universal propulsion.

  4. Where it settles

    It closes with Agni as Vaiśvānara united with these powers in the luminous fore-heaven under the banner of light, implying successful completion, uplift, and settled harmony of the rite.

The deity: Agni, with Maruts as co-invoked companions

  • In the VedaAgni is praised as svavasa (self-effective, possessing intrinsic power), the foremost priest seated at the front of the rite, who perceives, discriminates, and arranges the offering; he is also invoked as Vaiśvānara, the universal fire whose banner is light. The Maruts appear as the vigorous, well-companioned troop—brothers without eldest/youngest—born of Rudra and Pṛśni, who propel the hymn and share in Soma-delight.
  • Cosmic functionAgni mediates between humans and gods, carrying oblations upward and bringing divine powers downward; as Vaiśvānara he pervades worlds as the luminous principle of order and life. The Maruts embody atmospheric force—storm, wind, thunder—and act as Indra’s allies, energizing cosmic movement and protecting the rite.
  • Inner significanceAgni signifies awakened intelligence and will that can ‘discern and set in order’ one’s acts (kṛtam naḥ), turning intention into effective offering. The Maruts signify surging life-force and collective inspiration—energies that, when yoked to Agni’s clarity, become right-impelled momentum toward fulfillment.

The seer

  • Śyāvāśva Ātreya (Atri-line seer; traditional for RV 5.60)Ātreya (Atri-gotra) · A Mandala 5 poet associated with vivid Marut-and-Agni praise, joining ritual precision with energetic imagery of the storm-gods and their companies.

Famous verses

vi cayat kṛtam naḥ
Verse 5.60.1Sets the program of the whole sukta: Agni as the discerning arranger of the rite, and the Maruts as the right-impelled force that carries the hymn forward to success.Read verse 5.60.1 →
ajyeṣṭhāso akaniṣṭhāsa ete
Verse 5.60.5A classic Marut characterization—no eldest or youngest, growing together as brothers—framed by their parents Rudra and Pṛśni, grounding their cosmic identity and auspicious power.Read verse 5.60.5 →
pradivā ketunā sajūḥ
Verse 5.60.8Culminating invitation to Soma: Agni-Vaiśvānara drinks together with the Maruts and is asked to be united in the fore-heaven by the banner of light—an image of luminous, successful consummation.Read verse 5.60.8 →

Attributes of the deity

  • Priest of the sacrifice (hotṛ) and messenger between worlds
  • Svavasa: self-powered efficacy
  • Discerning/ordering intelligence (vi cayat)
  • Vaiśvānara: universal, world-pervading fire
  • Purifying (pāvaka) and luminous (ketu)
  • Maruts as bright, troop-formed, force-bearing companions
  • Rudra–Pṛśni parentage motif for Maruts
  • Soma-joy and communal exaltation in the rite

Also by this seer

  • Rig Veda Mandala 5 hymns traditionally linked to the Śyāvāśva Ātreya cycle (notably the adjacent Marut/Agni materials in RV 5.59–5.61)
  • Broader Ātreya family contributions across the Rig Veda, where Atri and his descendants are prominent seers of Agni and allied deities

The rite, step by step

  • Establish the sacred fire and seat Agni ‘in front’ as presiding hotṛ; begin with reverential salutations (namo-bhiḥ).
  • Recite praises asking Agni to discern, arrange, and perfect the work already undertaken (kṛtam).
  • Invoke the Maruts as the chariot-like carriers of force so the stoma (hymn) advances with right impulse (pradakṣiṇa).
  • Praise the Marut-host’s unity and auspicious increase; recall their divine parentage (Rudra and Pṛśni) to secure their favor.
  • Invite Agni together with the Maruts to drink Soma; emphasize rejoicing and harmonious companionship (sajūḥ).
  • Conclude by affirming luminous ascent/fore-heaven orientation (pradivā ketunā) and the rite’s prospering outcome.
  • Seal with final oblations and a closing benediction for prosperity and protection.

Offerings

  • Soma (as the shared drink of delight)
  • Ghee/clarified butter (ājya) into Agni
  • Optional: milk/curds as ancillary offerings consistent with Soma context
  • Words of praise (stoma) as the principal ‘offering’ that is carried and made efficacious

Frequently Asked Questions

It asks Agni to recognize and set in order the worshipper’s work, and it brings in the Maruts as the energizing powers that make the praise and the sacrifice move forward successfully.

The hymn treats the Maruts as Agni’s powerful companions in the ritual movement—forces that propel the stoma (hymn) like chariots and share in the Soma-joy, strengthening the rite’s effectiveness.

Vaiśvānara is Agni as the universal fire—present in all beings and worlds—linked with light and purification; here he is asked to unite with the Maruts in the luminous ‘fore-heaven’ as the rite reaches completion.

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