Rig Veda Sukta 7
Mandala 7Sukta 77 Mantras

Sukta 7

Sukta 7.7

Rishi

Vasiṣṭha

Devata

Agni

Chandas

Triṣṭubh

在这首简短的特里什图布(Triṣṭubh)赞歌中,瓦西什塔(Vasiṣṭha)点燃并赞颂阿耆尼(Agni),称其为强力的神圣骏马、洞知的使者,能将祭献载送至诸神。阿耆尼被安置于人类居所之中,作为viśpati(氏族之主),言辞甘美,忠于ṛta(宇宙正法/秩序);诗人祈求他赐予歌者与施主以滋养、奋发之力与长久的安康。

Recitation with translationRig Veda 7.7

Mantras

Mantra 1

प्र वो देवं चित्सहसानमग्निमश्वं न वाजिनं हिषे नमोभिः । भवा नो दूतो अध्वरस्य विद्वान्त्मना देवेषु विविदे मितद्रुः ॥

我向你奉献那神圣的阿耆尼(Agni),以威力雄强者;如同骏马、满具胜力者,我以恭敬之礼致敬。愿你为我们作祭祀(adhvara)之使者——识知诸道;凭你自身,你在诸天神之中得其位分,步履有度、行迹可量。

Mantra 2

आ याह्यग्ने पथ्या अनु स्वा मन्द्रो देवानां सख्यं जुषाणः । आ सानु शुष्मैर्नदयन्पृथिव्या जम्भेभिर्विश्वमुशधग्वनानि ॥

来吧,阿耆尼(Agni),循你自有的道路而来;欢悦地享受诸天神的友谊。登上山脊,以诸般威势轰鸣;以你之颚吞噬林野一切草木——那抗拒火焰者——使道路得以开通。

Mantra 3

प्राचीनो यज्ञः सुधितं हि बर्हिः प्रीणीते अग्निरीळितो न होता । आ मातरा विश्ववारे हुवानो यतो यविष्ठ जज्ञिषे सुशेवः ॥

祭祀转向东方;坐草(barhis)已善加铺设。受赞颂的阿耆尼(Agni)如祭司(hotṛ)而欢喜。呼唤那两位母亲——赐予万福者——你便诞生;噫,最年轻者(yaviṣṭha),从彼处而来,你的来临温和而吉祥。

Mantra 4

सद्यो अध्वरे रथिरं जनन्त मानुषासो विचेतसो य एषाम् । विशामधायि विश्पतिर्दुरोणेऽग्निर्मन्द्रो मधुवचा ऋतावा ॥

在祭献之中,洞察的凡人立刻生出那疾驰之车、行路之乘。阿耆尼安置于居所之内,为诸族之主——欢悦者,蜜语者,守护ṛta(宇宙正法、真秩序)者。

Mantra 5

असादि वृतो वह्निराजगन्वानग्निर्ब्रह्मा नृषदने विधर्ता । द्यौश्च यं पृथिवी वावृधाते आ यं होता यजति विश्ववारम् ॥

他端坐,被拣择;那负载之焰已至——阿耆尼,婆罗门(brahman),在人之座中为持立者。天与地使他增长;祭司向他献祭——那赐予万福之阿耆尼。

Mantra 6

एते द्युम्नेभिर्विश्वमातिरन्त मन्त्रं ये वारं नर्या अतक्षन् । प्र ये विशस्तिरन्त श्रोषमाणा आ ये मे अस्य दीधयन्नृतस्य ॥

这些凭其光辉之力,越过并包围了全体;他们把圣言(mantra)锻造为可欲而雄健的丰盈。那些倾听而推进诸族者——正是他们在我心中点燃了此ṛta(真秩序)的慧见。

Mantra 7

नू त्वामग्न ईमहे वसिष्ठा ईशानं सूनो सहसो वसूनाम् । इषं स्तोतृभ्यो मघवद्भ्य आनड्यूयं पात स्वस्तिभिः सदा नः ॥

如今我们祈求你,阿耆尼——我们婆悉吒族——你是主宰,力之子,诸财富之君。请赐予歌者、赐予慷慨者以推动之力与滋养;并愿你以安泰之福恒常护佑我们。

Inside Sukta 7

How it unfolds

  1. Where it opens

    Agni is pressed forward in praise as a divine, forceful power—like a swift steed—invoked with acts of reverence to become the sacrifice’s messenger.

  2. Development

    Agni’s expertise is emphasized: he knows the paths, finds his seat among the gods, and is established by discerning mortals within the home as viśpati, sweet-speaking and aligned with Ṛta.

  3. Climax

    Agni’s enthronement in the human dwelling and his identity as ṛtāvā—joyful, honey-worded, and the living center of the rite—reveals the sacrifice as a bridge of order between worlds.

  4. Where it settles

    The Vasiṣṭhas directly seek Agni as sovereign of riches, asking for nourishment and impetus for singers and patrons, and for constant protection through svasti.

The deity: Agni

  • In the VedaAgni is the deva born from friction and kindling, the bright flame set in the home and altar, ‘honey-worded’ and joyous, who knows the ways and seats himself among the gods as the sacrifice’s dūta (messenger).
  • Cosmic functionMediator between humans and gods: he receives offerings, transforms them through fire, and conveys them to the divine realm while sustaining order through Ṛta.
  • Inner significanceThe awakened will and discerning heat (tapas) in the seeker—speech made luminous, aspiration carried upward, and inner offering purified into clarity and right action.

The seer

  • VasiṣṭhaVasiṣṭha (Vasiṣṭha-gotra), the Vasiṣṭhas of Mandala 7 · Foremost among the Seven Ṛṣis; the signature seer of Rig Veda Mandala 7, renowned for hymns on Ṛta, royal prosperity, and Agni as priest and messenger.

Famous verses

bhavā no dūto adhvarasya vidvān
Verse 7.7.1Sets the hymn’s core: Agni as mighty divine power and the knowledgeable messenger who carries the adhvara to the gods and takes his measured place among them.Read verse 7.7.1 →
agnir mandro madhuvacā ṛtāvā
Verse 7.7.4Highlights Agni’s installation in the home/rite as viśpati, ‘honey-worded’ and ṛtāvā—linking domestic fire, social order, and cosmic Ṛta.Read verse 7.7.4 →
yūyam pāta svastibhiḥ sadā naḥ
Verse 7.7.7Concluding self-identification of the Vasiṣṭhas and the main boon-request: Agni as īśāna of riches granting iṣ and continuous well-being.Read verse 7.7.7 →

Attributes of the deity

  • Dūta (messenger) of the adhvara
  • Hotṛ/priestly power in the rite
  • Viśpati (lord of the people/clans) in the dwelling
  • Ṛtāvā (upholder/knower of Ṛta)
  • Sahasān (mighty, forceful)
  • Madhuvacā (sweet/honey-worded)

Also by this seer

  • Primary authorship of most of Rig Veda Mandala 7 (Vasiṣṭha family book)
  • Hymns to Agni, Indra, Varuṇa–Mitra, the Maruts, and Sarasvatī across Mandala 7
  • Vasiṣṭha-associated traditions in later Vedic and Itihāsa-Purāṇa literature (gotra transmission and priestly lineages)

The rite, step by step

  • Prepare the vedi/āhavanīya (or household hearth) and arrange kindling sticks (samidh).
  • Kindle Agni with mantra-recitation, inviting him as the swift ‘steed’ of the sacrifice (dūta of the adhvara).
  • Establish Agni ‘in the dwelling’ as viśpati—maintain a steady, clear flame.
  • Offer oblations with reverence (namobhiḥ), asking Agni to carry them to the gods and to uphold Ṛta in the rite.
  • Conclude with petitions for iṣ (nourishment/impulse), prosperity for patrons and poets, and lasting svasti (well-being/protection).

Offerings

  • Ghṛta (clarified butter)
  • Samidh (fuel sticks)
  • Havis (simple oblations such as milk/curds/grain, according to rite)
  • Optional soma-related offerings when integrated into Soma-yajña context

Frequently Asked Questions

It invokes Agni as the powerful fire who carries offerings to the gods and keeps the sacrifice aligned with Ṛta (right order), while blessing the worshippers with nourishment and well-being.

Because fire is the medium that receives offerings and ‘delivers’ them upward to the gods; the hymn says Agni knows the paths and finds his seat among the deities.

It means Agni is treated as the lord and protector of the clan/community at home—an honored presence that supports harmony, prosperity, and disciplined ritual life.

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