Ṛgveda · Maṇḍala 1 · Sūkta 31

Ṛk 1.31.17

Agni · Hiraṇyastūpa Āṅgirasa

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Saṃhitā

म॒नु॒ष्वद॑ग्ने अंगिर॒स्वदं॑गिरो ययाति॒वत्सद॑ने पूर्व॒वच्छु॑चे ।
अच्छ॑ या॒ह्या व॑हा॒ दैव्यं॒ जन॒मा सा॑दय ब॒र्हिषि॒ यक्षि॑ च प्रि॒यं ॥

मनुष्वद् अग्ने अङ्गिरस्वद् अङ्गिरो ययातिवत् सदने पूर्ववच् छुचे |
अच्छ याह्य् आ वहा दैव्यं जनम् आ सादय बर्हिषि यक्षि च प्रियम् ||

manuṣvádagne aṅgirasvádaṅgiro yayātivátsádane pūrvavácchuce ǀ
áccha yāhyā́ vahā dáivyam jánamā́ sādaya barhíṣi yákṣi ca priyám ǁ

manuṣvad agne aṅgirasvad aṅgiro yayātivat sadane pūrvavac chuce |
accha yāhy ā vahā daivyaṃ janam ā sādaya barhiṣi yakṣi ca priyam ||

Padapāṭha

म॒नु॒ष्वत् । अ॒ग्ने॒ । अ॒ङ्गि॒र॒स्वत् । अ॒ङ्गि॒रः॒ । य॒या॒ति॒ऽवत् । सद॑ने । पू॒र्व॒ऽवत् । शु॒चे॒ ।
अच्छ॑ । या॒हि॒ । आ । व॒ह॒ । दैव्य॑म् । जन॑म् । आ । सा॒द॒य॒ । ब॒र्हिषि॑ । यक्षि॑ । च॒ । प्रि॒यम् ॥

मनुष्वत् । अग्ने । अङ्गिरस्वत् । अङ्गिरः । ययातिऽवत् । सदने । पूर्वऽवत् । शुचे ।
अच्छ । याहि । आ । वह । दैव्यम् । जनम् । आ । सादय । बर्हिषि । यक्षि । च । प्रियम् ॥

manuṣvát ǀ agne ǀ aṅgirasvát ǀ aṅgiraḥ ǀ yayāti-vát ǀ sádane ǀ pūrva-vát ǀ śuce ǀ
áccha ǀ yāhi ǀ ā́ ǀ vaha ǀ dáivyam ǀ jánam ǀ ā́ ǀ sādaya ǀ barhíṣi ǀ yákṣi ǀ ca ǀ priyám ǁ

manuṣvat ǀ agne ǀ aṅgirasvat ǀ aṅgiraḥ ǀ yayāti-vat ǀ sadane ǀ pūrva-vat ǀ śuce ǀ
accha ǀ yāhi ǀ ā ǀ vaha ǀ daivyam ǀ janam ǀ ā ǀ sādaya ǀ barhiṣi ǀ yakṣi ǀ ca ǀ priyam ǁ

References

Maṇḍala · Sūkta · Ṛk
01.031.17
Aṣṭaka · Adhyāya · Varga · Ṛk
1.2.35.02
Maṇḍala · Anuvāka · Ṛk
01.07.017
Devatā देवता
Agni
Ṛṣi ऋषि
Hiraṇyastūpa Āṅgirasa
Chandas छन्दस्
Jagatī, Triṣṭubh
Svara स्वरः
निषादः

Text and interpretations from the Ṛgveda database of theveda.org.in.

Ṛgveda 1.31.17

Interpretations

Kapali Shastri

Translation

Tr. O luminous Agni, Angiras, like Manu, Angiras, Yayati and the ancients, go in front of the house, bear the world of gods, seat the dear ones on the spread and worship.

Commentary

O suce luminous añgiraḥ god of this name agne Agni, sadane in our sacrificial home (applicable to both inner and outer) accha in front the particle accha in place of abhi yāhi go. Here an illustration manușvat like of Manu or like Manu (in the genetive sense, or in the nominative case ‘tena tulyam kriyā cet vatiḥ'vat is used). This is the purport. Just as thou goest to the sacrificial house of the seer Manu, go over here as well or just as Manu, the god first amongst the thinking men goes to the sacrificial house like that go, is the sense. Likewise angirasvat like of the seer Angiras or like the god Angiras yayātivat like of seer Yayati or like the god Yayati who attained divinity pūrvavat like the ancients or like of the ancients, go is the connection. Then having gone to the sacrificial house daivyam born amongst the gods janam world āvaha bring, that is bring all the groups of gods. priyam him the dear barhiși in the spread seat āsādaya make him sit yakși ca worship, dropping of sap in the Imperative. Rest is Vedic. Here this has to be borne in mind . Manu, Yayati and Angirah, all the three are seers of Mantras. Though Yayati is famous as the king, born of Nahusa the Vedic index says that he is the seer of the triad of Riks sutāso madhumattamāh (RV.IX.101.4-6). Thus Agni is present in the sacrifice of the three seers illustrated—the vat has the genitive sense. Again, the three are gods also, or have become gods. Manu is the thinker the first god of men, Angirah is the god with the glory of Agni capable of movement. Yayati had become god. (The author of tatvabhodini says that whose yāti movement is everywhere like the speed of the chariot of Vayu; some moderns say that it is perhaps from the root yat to strive. We say that he by all means has the speed of movement, the glory of the deity and he strives). Thus all three are present in the sacrifice the vat has nominative sense.