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Dhammapada · narration sample

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Rig Veda · 959 of 1027

Mandala 10: HYMN CXXII. Agni.

1.I PRAISE the God of wondrous might like Indra, the lovely pleasant Guest whom all must welcome. May Agni, Priest and Master of the household, give hero strength and all-sustaining riches.

2.O Agni, graciously accept this song of mine, thou passing-wise who knowest every ordinance. Enwrapped in holy oil further the course of prayer: the Gods bestow according to thy holy law.

3.Immortal, wandering round the seven stations, give, a liberal Giver, to the pious worshipper, Wealth, Agni, with brave sons and ready for his use: welcome the man who comes with fuel unto thee.

4.The seven who bring oblations worship thee, the Strong, the first, the Great Chief Priest, Ensign of sacrifice, The oil-anointed Bull, Agni who hears, who sends as God full hero strength to him who freely gives.

5.First messenger art thou, meet for election: drink thou thy fill invited to the Anirta, The Maruts in the votary’s house adorned thee; with lauds the Bhṛgus gave thee light and glory.

6.Milking the teeming Cow for all-sustaining food. O Wise One, for the worship-loving worshipper, Thou, Agni, dropping oil, thrice lighting works of Law, showest thy wisdom circling home and sacrifice.

7.They who at flushing of this dawn appointed thee their messenger, these men have paid thee reverence. Gods strengthened thee for work that must be glorified, Agni, while they made butter pure for sacrifice.

8.Arrangers in our synods, Agni, while they sang Vasisistha s sons have called thee down, the Potent One. Maintain the growth of wealth with men who sacrifice. Ye Gods, preserve us with your blessings evermore.

Asked of Guide

Why does this hymn call Agni a 'messenger' and emphasize oil, butter, and seven stations?

The hymn names Agni “First messenger” and “the Great Chief Priest” because he carries offerings from the household into the divine realm and back as blessing; his role is both ritual mediator and household guardian. The repeated ritual items—oil, butter, fuel—and the “seven stations” mark stages of the sacrificial process: preparation, anointing, ignition, circulation of the fire, and reception of the gods’ gifts, so the poem maps liturgy onto Agni’s movement.

Calling Agni the “oil-anointed Bull” and “who hears, who sends” links domestic rites to cosmic order: the priestly anointing (oil, butter) readies the fire to hear prayers and dispatch benefits like “hero strength” and “wealth.” This hymn follows the pattern found elsewhere in the Rigveda where Agni functions as mediator; compare Mandala 1 hymns that also stress Agni’s role in conveying offerings and bestowing prosperity.

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