1.13.1
सुस॑मिद्धो न॒ आ व॑ह दे॒वाँ अ॑ग्ने ह॒विष्म॑ते |
होत॑: पावक॒ यक्षि॑ च ||
AGNI, well-kindled, bring the Gods for him who offers holy gifts. Worship them, Purifier, Priest.
O well-kindled Agni, bring the gods for the one who bears offerings; O Purifier Hotar, worship them on our behalf.
The Āprī sequence opens with Susamiddha Agni—fully kindled fire as Hotar and Pāvaka. Only when the flame is rightly lit can Devas be conveyed and yajña enacted for the Haviṣmat. Kindling is the first āprī (propitiation).
Fully kindle your core attention before inviting other commitments. Half-lit focus cannot host a complete, worthy undertaking.
1.13.2
मधु॑मन्तं तनूनपाद् य॒ज्ञं दे॒वेषु॑ नः कवे |
अ॒द्या कृ॑णुहि वी॒तये॑ ||
Son of Thyself, present, O Sage, our sacrifice to the Gods today. Sweet to the taste, that they may feast.
O seer Tanūnapāt, make our sacrifice sweet among the gods today, so that they may delight in it.
Tanūnapāt—‘son of his own body,’ self-generated flame—renders Yajña Madhumantam among Devas for Vīti (enjoyment). The self-born aspect of Agni sweetens offering; pure, uncaused inspiration makes ritual relishable to higher powers.
Bring self-generated sincerity to shared work—sweetness that is not manufactured flattery. Authentic inner fire makes collaboration delightful to all participants.
1.13.3
नरा॒शंस॑मि॒ह प्रि॒यम॒स्मिन् य॒ज्ञ उप॑ ह्वये |
मधु॑जिह्वं हवि॒ष्कृत॑म् ||
Dear Narāśaṁsa, sweet of tongue, the giver of oblations, I Invoke to this our sacrifice.
I invoke here, in this sacrifice, dear Narāśaṁsa—sweet-tongued preparer of the offering.
Narāśaṁsa—‘praise of men’ / the praiseworthy Agni-form—is Madhujihva and Haviṣkṛt. Sacred speech that is sweet and offering-ready embodies the deity; human stuti becomes a divine guest.
Invite eloquent, constructive speech into your endeavors. Sweet-tongued honesty that prepares real contribution is itself a sacred participant.
1.13.4
अग्ने॑ सु॒खत॑मे॒ रथे॑ दे॒वाँ ई॑ळि॒त आ व॑ह |
असि॒ होता॒ मनु॑र्हितः ||
Agni, on thy most easy car, glorified, hither bring the Gods: Manu appointed thee as Priest.
O praised Agni, bring the gods here on your most comfortable chariot; you are the Hotar appointed for Manu’s good.
Agni on Sukhatama Ratha, as Hotā Manurhitaḥ, links primordial Manu (archetypal human) with priestly fire. The human condition is structured around Agni as ordained mediator—dharma’s earliest institutional kindness.
Use the smoothest reliable channel to bring excellence into human affairs. Institutions work when a clear, humane ‘priestly’ function—facilitation—serves the people’s good.
1.13.5
स्तृ॒णी॒त ब॒र्हिरा॑नु॒षग् घृ॒तपृ॑ष्ठं मनीषिणः |
यत्रा॒मृत॑स्य॒ चक्ष॑णम् ||
Strew, O ye wise, the sacred grass that drips with oil, in order due, Where the Immortal is beheld.
O thoughtful ones, strew in due order the ghee-backed sacred grass where the Immortal is beheld.
Manīṣiṇaḥ prepare Barhis Ghṛtapṛṣṭham ‘ānuṣak’—in proper sequence—as the place of Amṛtasya Cakṣaṇam, the vision of the Immortal. Ordered sacred space makes immortality perceptible; Rita of arrangement precedes darśana.
Create ordered, nourishing environments where lasting values can be perceived. Chaos obscures what is immortal; careful arrangement reveals it.
1.13.6
वि श्र॑यन्तामृता॒वृधो॒ द्वारो॒ दे॒वीर॑स॒श्चत॑: |
अ॒द्या नू॒नं च॒ यष्ट॑वे ||
Thrown open be the Doors Divine, unfailing, that assist the rite, For sacrifice this day and now.
Let the divine doors that foster truth, unfailing, open wide—for worship today and now.
Devīr Dvāraḥ that are Ṛtāvṛdhaḥ and Asaścataḥ open for Adya Nūnam ca Yaṣṭave. Thresholds of the yajña are goddesses; opening them is opening access to Rita. Timing is immediate—today and now.
Open the gates of access—inclusion, transparency, timing—so right action can happen now. Delayed or blocked thresholds starve even good intentions.
1.13.7
नक्तो॒षासा॑ सु॒पेश॑सा॒ ऽस्मिन् य॒ज्ञ उप॑ ह्वये |
इ॒दं नो॑ ब॒र्हिरा॒सदे॑ ||
I call the lovely Night and Dawn to seat them on the holy grass At this our solemn sacrifice.
I invoke beautifully adorned Night and Dawn to this sacrifice, to sit upon our sacred grass.
Naktā and Uṣās, Supeśasā, are seated on Barhis—night and dawn as complementary goddesses of the rite. Vedic time-awareness honors both concealment and illumination as guests of yajña.
Honor both restful darkness and awakening clarity as partners in any complete process. Productivity that excludes night’s restoration becomes brittle.
1.13.8
ता सु॑जि॒ह्वा उप॑ ह्वये॒ होता॑रा॒ दैव्या॑ क॒वी |
य॒ज्ञं नो॑ यक्षतामि॒मम् ||
The two Invokers I invite, the wise, divine and sweet of tongue, To celebrate this our sacrifice.
I invoke the two sweet-tongued, divine seer-Hotars; may they perform this sacrifice of ours.
The Daivya Hotārā—often Agni and a twin divine priestly power—are Kavi and Sujihvā. Dual sacred intelligence conducts yajña; wisdom needs complementary voices of invocation.
Use complementary facilitation—two skilled perspectives—to conduct complex work. Dual counsel often outperforms a single unchecked voice.
1.13.9
इळा॒ सर॑स्वती म॒ही ति॒स्रो दे॒वीर्म॑यो॒भुव॑: |
ब॒र्हिः सी॑दन्त्व॒स्रिध॑: ||
Iḷā, Sarasvatī, Mahī, three Goddesses who bring delight, Be seated, peaceful, on the grass.
May Iḷā, Sarasvatī, and Mahī—three goddesses who create well-being—sit on the grass, free from harm.
The triad Iḷā (nourishing revelation/earthly guidance), Sarasvatī (flowing Vāc and wisdom), and Mahī/Bhāratī (vast earth-speech) are Mayobhuvaḥ and Asridhaḥ. Feminine śakti of nourishment, speech, and expanse seats the rite in delight without injury.
Balance practical nourishment, creative speech, and spacious groundedness. Teams and lives thrive when these three ‘goddesses’ are seated together without conflict.
1.13.10
इ॒ह त्वष्टा॑रमग्रि॒यं वि॒श्वरू॑प॒मुप॑ ह्वये |
अ॒स्माक॑मस्तु॒ केव॑लः ||
Tvaṣṭar I call, the earliest born, the wearer of all forms at will: May he be ours and ours alone.
I invoke here foremost Tvaṣṭṛ, wearer of all forms; may he be exclusively ours.
Tvaṣṭṛ Agriya Viśvarūpa—primordial artisan of forms—is claimed ‘asmākam kevalaḥ’. Creative shaping power is invited into exclusive service of this yajña’s intention, mirroring focused deployment of divine craft.
Focus creative design capacity on one clear purpose at a time. Exclusive attention of craftsmanship produces coherent form.
1.13.11
अव॑ सृजा वनस्पते॒ देव॑ दे॒वेभ्यो॑ ह॒विः |
प्र दा॒तुर॑स्तु॒ चेत॑नम् ||
God, Sovran of the Wood, present this our oblation to the Gods, And let the giver be renowned.
O divine Lord of the Forest, release the offering to the gods, and let the giver’s awareness/renown go forth.
Vanaspati—deity of the sacrificial tree/post and forest vitality—‘ava sṛja’ Havis to Devas and advances the Dātṛ’s Cetana. The wooden world mediates offering; ecological sacredness is intrinsic to Vedic yajña.
Honor the material and ecological medium of your giving—tools, timber, planet. Conscious generosity through right materials elevates both gift and giver.
1.13.12
स्वाहा॑ य॒ज्ञं कृ॑णोत॒नेन्द्रा॑य॒ यज्व॑नो गृ॒हे |
तत्र॑ दे॒वाँ उप॑ ह्वये ||
With Svāhā pay the sacrifice to Indra in the offerer's house: Thither I call the Deities.
With Svāhā, perform the sacrifice to Indra in the offerer’s house; there I invoke the gods.
Svāhā—the consecrating utterance and goddess of successful offering—completes the Āprī by directing Yajña to Indra in the Yajvan’s Gṛha. The domestic locus matters: gods are called into the householder’s sacred home.
Complete intentions with a clear dedicatory act in the real place of life—not only in abstraction. Bring your highest aims home into lived practice.