Rig Veda 2.5.3: Mandala 2, Sukta 5, Mantra 3
Sukta 2.5
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
दधन्वे वा यदीमनु वोचद्ब्रह्माणि वेरु तत् । परि विश्वानि काव्या नेमिश्चक्रमिवाभवत् ॥
dadhanvé vā́ yad ī́m ánu vócad bráhmāṇi vér u tát | pári víśvāni kā́vyā némis cakrám ivā́bhavat ||
وحينَ يَنطِقُ—حامِلًا ومُثبِّتًا—بالكلماتِ المُلهَمة على ترتيبِها الحقّ، تدورُ حولَه أسرارُ الشاعر-الكاهن (kāvya) كلُّها؛ فيصيرُ هو السُّرّةَ، كنافِةِ العجلة، يُمسكُ حركةَ العملِ كلَّها.
Word by Word
- दधन्वे
- we two hasten / press forwardVerbPresent (laṭ), Ātmanepada, 1st person dualRole KartāRoot √धन्व् (धन्वति/धन्वते) ‘to run/press on, hasten’ (Vedic)
- वा
- indeed / orIndeclinableDisjunctive/enclitic particleRoot वा (particle)
- यदि
- if / whenIndeclinableConditional particleRoot यदि (particle)
- इम्
- this (him/it)PronounAccusative singular (enclitic form of इमम्/इमाम्/इमम्, Vedic)Role KarmaRoot इदम् (pronominal stem)
- अनु
- after, along; in accordance withIndeclinablePreverb/particleRoot अनु (preverb/indeclinable)
- वोचत्
- he spoke / let him speakVerbAorist (injunctive/aorist), Parasmaipada, 3rd person singularRole KartāRoot √वच् (वचति) ‘to speak’
- ब्रह्माणि
- hymns / sacred formulasNounAccusative plural, neuterRole KarmaRoot ब्रह्मन् (n.) ‘sacred utterance, hymn’
- वेरु
- indeed / trulyIndeclinableParticle (Vedic)Root वेरु (Vedic particle/adverb; emphatic/asseverative)
- तत्
- thatPronounAccusative singular, neuterRole KarmaRoot तद् (pronoun)
- परि
- around, all aboutIndeclinablePreverb/particleRoot परि (preverb/indeclinable)
- विश्वानि
- all (things)Adjective (substantive use)Accusative plural, neuterRole KarmaRoot विश्व (adj.) ‘all’ (used substantively)
- काव्या
- poetic (utterances) / inspired poemsNounAccusative plural, neuter (Vedic ending -ā for -āni occurs in some traditions/recensions)Role KarmaRoot काव्य (n.) ‘poetic art/poem; inspired utterance’
- नेमिः
- the rim (of a wheel)NounNominative singular, feminineRole KartāRoot नेमि (f.) ‘rim, felly (of a wheel)’
- च
- andIndeclinableCopulative particleRoot च (conjunction)
- चक्रम्
- wheelNounAccusative singular, neuterRole KarmaRoot चक्र (n.) ‘wheel’
- इव
- like, asIndeclinableComparative particleRoot इव (particle)
- अभवत्
- became / wasVerbImperfect (laṅ), Parasmaipada, 3rd person singularRole KartāRoot √भू (भवति) ‘to be, become’
Sandhi Notes
- Sandhi resolution (padaccheda): दधन्वे | वा | यदि | इम् | अनु | वोचत् | ब्रह्माणि | वेरु | तत् | परि | विश्वानि | काव्या | नेमिः | च | चक्रम् | इव | अभवत् । Key points: (1) यदीमनु = यदि + इम् + अनु (vowel coalescence with enclitic इम्)
- (2) वोचद्ब्रह्माणि = वोचत् + ब्रह्माणि (final -t before voiced b → -d)
- (3) वेरु तत्: particle + pronoun, no further sandhi
- (4) नेमिश्चक्रमिवाभवत् = नेमिः + च + चक्रम् + इव + अभवत् (visarga before च → -श्; final -म् before vowel i- often retained; इव + अभवत् → इवाभवत् by vowel sandhi)
- Accents as in Saṃhitā are not re-marked on separated padas
The meaning
Outer meaning
When he, sustaining, utters the inspired words in true sequence, then all poetic inspirations move around him; he becomes the nave (or rim) like that of a wheel, holding the whole movement.
Inner meaning
Agni here is the sustaining center of mantra-consciousness. When the inner fire ‘bears’ (dadhanve) the work and the seeker speaks the brahmāṇi ‘in sequence’ (anu vocat)—i.e., when speech follows truth and right rhythm rather than ego—then the many kavyā (seer-intuitions, creative revelations) begin to circulate harmoniously around a stable center. The image of the wheel suggests integral organization: the center of consciousness becomes firm, and all movements (thoughts, inspirations, actions) revolve without scattering. Agni thus is the yogic axis: the steady psychic fire that makes inspiration orderly and effective.
Universal truth
True creativity and true spiritual speech arise when consciousness is centered and sustained. When the inner center is firm, inspirations do not fragment the mind; they orbit a stable axis and become a coherent power of action.
Themes
power of speech (vac/brahman), ritual order (anu), wheel symbolism, totality and coherence
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu / Bhārgava
- Other hymns
- RV 2.5.1-8
Family tradition
Mantra-craft as yoga: the Bhārgava approach links correct utterance (brahmāṇi) with inner organization and power.
Significance
Reveals the secret of Vedic mantra: not mere poetry but a centered truth-speech that organizes the whole being, like a wheel around its axis.
The deity
- Devata
- Agni (as mantra-center and sustaining will)
- Epithets
- Kavi, Dhṛtavrata (holder of the law—conceptual), Hotṛ (speaker), Pāvaka
- Related deities
- Bṛhaspati (lord of the Word), Sarasvatī (flow of inspiration), Indra (illumined mind)
Cosmic role
Center of the sacrifice’s motion; upholder of the rhythm and coherence of the creative Word in the cosmos.
Inner power
The steady psychic fire that stabilizes consciousness, aligns speech to truth, and makes inspirations orbit a single aim.
In ritual
Where it is used
Recitation emphasizing correct brahman (mantra) and priestly speech; supports the coherence of the rite
द॒ध॒न्वे वा॒ यदी॒मनु॒ वोच॒द्ब्रह्मा॑णि॒ वेरु॒ तत् । परि॒ विश्वा॑नि॒ काव्या॑ ने॒मिश्च॒क्रमि॑वाभवत् ॥
द॒ध॒न्वे । वा॒ । यत् । ई॒म् । अनु॑ । वोच॑त् । ब्रह्मा॑णि । वेः । ऊँ॒ इति॑ । तत् । परि॑ । विश्वा॑नि । काव्या॑ । ने॒मिः । च॒क्रम्ऽइ॑व । अ॒भ॒व॒त् ॥
dadhanve | vā | yat | īm | anu | vocat | brahmāṇi | veḥ | oṃ iti | tat | pari | viśvāni | kāvyā | nemiḥ | cakram-iva | abhavat
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3 × 8
Tight and rotational; the compactness mirrors the wheel-image—returning to center each pāda.
Creates centering; thoughts feel drawn into orbit around a calm inner flame.
- दधन्वे (dadhanve)
- Literal: bearing, sustaining. Symbolic: holding the work steadily in consciousness; endurance of tapas
- अनु वोचत् (anu vocat)
- Literal: utters in sequence/after. Symbolic: speech aligned to inner truth and right order; mantra emerging stepwise from intuition
- ब्रह्माणि (brahmāṇi)
- Literal: sacred/inspired utterances. Symbolic: mantric formulations carrying truth-force
- काव्या (kāvyā)
- Literal: poetic/seer inspirations. Symbolic: intuitive revelations and creative truths
- नेमिः चक्रमिव (nemiś cakram iva)
- Literal: like the rim/nave of a wheel. Symbolic: integral organization around a stable center; harmony of movements
- परि विश्वानि (pari viśvāni)
- Literal: all around, all things. Symbolic: totality of inner movements gathered into a coherent orbit
Metapoetic/ritual instruction: correct sequential utterance of brahmāṇi makes the rite cohere; used to sacralize the recitation as the organizing hub of the sacrifice.
When establishing or continuing mantra-recitation; as an assurance of right utterance and inspired order
Mantric affirmation that Agni sustains and organizes the inspired words
Use before study, teaching, writing, or any creative work; also before japa to stabilize attention and make the mind ‘wheel-like’ around the mantra.
vócat from √vac ‘speak’ (PIE *wekʷ- ‘voice, speak’; cf. Latin vox). bráhman- (pl. bráhmāṇi) in RV: ‘formulation, sacred utterance’ from √bṛh ‘to expand’—speech that enlarges consciousness. nemí- ‘rim’ (wheel terminology) possibly linked to turning/assigning measure; cakrá- from √kṛ/√cak? (standard IE wheel word; cf. PIE *kʷekʷlo- ‘wheel’, Sanskrit cakra, Greek κύκλος). The wheel simile encodes Rita: ordered motion around a stabilizing center.
Rita as ordered movement, mantric speech as world-ordering force, kavi-knowledge (seer-poetics)
‘Anu vocat’ indicates ṛta in speech—right sequence and rhythm; the wheel is a classic ṛta-symbol (ordered motion).
Brahmāṇi become effective when they carry satya; then inspirations (kāvyā) harmonize rather than conflict.
Cosmos as ordered rotation around a central fire; creation sustained by the Word and its rhythmic law.
Mantra-yoga and integral psychology: centering consciousness so creative intuition becomes organized power.
Wheel = ordered movement of thoughts/forces; center = psychic being; rotation = life-energies made rhythmic by truth-speech.
- What is the primary Vedic 'mythologem' present in this verse?
- The wheel of Rita: when the inspired utterance is spoken in right sequence, all kavi-knowledges revolve in harmony; the officiant/power becomes the wheel’s structural principle (nemi), stabilizing and enabling the cosmic-ritual motion.
- How does the linguistic structure reflect Proto-Indo-European roots?
- cakrá corresponds to PIE *kʷekʷlo- ‘wheel’ (Greek kýklos, Old English hweol). √vac (vócat) aligns with PIE *wekʷ- ‘speak/voice’ (Latin vox). These inherited lexemes show the deep IE continuity of poetic speech and wheel-order metaphors.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents a functional theology: Agni (as priestly power) becomes effective through correctly ordered brahmāṇi. The human act of precise utterance is the condition; the divine response is coherence—total powers moving rightly around the central will.
Centering practice: let the mantra arise in right sequence from quiet intuition; allow thoughts to orbit without grabbing attention.
Anahata (heart-center as axis) and Ajna (ordered speech/thought).
Simple japa on exhale; keep inhale silent and restful; imagine each exhale as a spoke returning to the hub.
Witness-centered flow; coherent inspiration.
Chant once, then sit. Notice the ‘orbit’ of thoughts: do not suppress; let them circle around the heart-flame. If scattering occurs, return to ‘anu vocat’—one true phrase at a time, slowly and correctly.
Gāyatrī cadence; follow Saṃhitā udātta/anudātta markings, especially on brahmā́ṇi and kā́vyā.
Make ‘anu vocat’ clean and sequential—avoid rushing; allow a tiny pause before ‘pari viśvāni’.
(dadhanve): ‘dh’ aspirated; ‘nv’ conjunct, (anu): short vowels, (vocat): ‘c’ as ‘ch’ (palatal), final t crisp, (brahmāṇi): ‘br’ conjunct; long ā; retroflex ṇ, (nemiḥ): final ḥ light, (cakram iva): keep kr conjunct; slight separation before iva
Centered, even, slightly resonant; let the sound feel circular rather than linear.
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