Rig Veda 5.10.2: Mandala 5, Sukta 10, Mantra 2
Sukta 5.10
त्वं नो अग्ने अद्भुत क्रत्वा दक्षस्य मंहना । त्वे असुर्यमारुहत्क्राणा मित्रो न यज्ञियः ॥
tváṃ no agne adbhuta krátvā dákṣasya maṃhánā | tvé asuryàm ā́ aruhat krāṇā́ mitró na yajñíyaḥ ||
হে অগ্নি, তুমি তোমাৰ আশ্চৰ্য ক্ৰতু (ইচ্ছা-শক্তি) আৰু দক্ষতাৰ তীব্ৰ দানশীলতাত বিস্ময়ময়। তোমাত অসুৰ্য শক্তি ওপৰলৈ উঠি বৃদ্ধি পায়; মিত্রৰ দৰে, তুমি তোমাৰ সুৰ-সমন্বয়ী অধিপত্যে যজ্ঞৰ যোগ্য হৈ উঠা।
Praise of Agni’s kratu and dakṣa; suited to rites emphasizing correct performance and the priestly fire’s ‘skill’ (hotṛ function), though exact śrauta mapping not specified.
Kratu (effective will), Dakṣa (skill/competence in ṛta), Asurya (sovereign inner power) as ascending consciousness, Mitra principle (harmony) as condition of yajña-worthiness
Mitra-like harmony is a face of ṛta; Agni’s dakṣa is ṛta made operative in works.
Adbhuta kratu indicates truth-will—will that expresses a deeper reality rather than ego impulse.
Ascent of āsurya: the sovereign principle rises from concealed state to manifest rulership through Agni’s awakening.
Integral Vedic psychology (Aurobindo/Kashyap): āsurya as divine lordship; Mitra as harmonizing consciousness.
Flame’s upward leap = ascent of consciousness; growth = expansion of inner sovereignty; harmony = balanced functioning of faculties.
- What is the primary Vedic 'mythologem' present in this verse?
- The ascent of ‘asurya’ in Agni: the lordly power rises and grows within the fire. This is the mythic image of divine sovereignty awakening in the sacrificial flame; psychologically, it is the uprising of masterful consciousness through disciplined will (kratu) and skill (dakṣa).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The semantic pairing kratu–dakṣa mirrors archaic Indo-European praise-diction: ‘will/plan’ plus ‘skill/capacity’ as twin requisites of effective action. The ‘worthy-of’ adjective yajñiya uses an inherited adjectival suffix (-iya) to mark fitness, a common Indo-Iranian morphological strategy.
- What is the relationship between the Rishi and the Devata here?
- The rishi recognizes Agni not merely as flame but as conscious mastery: wonderful by kratu and dakṣa. By affirming this inner sovereignty, the seeker aligns with Agni’s ascending asurya, enabling the sacrifice (inner offering) to become harmonious (Mitra-like) and therefore efficacious.
Unite will (kratu) and skill (dakṣa): feel a calm, luminous intention organizing thoughts and actions.
Anahata (Mitra-harmony) with support from Manipura (will)
Sama-vṛtti (equal breathing) 4-4 or 6-6 to build harmony; then mantra on natural breath.
Harmonized ascent: steady uplift without strain.
Repeat 6–12 times; then observe where inner conflict dissipates. Offer one habitual discord into Agni; invite Mitra-like concord so energy can rise cleanly.
Udātta emphasis on vocatives and key nouns (agne, adbhuta, kratvā, dakṣasya, asuryam, mitro); maintain clear svarita falls at phrase junctions per RV style.
Keep ‘tvaṃ no agne’ as a single addressed unit; slightly lift on adbhuta/kratvā; give ‘asuryam āruhat’ a rising contour to mirror ascent.
adbhuta: cluster ‘dbh’ articulated (ad-bhu-ta), kratvā: retroflex ṭv cluster; long ā, dakṣasya: retroflex kṣ; avoid ‘daksasya’, asuryam: clear ‘su’ and ‘rya’ glide, yajñiyaḥ: palatal ‘jñ’ (yaj-ñi-yaḥ)
Clear, even, harmonizing tone; less martial, more poised.
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