Rig Veda 10.12.5: Mandala 10, Sukta 12, Mantra 5
Sukta 10.12
किं स्विन्नो राजा जगृहे कदस्याति व्रतं चकृमा को वि वेद । मित्रश्चिद्धि ष्मा जुहुराणो देवाञ्छ्लोको न यातामपि वाजो अस्ति ॥
kíṃ svin no rājā́ jagṛhe kád asyā́ti vratáṃ cakṛmā kó ví veda | mitráś cid dhí ṣmā juhurāṇó devā́ñ chlóko ná yātām ápi vājó ásti ||
राजा ने हमसे क्या छीन लिया है? हमने उसका कैसा नियम तोड़ दिया? कौन सच में जानता है? मित्र भी देवताओं को पुकार रहा है, मगर उनका आना साफ नहीं है। फिर भी शक्ति बनी हुई है।
Atonement/clarification strain within yajña: used where obstruction or failure of ‘coming of the gods’ is felt; supports self-inquiry and restoration of right relation (Mitra/Varuṇa domain).
Ṛta and vratá (divine law), guilt/hidden transgression, restoration through harmony (Mitra)
The blockage is framed as possible overstepping of ṛta’s law (vrata).
Śloka as ‘clear voice’ depends on satya; when speech is mixed, the channel dulls.
Descent of gods requires open pathways; obstruction is a ‘closing’ that must be corrected by truth and harmony.
Ethical-spiritual psychology: inner law (Varuṇa) as prerequisite for higher realization; perseverance in harmony (Mitra).
King = inner law; path = subtle channel (nāḍī/psychic passage); voice = mantra efficacy; vāja = latent energy.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘withdrawal of the King’s favor’ mythologem: a sovereign power seizes something (grace/force), and the community questions what ordinance (vratá) was crossed. The gods’ ‘coming’ is blocked despite Mitra’s offerings, dramatizing the crisis of broken ṛta-relationship.
- How does the linguistic structure reflect Proto-Indo-European roots?
- rājā́ reflects PIE *h₃reǵ- ‘to rule’ (cf. Latin rēx). √grah ‘seize’ is cognate with Indo-European ‘grasp’ notions (cf. English ‘grab’ as later Germanic parallel; more securely Sanskrit grah- aligns with grasping semantics across IE). The legal-ordinance sense of vratá parallels the wider IE theme of sacred ‘order/law’ expressed in different lexemes (e.g., Avestan aša for ṛta’s cognate domain).
- What is the relationship between the Rishi and the Devata here?
- The seer stands as a self-questioning mediator: he does not presume knowledge (‘who knows?’) but maintains the sacrificial link through Mitra’s harmonizing invocation. The Devata is approached not for material gain but for restored right relation so the divine powers can ‘arrive’ again in consciousness.
Truth-audit: identify where inner discipline (vrata) was crossed; restore harmony (Mitra) and reopen the channel for higher help.
anahata
4-4-6 breathing (inhale 4, hold 4, exhale 6) while contemplating one truthful correction; then chant once on a long exhale.
Pratyavekṣaṇa (self-review) leading to quiet surrender.
Chant slowly as questions to the inner ruler. After each repetition, pause and listen inwardly. End by affirming vāja—quiet confidence—and take one concrete corrective action.
Interrogative lines should still follow fixed Vedic accents; keep the questioning tone through melody, not by distorting svara.
Slightly lift pitch on ‘kim svit’ and ‘ko vi veda’ while preserving udātta; pause cleanly at pāda ends for reflection.
kim svin: keep ‘sv’ cluster light, jagṛhe: ṛ vocalic, not ‘ri’, vratam: dental t, mitraś cid dhi: visarga sandhi—mitraścid (don’t insert extra vowel), śloko: śl cluster clean; long ō
Sincere, restrained, introspective; avoid dramatic lament.
3
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