Rig Veda 10.15.13: Mandala 10, Sukta 15, Mantra 13
Sukta 10.15
- Rishi
- Vasiṣṭha
- Devata
- Agni as knower/mediator for Pitṛs
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace)
ये चेह पितरो ये च नेह याँश्च विद्म याँ उ च न प्रविद्म । त्वं वेत्थ यति ते जातवेदः स्वधाभिर्यज्ञं सुकृतं जुषस्व ॥
yé cehá pitáro yé ca néha yā́ṃś ca vidmá yā́ṃ u ca ná právidma | tváṃ véttha yáti te jāta-vedaḥ svadhā́bhir yajñáṃ sukṛ́taṃ juṣasva ||
कुछ पितर यहाँ हैं, कुछ नहीं हैं। कुछ को हम जानते हैं, कुछ को हमें पता भी नहीं। पर अग्नि, तुम सबको जानते हो। तुम इस यज्ञ को अपनी ताकत से अक्सेप्ट करो और खुश हो जाओ।
Word by Word
- ये
- who (those)Pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- च
- andIndeclinableअव्ययम्Root च (निपात)
- इह
- hereIndeclinableअव्ययम्Role AdhikaraṇaRoot इह (अव्यय)
- पितरः
- the Fathers/ancestorsNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot पितृ (प्रातिपदिक)
- ये
- whoPronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- च
- andIndeclinableअव्ययम्Root च (निपात)
- न
- notIndeclinableअव्ययम्Root न (निपात)
- इह
- hereIndeclinableअव्ययम्Role AdhikaraṇaRoot इह (अव्यय)
- यान्
- whomPronounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- च
- andIndeclinableअव्ययम्Root च (निपात)
- विद्म
- we knowVerbलिट् (परिपूर्ण/परफेक्ट), उत्तमपुरुषः, बहुवचनम्Root विद् (धातु, ‘जान’)
- यान्
- whomPronounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- उ
- also/indeedIndeclinableअव्ययम्Root उ (निपात)
- च
- andIndeclinableअव्ययम्Root च (निपात)
- न
- notIndeclinableअव्ययम्Root न (निपात)
- प्रविद्म
- we know clearly / we recognizeVerbलिट् (परिपूर्ण/परफेक्ट), उत्तमपुरुषः, बहुवचनम्Root प्र-विद् (धातु, ‘विशेषेण जान’)
- त्वम्
- youPronounएकवचनम्, प्रथमाRole KartāRoot त्वद् (सर्वनाम-प्रातिपदिक)
- वेत्थ
- you knowVerbलिट् (परिपूर्ण/परफेक्ट), मध्यमपुरुषः, एकवचनम्Root विद् (धातु, ‘जान’)
- यति
- as to which / namelyIndeclinable (relative clause marker)अव्ययम् (वेदिक-रूप: यति = यदिति)Root यद् (सर्वनाम-प्रातिपदिक) + इति (निपात) → यदिति
- ते
- of you / yourPronounषष्ठी (सम्बन्धे) एकवचनम् (वेदिक-रूप: ते = तव) अथवा चतुर्थी एकवचनम्; अत्र ‘हे जातवेदः’ इत्यस्य सम्बोधन-सम्बन्धे षष्ठीRoot त्वद् (सर्वनाम-प्रातिपदिक)
- जातवेदः
- O Jātavedas (Agni), knower of birthsNoun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot जात-वेदस् (प्रातिपदिक; अग्नि-विशेषनाम)
- स्वधाभिः
- with svadhā-invocations/offeringsNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot स्वधा (प्रातिपदिक)
- यज्ञम्
- the sacrificeNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot यज्ञ (प्रातिपदिक)
- सुकृतम्
- well-performed / meritoriousAdjective (used substantively) / Nounनपुंसकलिङ्गः, द्वितीया, एकवचनम्; ‘यज्ञम्’ इत्यस्य विशेषणम्Role KarmaRoot सु-कृत (कृदन्त-प्रातिपदिक; क्त) / सुकृत (न.)
- जुषस्व
- enjoy/accept (be pleased with)Verbलोट् (आज्ञार्थ), मध्यमपुरुषः, एकवचनम्; आत्मनेपदम्Root जुष् (धातु, ‘सेव्/प्री’)
Sandhi Notes
- पाठे ‘ये चेह’ = ये + च + इह (च + इह → चेह)
- ‘ये च नेह’ = ये + च + न + इह (च + न → च; न + इह → नेह)
- ‘याँश्च’ = यान् + च (न् + च → ञ्श्च; देवनागरी: याँश्च)
- ‘याँ उ च’ = यान् + उ + च (अनुस्वार/नासिक्य-चिह्नः पदपाठे)
- ‘न प्रविद्म’ = न + प्र + विद्म (उपसर्ग-समास)
- ‘यति’ वेदिक-प्रयोगः = यदिति (यद् + इति → यति)
The meaning
Outer meaning
Whether the Fathers are present or not, known or unknown, Agni Jātavedas knows them truly; with svadhā powers he should accept and enjoy the well-performed sacrifice.
Inner meaning
The seeker acknowledges the partial knowledge of the surface mind: some helpful ancestral influences are recognized, others are hidden or beyond memory. Agni as Jātavedas is the inner omniscience that knows all formations and their rightful place. By svadhā—the inherent substance-law of those planes—Agni can direct the offering to every needed power, including unknown supports and unresolved inheritances. The ‘well-made sacrifice’ is the rightly ordered practice; Agni is asked to take delight in it—meaning the inner flame grows joyful and strong when the sadhana is sincere and correctly formed.
Universal truth
Human knowledge is incomplete; a deeper intelligence within can coordinate all forces—seen and unseen—when we offer with sincerity and right order.
Themes
Inclusivity formula, Agni omniscience (jātavedas), Svadhā powers, Well-accomplished sacrifice
The seer
- Rishi
- Vasiṣṭha (traditional)
- Lineage
- Vāsiṣṭha
- Other hymns
- RV 7.18 (ṛta and guidance themes), RV 7.1 (Agni as priest/knower), RV 10.15.11-12
Family tradition
A Vasiṣṭha hallmark is trust in the guiding intelligence of Agni under ṛta; here it becomes a counsel of humility and reliance on inner knowledge beyond the mind.
Significance
The seer teaches surrender of incomplete mental control to the deeper knower (Agni Jātavedas), allowing the yoga to include even unknown parts of the being and lineage.
The deity
- Devata
- Agni (Jātavedas) as knower/mediator for Pitṛs
- Epithets
- Jātavedas
- Related deities
- Pitṛs, Yama, Sarasvatī (inspiration/flow of knowledge), Bṛhaspati
Cosmic role
All-knower of births and destinies; allocator of offerings across worlds; guarantor that nothing essential is omitted.
Inner power
Psychic discernment that reaches hidden layers (subconscient/subliminal) and integrates them into the sacrifice.
In ritual
Where it is used
Pitṛ invocation where known and unknown ancestors are included; general ‘sarva-pitṛ’ inclusion formula
ये चे॒ह पि॒तरो॒ ये च॒ नेह याँश्च॑ वि॒द्म याँ उ॑ च॒ न प्र॑वि॒द्म । त्वं वे॑त्थ॒ यति॒ ते जा॑तवेदः स्व॒धाभि॑र्य॒ज्ञं सुकृ॑तं जुषस्व ॥
ये । च॒ । इ॒ह । पि॒तरः॑ । ये । च॒ । न । इ॒ह । यान् । च॒ । वि॒द्म । यान् । ऊँ॒ इति॑ । च॒ । न । प्र॒ऽवि॒द्म । त्वम् । वे॒त्थ॒ । यति॑ । ते । जा॒त॒ऽवे॒दः॒ । स्व॒धाभिः॑ । य॒ज्ञम् । सुऽकृ॑तम् । जु॒ष॒स्व॒ ॥
ye | ca | iha | pitaraḥ | ye | ca | na | iha | yān | ca | vidma | yān | oṃ iti | ca | na | pra-vidma | tvam | vettha | yati | te | jāta-vedaḥ | svadhābhiḥ | yajñam | su-kṛtam | juṣasva
11
4 pādas × ~11 syllables
Reflective yet firm; alternating known/unknown clauses create a contemplative swing.
Invokes humility and trust; steadies the mind by handing complexity to the inner guide.
- ये चेह… ये च नेह (ye ceha… ye ca neha)
- Literal: those here… those not here. Symbolic: influences accessible to awareness vs. subliminal/transcendent supports
- विद्म / न प्रविद्म (vidma / na pravidma)
- Literal: we know / we do not clearly know. Symbolic: limits of mental cognition; hidden karmic/psychic lineages
- त्वं वेत्थ (tvaṃ vettha)
- Literal: you know. Symbolic: inner Agni’s supramental-like discernment of truth and right relation
- स्वधाभिः (svadhābhiḥ)
- Literal: with svadhās (powers of svadhā). Symbolic: self-effective energies of the ancestral planes that assimilate offerings and return support
- यज्ञं सुकृतम् (yajñaṃ sukṛtam)
- Literal: sacrifice well done. Symbolic: integral practice rightly arranged—attention, aspiration, offering, receptivity
- जुषस्व (juṣasva)
- Literal: enjoy, accept, take delight. Symbolic: strengthening of the inner flame through consenting joy; confirmation that the offering is received
Comprehensive inclusion formula: known/unknown ancestors, present/absent; entrusts correct routing to Agni. Common in rites to ensure no lineage is excluded.
When extending offerings to all Pitṛs without omission, especially in śrāddha/pitṛyajña sequences
Inclusive invitation and offering; confirmation of Agni’s mediating knowledge
A mantra for healing family/systemic patterns: offer both known and unknown inheritances to the inner fire; ask for right integration without mental overreach.
pra-vidma: pra- + √vid ‘know forth/clearly’; vettha: 2sg perfect of √vid ‘you know’; yati (here likely ‘how/where/according as’ or from √yā ‘go’, indicating ‘their course/condition’); su-kṛta ‘well-made’ from √kṛ ‘do/make’ (PIE *kwer-). svadhā plural instrumental indicates multiple ‘proper powers’/modes of ancestral participation.
Known vs unknown formations of the being (conscious vs subconscient inheritance), Sukṛta yajña as inner integration toward ṛta
Agni ensures the offering reaches every rightful recipient according to ṛta, not according to limited preference.
Truth is held by the inner knower even when the surface mind cannot map it.
Integration of seen and unseen forces into a coherent becoming.
Integral yoga psychology: subliminal totality coordinated by inner being; surrender of mental ignorance.
Firelight reaching into darkness = awareness entering the unknown; offering = conscious surrender of both known traits and hidden formations.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘omniscient mediator’ mythologem: Agni-Jātavedas knows all lineages—present/absent, known/unknown—and ensures right participation through svadhā. Psychologically, conscious will and luminous discernment can address even the unknown depths of inheritance, integrating them into a well-made inner sacrifice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid (vettha, vidma) is a direct continuation of PIE *weyd- ‘see/know’, central to Indo-European epistemic vocabulary. The opposition vidma / na pra-vidma is a Vedic precision: graded knowing (ordinary vs clarified/forward knowing).
- What is the relationship between the Rishi and the Devata here?
- The rishi admits limited human knowledge of the ancestral totality and delegates the completion to Agni’s all-knowing capacity. The reciprocity is trust: the human offers a sukṛta yajña; Agni ensures correct acceptance and distribution through svadhā.
Offer the unknown: subconscious impulses, inherited tendencies, and unrecognized supports; trust the inner knower to distribute light rightly.
Ājñā (inner knowing) with support from Maṇipūra (transformative fire)
Simple: inhale on ‘tvaṃ vettha’; exhale on ‘juṣasva’—letting the inner guide take over
Surrendered clarity; non-anxious openness
When confusion arises, repeat ‘tvaṃ vettha… jātavedaḥ’; then place attention in the heart-flame and allow spontaneous right ordering rather than mental control.
Maintain clear Vedic accents on contrast pairs (iha/neha; vidma/na-pravidma); keep svarita on resolving phrases; follow recensional markings where available.
Do not rush the double clauses; slight pause after ‘neha’ and after ‘na pravilidma’ to let the meaning settle.
yām̐ś: nasalization (candrabindu) before ś, pravidma: light r, clear d cluster, juṣasva: retroflex ṣ, avoid ‘jusasva’ with plain s
quiet, assured, contemplative
5
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