Rig Veda 5.11.2: Mandala 5, Sukta 11, Mantra 2
Sukta 5.11
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यज्ञस्य केतुं प्रथमं पुरोहितमग्निं नरस्त्रिषधस्थे समीधिरे । इन्द्रेण देवैः सरथं स बर्हिषि सीदन्नि होता यजथाय सुक्रतुः ॥
yajñásya ketúṃ prathamáṃ puróhitam agníṃ náras tri-sadhásthe sam-īdhire | índreṇa deváiḥ saráthaṃ sá bárhiṣi sī́dann ní hotā́ yajáthāya su-krátuḥ ||
लोग अग्नि को जलाते हैं क्योंकि वो यज्ञ का पहला चिन्ह है। वो आगे चल के रास्ता दिखाता है, पूजा का मैन पंडित है। इंद्र और सारे देवता उसके साथ एक रथ में हैं। वो पूजा की जगह बैठता है और भगवान के लिए हवन करता है। उसका दिमाग साफ है और वो सही फैसला लेता है।
Word by Word
- यज्ञस्य
- of the sacrificeNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (Genitive relation)Root यज्ञ (प्रातिपदिक; √यज्)
- केतुम्
- banner; sign; emblemNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (object/apposition)Root केतु (प्रातिपदिक)
- प्रथमम्
- firstAdjectiveनपुंसकलिङ्ग; द्वितीया; एकवचन (केतुम् इति विशेषणम्)Role कर्म (qualifier of object)Root प्रथम (प्रातिपदिक)
- पुरोहितम्
- the household priest; officiantNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (object/apposition)Root पुरोहित (प्रातिपदिक; पुरस्+हित)
- अग्निम्
- Agni (fire-god)Nounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (object of समीधिरे)Root अग्नि (प्रातिपदिक)
- नरः
- menNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (subject)Root नर (प्रातिपदिक)
- त्रिषधस्थे
- in the three-seated place; on the triple seatAdjectiveनपुंसकलिङ्ग; सप्तमी; एकवचनRole अधिकरण (locus)Root त्रिषधस्थ (प्रातिपदिक; त्रि+सधस्+स्थ)
- समीधिरे
- they kindled; they have kindledVerbलिट् (परस्मैपद); 3 पुरुष; बहुवचनRole क्रिया (with नरः as kartā, अग्निम् as karma)Root सम्+√इध्
- इन्द्रेण
- with IndraNounपुंलिङ्ग; तृतीया; एकवचनRole सह/करण (instrument/association)Root इन्द्र (प्रातिपदिक)
- देवैः
- with the godsNounपुंलिङ्ग; तृतीया; बहुवचनRole सह/करण (instrument/association)Root देव (प्रातिपदिक)
- सरथम्
- on the same chariot; togetherAdjective/Adverbialनपुंसकलिङ्ग; द्वितीया; एकवचन (क्रियाविशेषणवत्: ‘एकरथेन/एकस्मिन् रथे’)Role क्रियाविशेषण (manner/association)Root सरथ (प्रातिपदिक; स+रथ)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (of सीदन्)Root तद् (सर्वनाम)
- बर्हिषि
- on the sacred grass (barhis)Nounनपुंसकलिङ्ग; सप्तमी; एकवचनRole अधिकरण (locus)Root बर्हिस् (प्रातिपदिक)
- सीदन्
- sitting down; taking his seatVerb (participle)वर्तमान कृदन्त (शतृ); पुंलिङ्ग; प्रथमा; एकवचन (सः इति कर्तरि)Role कर्तृ-विशेषण / सहक्रियाRoot √सद्
- होता
- the Hotṛ-priest; invokerNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (apposition to सः)Root होतृ (प्रातिपदिक; √हु)
- यजथाय
- for worship; for the riteNounपुंलिङ्ग; चतुर्थी; एकवचनRole सम्प्रदान (purpose/for)Root यजथ (प्रातिपदिक; √यज्; ‘worship/rite’)
- सुक्रतुः
- of good resolve; wise in ritualAdjective (substantive)पुंलिङ्ग; प्रथमा; एकवचन (होता/अग्निः इति विशेषणम्)Role कर्तृ-विशेषणRoot सुक्रतु (प्रातिपदिक; सु+क्रतु)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): यज्ञस्य | केतुम् | प्रथमम् | पुरोहितम् | अग्निम् | नरः | त्रिषधस्थे | समीधिरे । इन्द्रेण | देवैः | सरथम् | सः | बर्हिषि | सीदन् | होता | यजथाय | सुक्रतुः ॥ Notable: (1) पुरोहितम् + अग्निम् → पुरोहितमग्निम् (m + a sandhi)
- (2) स बर्हिषि → सः बर्हिषि (visarga before voiced consonant often written as ‘स’ in saṃhitā)
- (3) सीदन्नि → सीदन् + नि (n + n assimilation; here ‘नि’ is the preverb with the following word ‘होता’; understood as नि-होता = ‘down as Hotṛ’/‘as seated Hotṛ’)
The meaning
Outer meaning
Men kindle Agni, the first sign and foremost priest of the sacrifice, placed in front in the triple seat. With Indra and the gods in one chariot, he sits on the barhis; as Hotṛ he sits for offering, with bright will.
Inner meaning
Agni is ‘ketu’—the first perceptible sign of the inner yajña: the moment aspiration becomes a living flame. As ‘purohita’, he is set in front of the nature to lead. ‘Triṣadhasthe’ points to the three worlds/levels of our being (physical–vital–mental) where the flame must be established. With Indra (illumined mind) and the other divine powers moving ‘saratham’ (in one chariot-force), Agni coordinates the whole inner yoga. ‘Barhis’ becomes the prepared inner ground—quieted, made receptive. ‘Sukratuḥ’ is luminous will/discernment: right decision-force that knows how to offer and how to transform.
Universal truth
Spiritual change begins when the will to grow becomes a conscious, leading flame established across the whole being; then higher powers act in harmony on a prepared inner ground.
Themes
Agni-purohita (inner priesthood), inner yajña (psychological sacrifice), integration of powers (saratham), establishing the divine will in the being
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 5.11.1, RV 5.11.3, RV 7.1
Family tradition
Vasiṣṭha hymns emphasize ṛta, disciplined aspiration, and the harmonized action of divine powers.
Significance
Vasiṣṭha frames Agni as the organizing principle of yoga: the first sign, the leader, and the integrator of Indra and the gods—an early map of inner practice.
The deity
- Devata
- Agni (with allied Indra and Devāḥ)
- Epithets
- yajñasya ketuḥ, prathamaḥ, purohitaḥ, hotā, sukratuḥ
- Related deities
- Indra, Mitra-Varuṇa (ṛta order), Soma
Cosmic role
Initiator and coordinator of sacrifice; establishes the channel for divine descent and ascent across the three worlds.
Inner power
Conscious will that unifies faculties and invites illumination (Indra) and other powers into action.
In ritual
Where it is used
Agni installation/kindling within soma and regular sacrifices; hotṛ function emphasized
य॒ज्ञस्य॑ के॒तुं प्र॑थ॒मं पु॒रोहि॑तम॒ग्निं नर॑स्त्रिषध॒स्थे समी॑धिरे । इन्द्रे॑ण दे॒वैः स॒रथं॒ स ब॒र्हिषि॒ सीद॒न्नि होता॑ य॒जथा॑य सु॒क्रतु॑: ॥
य॒ज्ञस्य॑ । के॒तुम् । प्र॒थ॒मम् । पु॒रःऽहि॑तम् । अ॒ग्निम् । नरः॑ । त्रि॒ऽस॒ध॒स्थे । सम् । ई॒धि॒रे॒ । इन्द्रे॑ण । दे॒वैः । स॒रथ॑म् । सः । ब॒र्हिषि॑ । सीद॑त् । नि । होता॑ । य॒जथा॑य । सु॒ऽक्रतुः॑ ॥
yajñasya | ketum | prathamam | puraḥ-hitam | agnim | naraḥ | tri-sadhasthe | sam | īdhire | indreṇa | devaiḥ | saratham | saḥ | barhiṣi | sīdat | ni | hotā | yajathāya | su-kratuḥ
11
4 pādas × 11 syllables
Architectonic and marching; good for establishing and seating the deity.
Gives a sense of structure and integration—‘setting in front’ and ‘seating’ becomes a felt inner act.
- यज्ञ (yajña)
- Literal: sacrifice. Symbolic: inner offering of ego, desire, and limitation into transformation
- केतु (ketu)
- Literal: banner/sign. Symbolic: first awakening-sign of consciousness; guiding signal of the path
- पुरोहित (purohita)
- Literal: placed in front, priest. Symbolic: leader-will set at the forefront of nature
- त्रिसधस्थ (triṣadhasthe)
- Literal: in the triple seat. Symbolic: established in physical, vital, mental planes (or earth-atmosphere-heaven correspondences)
- इन्द्रेण (indreṇa)
- Literal: with Indra. Symbolic: with the illumined mind-power that breaks resistance and releases light
- देवैः (devaiḥ)
- Literal: with the gods. Symbolic: with the allied powers of consciousness (clarities, harmonies, forces)
- सरथम् (saratham)
- Literal: with one chariot. Symbolic: unified movement of powers; integrated sadhana-force
- बर्हिषि (barhiṣi)
- Literal: on the sacred grass. Symbolic: prepared inner seat—calm, receptive field of awareness
- होता (hotā)
- Literal: invoker. Symbolic: power that calls down higher consciousness and makes the offering effective
- सुक्रतु (sukratu)
- Literal: of good/luminous will. Symbolic: right discernment-will that knows the true offering
Agni as Purohita/Hotṛ: suitable for Agnyādheya and daily Agnihotra orientation; also applicable as an opening/establishing verse in Soma rites (e.g., Agni’s installation and invocation before offerings).
At the start of rites when Agni is kindled and seated; also in invitatory sequences.
Kindling (sam-īdhire), seating on barhis, invoking allied deities.
A ‘beginning-of-practice’ mantra: before meditation, set the will in front, prepare the seat (quiet mind), invite illumination.
Key terms: ketú- (signal/banner; from √cit/√ket ‘to notice, appear, perceive’; in RV often ‘ray/sign of awareness’). puróhita- ‘placed in front’ (puras ‘before’ + √dhā ‘to place’ > hita ‘set’), the guiding priest as inner leader. sam-īdhire: from sam + √idh ‘to kindle, ignite’ (middle/plural) indicating collective awakening of Agni. tri-sadhástha: tri- ‘three’ + sadhástha ‘seat/standing-place’ (from √sadh ‘to sit/settle/attain’), symbolic of three planes. sarátha- ‘same chariot’ (sa ‘with/same’ + ratha ‘chariot’), unity of divine impulsions. bárhis: sacred grass/seat; from √bṛh/√bṛṃh ‘to expand’ is sometimes connected symbolically to ‘widened basis’ (bṛhat) of receptivity. hotā́: agent noun from √hu ‘to call/invoke, sacrifice’. krátu-: will/intelligence-power (cognitive-volitional force); su-krátu ‘well-willed/right-intentioned, luminous in resolve’.
R̥ta (implicit: right order via su-kratu and yajña as ordered action), triple world/three planes (tri-sadhástha), cooperation of divine powers in the human work (Indra + Devāḥ)
Purohita and sukratu establish right order in action; saratham indicates harmony under ṛta.
Sukratu is will aligned with truth—discerning what to offer and what to keep.
Kindling in three worlds mirrors the cosmic kindling of consciousness through planes.
Integral yoga hermeneutic: yajña as inner discipline; deities as powers of consciousness.
Seat/barhis = stabilized attention; chariot = unified life-movement; three worlds = layers of being to be transformed.
- What is the primary Vedic 'mythologem' present in this verse?
- The enthronement and kindling of Agni as Purohita/Hotṛ: the archetypal installation of the divine Fire at the forefront of the sacrifice. Mythically, Agni is ‘set in front’ and ‘made to sit on the barhis’—the god taking his seat in the human-altar as leader of the work, enabling the other gods to arrive ‘with one chariot’ (unified action of powers). Psychologically, it is the awakening of the will-to-transform that organizes the whole sādhanā.
- How does the linguistic structure reflect Proto-Indo-European roots?
- hotā́ < √hu ‘invoke/offer’ aligns with PIE *ǵʰeuH- ‘pour, libate’ (cf. Greek χέω ‘I pour’), preserving the sacrificial semantics. ratha ‘chariot’ continues PIE *rot(h)o- ‘wheel/chariot’ (cf. Latin rota ‘wheel’). ketu ‘sign/appearance’ relates to Indo-Iranian perception/notice roots (Skt √cit/√ket; Avestan has cognate semantic fields of ‘knowing/appearing’), supporting the RV usage of ‘ketu’ as a marker of manifested consciousness.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi positions Agni as the indispensable mediating power: humans kindle him, but once kindled he becomes the seated Hotṛ who ‘does the yajathā’—he conducts the offering and brings the divine cohort (Indra + Devāḥ) into a single movement. The reciprocity is: the human being provides fuel/aspiration and a prepared inner seat (barhis), while Agni provides su-kratu—right luminous will—and effective invocation, ensuring the descent/arrival of divine forces into the embodied work.
Establish Agni as the ‘first sign’—a felt flame of sincere will—then invite Indra-like clarity to act with it.
Maṇipūra (kindling) + Anāhata (offering-seat)
3 rounds: inhale—‘sam īdhire’ (kindle); exhale—‘sīdan ni’ (seat and settle).
Collected, integrated, ready for inner offering.
Begin meditation by (1) lighting aspiration (Agni), (2) placing it in front of thoughts, (3) settling attention as barhis, (4) inviting a clear insight (Indra) before any decision.
Triṣṭubh with clear udātta on ‘yajñasya’, ‘ketum’, ‘agnim’, ‘indreṇa’; keep svarita transitions smooth.
Make ‘purohitam’ slightly prominent (leader-in-front); pause lightly after each pāda to ‘seat’ the sense.
ketum: dental t; short u, purohitam: roll lightly through ‘ro-hi’, triṣadhasthe: retroflex ṣ; ‘dh’ aspirate, saratham: soft ‘th’ aspirate, sīdan: long ī; dental d
Firm and ritual-clear; end with a settled tone on ‘sukratuḥ’.
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