Rig Veda 10.2.4: Mandala 10, Sukta 2, Mantra 4
Sukta 10.2
- Devata
- Agni
- Rasa
- Shanta (peace) and Karuna (compassion)
यद्वो वयं प्रमिनाम व्रतानि विदुषां देवा अविदुष्टरासः । अग्निष्टद्विश्वमा पृणाति विद्वान्येभिर्देवाँ ऋतुभिः कल्पयाति ॥
yád vo vayáṁ pra-minā́ma vratā́ni vidúṣāṁ devā́ aviduḥ-tarāsaḥ | agníṣ tád víśvam ā́ pṛṇāti vidvā́nyébhir devā́ṁ ṛtúbhiḥ kálpayāti ||
ຖ້າພວກເຮົາຫຼຸດຜ່ອນກົດໝາຍຂອງທ່ານ, ໂອ ເທວະທັງຜູ້ບໍ່ຮູ້ຫຼາຍກວ່າຜູ້ຮູ້, ອັກນິຜູ້ຮູ້ຈະເຕີມເຕັມທຸກສິ່ງ. ໂດຍລະດູການທີ່ຖືກຕ້ອງນີ້, ພຣະອົງຈັດວາງເທວະທັງໃຫ້ຢູ່ໃນລຳດັບທີ່ເໝາະສົມ.
Word by Word
- यत्
- whatever / that whichPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole सम्बन्ध/हेतु (यत्-तत् सम्बन्धे) / कर्म (यद्=यत् किञ्चित्) प्रसङ्गानुसारRoot यद् (सर्वनाम-प्रातिपदिक)
- वः
- of you / yourPronounषष्ठी (gen.) बहुवचन (enclitic) अथवा चतुर्थी (dat.) बहुवचन; अत्र ‘व्रतानि’ इत्यस्य सम्बन्धे षष्ठीRole सम्बन्ध (षष्ठी) / सम्प्रदान (यदि दत्त्यर्थे) — अत्र सम्बन्धRoot युष्मद् (सर्वनाम)
- वयम्
- wePronounप्रथमा बहुवचनRole कर्तृRoot अस्मद् (सर्वनाम)
- प्रमिनाम
- we violate / we transgressVerbलट् (वर्तमान), उत्तमपुरुष, बहुवचन; पदम्: परस्मैपदम्Role क्रियाRoot √मि (मिनाति ‘to diminish, violate, transgress’) + प्र-
- व्रतानि
- vows, ordinances, sacred rulesNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot व्रत (प्रातिपदिक)
- विदुषाम्
- of the wise / of those who knowAdjective (used substantively) / Participleपुंलिङ्ग/नपुंसक-सम्भाव्य, षष्ठी बहुवचनRole सम्बन्ध (षष्ठी) — ‘of the knowing (ones)’Root विद्वस् (कृदन्त-प्रातिपदिक; √विद् ‘to know’)
- देवाः
- O godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole सम्बोधन/सम्बन्ध (हे देवा:)Root देव (प्रातिपदिक)
- अविदुष्ट-तरासः
- more ignorant (than the wise)Adjective (comparative, predicative)पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ-विशेषण (वयम्) / विधेय-विशेषणRoot अविदुष्ट-तर (तद्धित/तुलनात्मक; ‘more unknowing’) + अस् (प्रातिपदिक ‘being’) → -आस (बहुवचन प्रथमा)
- अग्निः
- AgniNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot अग्नि (प्रातिपदिक)
- तत्
- thatPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (पुनरुक्त-निर्देशः: ‘that (fault/that act)’)Root तद् (सर्वनाम-प्रातिपदिक)
- विश्वम्
- all, the wholeAdjective (used substantively)नपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (तत्…विश्वम् = ‘all that, wholly’) / क्रियाविशेषणार्थे ‘entirely’Root विश्व (प्रातिपदिक)
- आ
- towards; completelyIndeclinableउपसर्गः (√पॄ/पृणाति इत्यस्य सह) / अव्ययRole क्रियाविशेषक (सम्पूर्णतया/आभिमुख्येन)Root आ (उपसर्ग/निपात)
- पृणाति
- fills up, makes good, atonesVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन; परस्मैपदम्Role क्रियाRoot √पॄ / √पृ (पृणाति ‘to fill, make good, satisfy’)
- विद्वान्
- knowing, wiseAdjective / Participleपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषण (अग्निः) / विधेयRoot विद्वस् (कृदन्त; √विद् ‘to know’)
- येभिः
- by which / with whichPronounतृतीया बहुवचनRole करणRoot यद् (सर्वनाम)
- देवान्
- the godsNounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot देव (प्रातिपदिक)
- ऋतुभिः
- with the seasons / at the proper timesNounपुंलिङ्ग, तृतीया, बहुवचनRole करणRoot ऋतु (प्रातिपदिक)
- कल्पयाति
- arranges, duly sets in order / appointsVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन; परस्मैपदम्; वैदिके ‘कल्पयाति’ रूपम्Role क्रियाRoot √कॢप् / √कल्प् (कल्पयति ‘to arrange, prepare, fit’)
Sandhi Notes
- Sandhi resolution (pada-splitting): यद्वो → यत् + वः
- प्रमिनाम (प्र-उपसर्गयुक्तं √मि)
- विदुषां (विद्वस्-षष्ठी बहु)
- अविदुष्टरासः → अविदुष्ट-तरासः (तुलनात्मक -तर + प्रथमा बहु -आसः)
- अग्निष्टद्विश्वमा → अग्निः + तत् + विश्वम् + आ
- विद्वान्येभिः → विद्वान् + येभिः
- दे॒वाँ ऋ॒तुभिः → देवान् + ऋतुभिः. Accent marks are retained in the source but not re-applied per pada here
- analysis is morphological after sandhi-splitting
The meaning
Outer meaning
A confession: if we, being more ignorant, lessen or violate the divine ordinances known by the wise, Agni the knower compensates and completes what is lacking; through the right seasons (ṛtus) he arranges the gods in their proper order.
Inner meaning
The seeker admits lapses in inner discipline (vrata = soul-law). The higher powers (devas) are present, but the human instrument is imperfect. Agni—the awakened divine Will and priest in us—repairs the deficiency: he “fills” the gaps in aspiration, attention, sincerity, and right action. By the ṛtus (right timings/stages of growth), Agni establishes the right hierarchy and functional harmony of inner powers (illumination, force, joy, wideness, etc.), so the yoga proceeds in order rather than by impatience or confusion.
Universal truth
When the human effort is partial and error-prone, an honest turning to the inner Flame allows a wiser Consciousness to restore balance. True progress depends on right rhythm (ṛta) and right timing, not merely intensity; the guiding will within can reorder the whole being when invoked with humility and persistence.
Themes
atonement and restoration, Agni as corrector, ṛta through right timing
The seer
Significance
The anonymity suits the theme: not a personal achievement but a universal yogic principle—Agni as the impersonal corrective intelligence in the sacrifice, completing what the imperfect human doer cannot.
The deity
- Devata
- Agni (with collective devas addressed)
- Epithets
- vidvān (knower), ṛtubhiḥ kalpayitā (orderer by right seasons), pūrṇakartṛ (the fulfiller/completer, implied)
- Related deities
- Viśve Devāḥ, Varuṇa (ṛta), Mitra (harmony), Indra (illumination-force)
Cosmic role
Mediator and arranger of the cosmic powers; establishes ṛta (right order) in the sacrifice and in the worlds.
Inner power
The discerning flame of aspiration and will that repairs error, restores harmony, and aligns the being with right rhythm.
In ritual
Where it is used
Agnihotra / general Agni-invocation within soma-less and soma rites (as a restoring, expiatory-completive sentiment)
यद्वो॑ व॒यं प्र॑मि॒नाम॑ व्र॒तानि॑ वि॒दुषां॑ देवा॒ अवि॑दुष्टरासः । अ॒ग्निष्टद्विश्व॒मा पृ॑णाति वि॒द्वान्येभि॑र्दे॒वाँ ऋ॒तुभि॑: क॒ल्पया॑ति ॥
तत् । वः॒ । व॒यम् । प्र॒ऽमि॒नाम॑ । व्र॒तानि॑ । वि॒दुषा॑म् । दे॒वाः॒ । अवि॑दुःऽतरासः । अ॒ग्निः । तत् । विश्व॑म् । आ । पृ॒णा॒ति॒ । वि॒द्वान् । येभिः॑ । दे॒वान् । ऋ॒तुऽभिः॑ । क॒ल्पया॑ति ॥
tat | vaḥ | vayam | pra-mināma | vratāni | viduṣām | devāḥ | aviduḥ-tarāsaḥ | agniḥ | tat | viśvam | ā | pṛṇāti | vidvān | yebhiḥ | devān | ṛtu-bhiḥ | kalpayāti
Likely Triṣṭubh (probable; many RV 10 Agni hymns use triṣṭubh, but exact scansion needs pada text with accents preserved)
44
4 pādas × ~11 syllables (triṣṭubh norm)
Forward-driving, corrective cadence; suited to confession and re-establishment of order.
Creates a sense of being gathered back into alignment—steadies the mind and ‘re-orders’ the inner movement.
- vratáni
- Literal: vows, ordinances, laws. Symbolic: laws of the soul-nature; disciplines and truth-conditions required for inner sacrifice
- viduṣām
- Literal: of the knowers. Symbolic: the illumined consciousness; parts of us already aligned with truth
- aviduṣṭarāsaḥ
- Literal: more ignorant. Symbolic: the unripe mental-vital instrument prone to mistake and omission
- Agniḥ vidvān
- Literal: Agni, the knower. Symbolic: divine Will with discerning intelligence; inner priest who knows the true intention
- ā pṛṇāti viśvam
- Literal: fills all/entirely. Symbolic: restores wholeness—completes the sacrifice by supplying missing sincerity, force, clarity
- ṛtubhiḥ
- Literal: with seasons. Symbolic: right stages and rhythms of transformation; ordered unfoldment of consciousness
- devān kalpayāti
- Literal: sets/arranges the gods. Symbolic: establishes right functioning and coordination of inner powers (devas)
Atonement/repair formula within sacrificial progression: Agni is invoked to ‘fill up’ deficiencies and restore correct order.
At the opening/rekindling of fire or when acknowledging lapses in observance; adaptable as a prayer of correction
Kindling and offering with a resolve to restore ṛta; mental ‘reconsecration’ of the rite
Use as a daily reset: after mistakes or inconsistency, invoke the inner Agni to restore rhythm and reorder priorities.
Key terms: (1) vratá: from √vṛ ‘choose/will/guard’ semantic field → ‘ordinance, law, vow’; in RV often the fixed working of a deity. (2) pra-mināma: √mī/min ‘measure’ (PIE *meh₁- ‘measure’; cf. Gk. métron) → transgression as ‘mis-measure’. (3) √pṝ ‘fill’ (PIE *pleh₁-).
vrata as divine law, error as mis-measure, restoration to wholeness (pṛṇāti)
Explicit: ṛtubhiḥ—Agni establishes the devas by right rhythm, i.e., the cosmic order within the sacrifice.
Truth is safeguarded not by human perfection but by alignment with the knowing flame.
Order emerging from disorder: the harmonizing of powers through rhythmic stages.
Proto-yogic/psychological Vedism (as developed by Sri Aurobindo’s interpretation)
Fire = will and aspiration; seasons = graded unfoldment of inner growth (timely openings, maturations, consolidations).
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘restoration of ṛta after human error’: humans may violate divine ordinances through ignorance, but Agni—knower—repairs the rupture, filling the whole and re-establishing the gods in right order via ṛtu. Psychologically, the inner flame corrects misalignments and re-harmonizes the faculties.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The metaphor ‘sin as mis-measure’ uses √mī/min (PIE *meh₁- ‘measure’), a widespread Indo-European conceptualization where order is measure. The corrective ‘fill’ √pṝ (PIE *pleh₁-) complements this with an inherited wholeness metaphor.
- What is the relationship between the Rishi and the Devata here?
- The Rishi confesses limitation and seeks divine remediation. The relationship is restorative: Agni is not merely invoked to grant boons, but to reconstitute the right working of the inner and outer rite, ensuring alignment with divine vrata.
Offer your errors and omissions into the inner Fire; ask for restoration of right rhythm and right order of inner powers.
Manipura (agni principle)
Moderate, even breathing; on exhale, inwardly ‘offer’ the lapse; on inhale, receive steadiness and order.
Recollection and re-alignment (smṛti → niyama); from scattered to ordered awareness.
Name the specific ‘vrata’ you diminished (truthfulness, steadiness, patience). Invoke Agni as vidvān; then wait for the sense of right timing—do the next right step, not ten steps at once.
Use standard Rigvedic three-tone approach (udātta/anudātta/svarita) as per śākhā tradition; exact svara requires a svara-marked text of RV 10.2.4.
Keep udātta syllables slightly raised; avoid flattening compounds like aviduṣṭarāsaḥ; maintain caesura after the first hemistich.
yad vo vayam: keep 'vo' short and clear, pramināma: retroflex/ dental clarity—'na' not nasalized beyond measure, viduṣām: pronounce 'ṣ' clearly (vi-du-ṣām), agniṣ ṭad: sandhi—retain crisp 'ṣṭ' cluster, ṛtubhiḥ: vocalic 'ṛ' as a brief syllabic r, kalpayāti: 'lp' conjunct clean; long ā in yāti
Steady, penitential-then-assured; warm tone on ‘Agniḥ’ and ‘vidvān’.
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