Rig Veda 2.5.7: Mandala 2, Sukta 5, Mantra 7
Sukta 2.5
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Shanta (peace)
स्वः स्वाय धायसे कृणुतामृत्विगृत्विजम् । स्तोमं यज्ञं चादरं वनेमा ररिमा वयम् ॥
sváḥ svā́ya dhā́yase kṛṇutā́m ṛtvíg ṛtvíjam | stómaṃ yajñáṃ cā́daraṃ vanémā rarimā́ vayám ||
ຂໍໃຫ້ພະລັງສະຫວັນສ້າງຕັ້ງການສະຫງົບທີ່ຖືກຕ້ອງ ພາຍໃນຕົວຂອງຕົນເອງ ເພື່ອເປັນການສະໜັບສະໜູນແກ່ຕົນເອງ. ຈຶ່ງຂໍໃຫ້ພວກເຮົາຊະນະບົດສັງລະນາ ແລະ ພິທີບູຊາ ແລະ ຄວາມປິຕິຍິນດີທີ່ເໝາະສົມ, ຂໍໃຫ້ພວກເຮົາກາຍເປັນຜູ້ໃຫ້ໃນການແລກປ່ຽນທີ່ແທ້ຈິງ.
Word by Word
- स्वः
- in heaven; aloftIndeclinableअव्यय; (वेद.) ‘स्वः’ = स्वर्गे/उपरि (लोकवाचक) अथवा ‘सु’ इति प्रशंसार्थ-निपातःRole AdhikaraṇaRoot स्वर् (प्रातिपदिक) / स्वः (निपात-स्वरूप)
- स्वाय
- for oneself; to one’s ownPronoun/Adjectiveपुं/नपुं?; चतुर्थी एकवचन (स्वाय = ‘स्वस्मै/स्वाय’ वेदिक-रूप)Role SampradānaRoot स्व (सर्वनाम-प्रातिपदिक) अथवा स्व (विशेषण-प्रातिपदिक)
- धायसे
- for support; for sustainingNounनपुंसकलिङ्ग; चतुर्थी एकवचन (धायसे = धायसः/धायसे ‘धारणाय/स्थापनाय’)Role SampradānaRoot धा (धातु) → धायस् (कृदन्त/नामधातु-आधार)
- कृणुताम्
- let (the two) make/performVerbलोट् (आज्ञार्थे) मध्यमपुरुष?; 3rd dual? (वेद.) ‘कृणुताम्’ = लोट्, प्रथमपुरुष द्विवचन (आत्मनेपद-आदेश) ‘let the two make/do’Role KartāRoot कृ (धातु)
- ऋत्विग्
- the officiating priestNounपुंलिङ्ग; प्रथमा एकवचन (वेद. पदरूप: ऋत्विग् < ऋत्विज्)Role KartāRoot ऋतु + विज्/विग् (प्रातिपदिक: ऋत्विज्)
- ऋत्विजम्
- the officiating priest (as object)Nounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot ऋत्विज् (प्रातिपदिक)
- स्तोमम्
- hymn of praiseNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot स्तोम (प्रातिपदिक)
- यज्ञम्
- sacrifice; worshipNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot यज्ञ (प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक अव्ययRoot च (निपात)
- आदरम्
- reverence; respectful attentionNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot आदर (प्रातिपदिक)
- वनेम
- may we obtainVerbविधिलिङ्/लोट्?; उत्तमपुरुष बहुवचन (वेद. ‘वनेम’ = ‘may we win/obtain’)Role KartāRoot वन् (धातु) / वन (धातु: ‘to win, gain’)
- ररिमा
- we have given; we offerVerbलिट् (परिपूर्णे) उत्तमपुरुष बहुवचन (वेद. ‘ररिमा’ = ‘we have given / we would give’—स्तुत्यर्थे)Role KartāRoot रा (धातु ‘to give’) → ररि- (वेद. परिपूर्ण/इच्छार्थक)
- वयम्
- wePronounप्रथमा बहुवचनRole KartāRoot अस्मद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- पाठ-समाधान (सन्धि-विच्छेद): स्वः | स्वाय | धायसे | कृणुताम् | ऋत्विग् ऋत्विजम् | स्तोमम् | यज्ञम् | च | आदरम् | वनेम | ररिमा | वयम् । 1) चादरम् = च + आदरम् (स्वर-सन्धि: अ + आ → आ). 2) ऋत्विगृत्विजम् = ऋत्विग् + ऋत्विजम्
- पदान्त-ग् (ज्→ग्) वैदिक-पदरूप, तथा संहितायां ग् + ऋ → गृ (ग्-परः ऋकारः). 3) वनेमा = वनेम + आ (वेद. पदपूरण/प्रगृह्य-आ; संहितायां ‘वनेमा’)
The meaning
Outer meaning
Let Svah (the heaven-force) fashion for its own support the right ṛtvij within the ṛtvik. Then may we win the hymn, the sacrifice, and the fitting delight; may we become givers.
Inner meaning
The higher plane (svaḥ) is invoked to establish in us the true officiant: the ‘ṛtvij within the ṛtvik’—the inner right performer inside our outer performing nature. In Aurobindonian terms, the higher consciousness must create its own stable base (dhāyase) by forming a rightly-timed, rightly-ordered power of action and aspiration in the being. Then the mantra (stoma), the inner sacrifice (yajña), and the ‘ādara/ara’—the adequate delight or right relish—are won; we become rari-mā (givers), able to exchange with the gods because our nature is rightly constituted.
Universal truth
Higher growth requires a higher ordering power within the doer; when inner right action is formed, expression, work, and joy become naturally fulfilled and generous.
Themes
priestly integration, right order and timing, winning hymn and sacrifice, becoming givers
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- Rig Veda 2.1, Rig Veda 2.3, Rig Veda 2.5
Family tradition
Emphasis on inner priesthood: multiple ṛtviks as psychological functions that must be rectified by higher light (svaḥ).
Significance
The seer’s key insight is the need for an inner ‘right performer’—a purified, illumined agency inside the outer ritualistic or habitual action.
The deity
- Devata
- Agni
- Epithets
- ṛtvij (right priest), purohita, kavi (seer)
- Related deities
- Svaḥ (as plane/power), Viśve Devāḥ, Indra
Cosmic role
Establishes priestly order; carries hymn and sacrifice; opens the way to svah.
Inner power
Forms the true doer in us—will aligned with right timing and right law—so that offering becomes effective and joyful.
In ritual
Where it is used
General yajña framing verse—establishing ṛtvij order
स्वः स्वाय॒ धाय॑से कृणु॒तामृ॒त्विगृ॒त्विज॑म् । स्तोमं॑ य॒ज्ञं चादरं॑ व॒नेमा॑ ररि॒मा व॒यम् ॥
स्वः । स्वाय॑ । धाय॑से । कृ॒णु॒ताम् । ऋ॒त्विक् । ऋ॒त्विज॑म् । स्तोम॑म् । य॒ज्ञम् । च॒ । आत् । अर॑म् । व॒नेम॑ । र॒रि॒म । व॒यम् ॥
svaḥ | svāya | dhāyase | kṛṇutām | ṛtvik | ṛtvijam | stomam | yajñam | ca | āt | aram | vanema | rarima | vayam
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3×8
Compact imperative energy with a concluding wish; balanced and formative.
Builds resolve and uprightness; helps ‘set’ the inner functionary with clarity.
- svaḥ
- Literal: heaven, luminous world. Symbolic: higher plane of consciousness; illumined mind and beyond
- dhāyase
- Literal: for support, for sustaining. Symbolic: creating a stable foundation in the being for higher consciousness
- ṛtvig / ṛtvijam
- Literal: seasonal priest; officiant. Symbolic: rightly-timed power of aspiration and action; inner executive aligned with ṛta
- stoma
- Literal: hymn, praise. Symbolic: true vibration/word of the soul; mantra as formed expression
- yajña
- Literal: sacrifice. Symbolic: offering of all movements to the Divine; transformative practice
- ādar(a)/aram
- Literal: fitting, adequate; delight/attention (contextual). Symbolic: right relish and harmony; the joy that comes when things are ‘in place’
- rarimā
- Literal: we may become givers. Symbolic: capacity for true giving/exchange—outflow of realized force and goodwill
Consecration of ṛtvij-functions; harmonizing hymn (stoma) and act (yajña). Suitable for moments of establishing officiants and right timing (ṛtu) in Śrauta performance.
At the start or re-centering of a rite: to affirm right priesthood and win stoma/yajña fruition.
Consecration of officiants; mental alignment with ṛta; invocation of higher plane support.
Before work/service: invoke ‘svah’ to create the right inner doer; then dedicate action as yajña and cultivate generous outcome (rarimā).
svàr/sváḥ ‘sunlight/heaven’ indicates luminous plane. √dhā (dhāyase) PIE *dʰeh₁- ‘place’. ṛtvij/ṛtvik from ṛtú ‘season/right time’ + √yaj ‘sacrifice’—the one who sacrifices in right order (Rita in action). √van ‘win’ (PIE *wen- ‘desire, strive’; cf. Latin Venus via *wenh₁-). rarim from √rā ‘give’—the yajña as reciprocal circulation.
Rita as right timing (ṛtu), reciprocity of giving (rā/rayi economy), right measure (aram)
‘ṛtvij within ṛtvik’ is ṛta embodied as correct inner functioning.
True word (stoma) and true act (yajña) arise when the inner priest is formed by higher light.
Formation (kṛṇutām) of right agency by higher plane—creation of a stable vessel for the divine.
Karma-yoga prototype within Vedic framework: right action as sacrifice supported by higher consciousness.
Heaven = illumined mind; support = stable inner poise; fire = will that connects lower to higher.
- What is the primary Vedic 'mythologem' present in this verse?
- The establishment of the ṛtvij by the heaven-force (svah): a mythologem of 'higher plane' forming the right-working priest within the human instrument, so that hymn and sacrifice become effective and yield fitting delight.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā (place/establish) is PIE *dʰeh₁-. √van (win/desire) reflects PIE *wenh₁- ‘desire/strive’. The priestly compound ṛtvij shows the inherited IE tendency to encode ritual-cosmology in transparent compounds.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks the higher luminous plane (svah) and Agni’s rite-order to configure the right priestly function within; the human side then wins (vanema) the effective stoma and yajña and participates as giver (rarimā) in the divine-human exchange.
Invoke higher light (svah) to install the ‘right doer’ within; offer speech (stoma) and action (yajña) into Agni.
ajna
moderate
Upright, directive, illumined intention.
Pause before action: feel a luminous dome above the head (svah); ask it to shape the inner executive; then proceed with one act as conscious offering, ending with a gesture of giving (rarimā).
Maintain crisp udātta on key imperatives (kṛṇutām) and wishes (vanemā).
Keep the first pāda firm and directive; soften slightly in the concluding wish-pāda.
svaḥ: pronounce visarga lightly before pause, dhāyase: dhā-ya-se (long ā), ṛtvig ṛtvijam: vocalic ṛ; avoid inserting ‘ri’, stomaṃ: sto-maṃ (anusvāra as nasalization), vanemā: va-ne-mā (long ā), rarimā: ra-ri-mā (light r taps)
Steady, commanding, clear.
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