Rig Veda Sukta 2
Mandala 5Sukta 212 Mantras

Sukta 2

Sukta 5.2

Rishi

Atri (traditional attribution for RV 5.2)

Chandas

Triṣṭubh (probable)

Himne ini memuji Agni sebagai Api yang tersembunyi namun sentiasa nyata: terselindung seperti seorang anak di tempat rahsia, tetapi terlihat jelas dalam kerja manusia dan dalam korban suci. Ia menyeru Agni sebagai Hotṛ yang bijaksana, yang melepaskan makhluk daripada ikatan (seperti halnya Śunaḥśepa) serta menganugerahkan perlindungan, kedamaian, dan tempat tinggal yang teguh kepada pemuja yang menyediakan tempat duduk suci dan mempersembahkan persembahan korban.

Recitation with translationRig Veda 5.2

In this hymn

Addressed to

  • Agni

    Agni is the divine Fire, born in many places, hidden in wood and in the ‘cave,’ yet revealed when kindled; the mouth of the gods and the priestly Hotṛ who carries offerings through flame and hymn.

Mantras

Mantra 1

कुमारं माता युवतिः समुब्धं गुहा बिभर्ति न ददाति पित्रे । अनीकमस्य न मिनज्जनासः पुरः पश्यन्ति निहितमरतौ ॥

Seorang Ibu muda menanggung Sang Anak, tersembunyi dan terpelihara rapi di gua rahsia; ia tidak menyerahkannya kepada Sang Bapa. Wajahnya tidak berkurang; namun manusia melihatnya di hadapan, diletakkan dalam tangan-tangan kerja: Api yang terselindung itu serentak rahsia di dalam dan nyata dalam perbuatan.

Mantra 2

कमेतं त्वं युवते कुमारं पेषी बिभर्षि महिषी जजान । पूर्वीर्हि गर्भः शरदो ववर्धापश्यं जातं यदसूत माता ॥

Siapakah Anak ini yang engkau, wahai yang muda, dalam tubuh pembentukmu engkau kandung—yang telah dilahirkan oleh Sang Ibu Agung? Kerana selama banyak musim benih dalam rahim itu membesar; aku melihatnya lahir ketika Sang Ibu melahirkannya: nyala yang lama tersembunyi akhirnya muncul ke hadapan pandang.

Mantra 3

हिरण्यदन्तं शुचिवर्णमारात्क्षेत्रादपश्यमायुधा मिमानम् । ददानो अस्मा अमृतं विपृक्वत्किं मामनिन्द्राः कृणवन्ननुक्थाः ॥

Dari jauh, dari ladang, aku melihat dia—bergigi emas, berwarna suci—mengukur senjata-senjatanya. Ia mengurniakan kepadanya sari keabadian, diperah keluar; apakah yang dapat dilakukan oleh kuasa-kuasa tanpa Indra, tanpa kidung, terhadapku?

Mantra 4

क्षेत्रादपश्यं सनुतश्चरन्तं सुमद्यूथं न पुरु शोभमानम् । न ता अगृभ्रन्नजनिष्ट हि षः पलिक्नीरिद्युवतयो भवन्ति ॥

Dari ladang aku melihat dia berjalan terus, laksana kawanan yang gembira, berkilau dalam banyak rupa. Mereka tidak menangkapnya—kerana sesungguhnya ia tidak dilahirkan bagi mereka; yang beruban menjadi muda kembali: oleh kehadirannya, daya-daya yang usang diperbaharui menjadi muda.

Mantra 5

के मे मर्यकं वि यवन्त गोभिर्न येषां गोपा अरणश्चिदास । य ईं जगृभुरव ते सृजन्त्वाजाति पश्व उप नश्चिकित्वान् ॥

Siapakah yang mencerai-beraikan daya mudaku daripada sinar-sinar (lembu-lembu)—mereka yang tiada gembala sejati, padahal bahkan yang tidak berbahaya pun boleh ada? Mereka yang telah merampasnya, biarlah melepaskannya ke bawah; semoga yang mengetahui membawa kembali kepada kami pertambahan tenaga-hidup dan kekayaan keberadaan.

Mantra 6

वसां राजानं वसतिं जनानामरातयो नि दधुर्मर्त्येषु । ब्रह्माण्यत्रेरव तं सृजन्तु निन्दितारो निन्द्यासो भवन्तु ॥

Raja segala kediaman, tempat menetapnya bangsa-bangsa—para musuh telah mengurungnya dalam kalangan insan fana. Biarlah kata-kata suci Atri melepaskannya; biarlah para pencela menjadi tercela, yang layak dicela: semoga kuasa yang memenjarakan Api batin (Agni) tunduk kepada hukumnya sendiri.

Mantra 7

शुनश्चिच्छेपं निदितं सहस्राद्यूपादमुञ्चो अशमिष्ट हि षः । एवास्मदग्ने वि मुमुग्धि पाशान्होतश्चिकित्व इह तू निषद्य ॥

Bahkan Śunaḥśepa, walau terikat rapat, engkau lepaskan dari tiang korban (yūpa)—dan sesungguhnya dia memperoleh hajatnya. Demikian juga, wahai Agni, longgarkan bagi kami belenggu-belenggu yang menahan; wahai Hotṛ yang mengetahui, duduklah di sini dalam diri kami dan ambillah tempatmu.

Mantra 8

हृणीयमानो अप हि मदैयेः प्र मे देवानां व्रतपा उवाच । इन्द्रो विद्वाँ अनु हि त्वा चचक्ष तेनाहमग्ने अनुशिष्ट आगाम् ॥

Dengan rasa malu aku berpaling daripada mabukku sendiri; penjaga hukum-sumpah para dewa (vrata-pā) telah berkata kepadaku. Indra Yang Mengetahui benar-benar telah memerhatikanmu; dengan penglihatan itu, wahai Agni, aku datang ke sini dalam bimbingan.

Mantra 9

वि ज्योतिषा बृहता भात्यग्निराविर्विश्वानि कृणुते महित्वा । प्रादेवीर्मायाः सहते दुरेवाः शिशीते शृङ्गे रक्षसे विनिक्षे ॥

Dengan cahaya yang luas Agni bersinar; dengan kebesarannya ia menzahirkan segala sesuatu. Ia menewaskan tipu-daya yang tidak ilahi dan jalan-jalan yang jahat; ia menajamkan dua tanduknya untuk menghentam Rakṣas yang bersarang di dalamnya.

Mantra 10

उत स्वानासो दिवि षन्त्वग्नेस्तिग्मायुधा रक्षसे हन्तवा उ । मदे चिदस्य प्र रुजन्ति भामा न वरन्ते परिबाधो अदेवीः ॥

Dan biarlah kuasa-kuasanya yang mengaum berada di langit—senjata-senjata tajam Agni—untuk membunuh Rakṣas. Bahkan dalam mabuk sucinya pun sinar-sinarnya menerjah; para penghalang yang tidak ilahi tidak menahan tekanan yang mengepung.

Mantra 11

एतं ते स्तोमं तुविजात विप्रो रथं न धीरः स्वपा अतक्षम् । यदीदग्ने प्रति त्वं देव हर्याः स्वर्वतीरप एना जयेम ॥

Madah ini untukmu, wahai Agni yang luas kelahirannya; sang resi yang terilham, pekerja yang bijaksana, telah menempanya seperti sebuah rata. Jika engkau, wahai dewa, menerimanya dengan gembira, maka dengannya semoga kami menaklukkan perairan yang membawa surya—aliran-aliran bercahaya dari penyataan.

Mantra 12

तुविग्रीवो वृषभो वावृधानोऽशत्र्वर्यः समजाति वेदः । इतीममग्निममृता अवोचन्बर्हिष्मते मनवे शर्म यंसद्धविष्मते मनवे शर्म यंसत् ॥

Berleher perkasa, sang banteng yang makin membesar kekuatannya—yang mulia, tanpa permusuhan—ia mengetahui kelahiran yang seasal. Demikianlah para Abadi menuturkan tentang Agni ini: “Semoga ia mengurniakan damai dan perlindungan kepada insan yang membentangkan barhis (hamparan suci), semoga ia mengurniakan damai dan perlindungan kepada insan yang membawa havis (persembahan).”

Inside Sukta 2

How it unfolds

  1. Where it opens

    Agni is introduced through a paradox: like a ‘boy’ borne by a young mother, he is hidden in the secret place yet seen in front through human hands and work.

  2. Development

    The hymn expands Agni’s roles—revealer, priestly knower, and effective helper—linking cosmic mystery (hidden fire) with ritual efficacy (fire in the aratí, the working hands).

  3. Climax

    Agni is invoked as the liberator who loosens bonds, exemplified by the release of Śunaḥśepa from the sacrificial post, and is asked to unbind the worshipper’s constraints.

  4. Where it settles

    It ends with a strong epithet-cluster (bull, mighty-necked, noble, non-hostile) and a repeated blessing: may Agni grant peace and shelter to the one who prepares the seat and offers oblations.

The deity: Agni

  • Cosmic functionMediator between humans and devas; transformer of offerings into a subtle form, establisher of order in ritual, and a protector who wards harm and loosens binding constraints.
  • Inner significanceThe awakened will and illumination in the practitioner: the inner fire of aspiration, discernment, and speech that converts intention into effective action and frees the mind from binding habits.

The seer

  • Atri (traditional attribution; also transmitted under Vasiṣṭha in some recensions)Ātreya (Atri-gotra) · One of the chief Ṛgvedic seers, celebrated for luminous Agni and Soma insight and for the Atri narratives in later Vedic-Itihāsa tradition (e.g., rescuing/bringing forth light).

Famous verses

guhā bibharti ("bears him in the secret place")
Verse 5.2.1Establishes the hymn’s central vision of Agni as simultaneously concealed and manifest—hidden ‘in the cave’ yet evident in front through ritual action; a classic Vedic paradox about fire’s birth and presence.Read verse 5.2.1 →
vi mumugdhi pāśān ("loosen the bonds")
Verse 5.2.7Highlights Agni’s power to release from binding constraints using the Śunaḥśepa exemplar, and directly petitions Agni to loosen the worshipper’s bonds and to sit within as the knowing Hotṛ.Read verse 5.2.7 →
śarma yaṃsat ("may he grant shelter/peace")
Verse 5.2.12Concludes with a definitive characterization of Agni’s strength and benevolence and gives the hymn’s benedictory aim: śarma (peace/shelter) for the sacrificer who spreads the barhis and bears the offering.Read verse 5.2.12 →

Attributes of the deity

  • Hotṛ (invoking priest) and messenger (dūta)
  • Hidden and manifest (guhā/āviḥ)
  • Liberator from bonds (pāśa-mocaka motif)
  • Protector and giver of shelter (śarma)
  • Bull-like strength and growth (vṛṣabha, vāvṛdhāna)

Also by this seer

  • Rigveda Mandala 5 contains many hymns connected with the Atri/Vasiṣṭha families in transmission; Atri is prominently associated with Ātreya hymns across the Rigveda.
  • Several RV hymns in other mandalas are attributed to Atris/Ātreyas in the Anukramaṇī tradition.
  • Later tradition associates Atri with the Saptarṣi lineages and with foundational ritual-poetic formulations (ṛc) used in śrauta settings.

The rite, step by step

  • Prepare and purify the altar/seat (barhis) and arrange kindling (samidh).
  • Kindle Agni (ādhāna/āhavanīya kindling) while reciting Agni praises to ‘bring him forward’ from concealment.
  • Invite Agni as Hotṛ to ‘sit here’ (niṣadya) and to carry the offering to the gods.
  • Offer oblations with accompanying verses, asking for loosening of bonds and removal of constraints.
  • Conclude with a benediction for śarma (peace/shelter) to the sacrificer who spreads the seat and bears the offering.

Offerings

  • Ghṛta (clarified butter)
  • Samidh (fuel sticks)
  • Havis (general oblation: grains/cakes depending on rite)
  • Occasional Soma context by extension (Agni as carrier), though the hymn is primarily Agni-focused

Frequently Asked Questions

It teaches that Agni is both hidden and visible: concealed in secret places like fire in wood, yet clearly present in ritual and human work. The hymn asks Agni to protect the worshipper and make the sacrifice effective.

Śunaḥśepa is remembered as one who was bound to a sacrificial post and was released. The hymn uses this as an example of Agni’s power to loosen bonds and remove constraining difficulties for the devotee.

It is suited to the start of a fire-rite: kindling Agni, inviting him as Hotṛ, and offering ghee or other havis. Its prayers are especially relevant when seeking protection, inner strength, and freedom from obstacles.

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