Sukta 2
Sukta 5.2
Atri (traditional attribution for RV 5.2)
Triṣṭubh (probable)
अयं सूक्तः अग्निं स्तौति—स गूढोऽपि नित्यं प्रकटो वह्निः; रहसि स्थाने बाल इव संवृतः, किन्तु मनुष्यकर्मणि यज्ञे च स्पष्टं दृश्यते। स प्राज्ञो होताऽग्निराहूयते, यः बन्धान् विमोचयति (शुनःशेपवत्) च उपासकाय रक्षां शान्तिं च सुरक्षितं निवासस्थानं ददाति—यः पवित्रं सदः समिध्य आसीनं कल्पयति हविषींश्च जुहोति।
In this hymn
Addressed to
Mantras
Mantra 1
कुमारं माता युवतिः समुब्धं गुहा बिभर्ति न ददाति पित्रे । अनीकमस्य न मिनज्जनासः पुरः पश्यन्ति निहितमरतौ ॥
कुमारं माता युवतिः समुब्धं गुहा बिभर्ति न ददाति पित्रे। अनीकमस्य न मिनज्जनासः पुरः पश्यन्ति निहितमरतौ॥
Mantra 2
कमेतं त्वं युवते कुमारं पेषी बिभर्षि महिषी जजान । पूर्वीर्हि गर्भः शरदो ववर्धापश्यं जातं यदसूत माता ॥
कमेतं त्वं युवते कुमारं पेषी बिभर्षि महिषी जजान। पूर्वीर्हि गर्भः शरदो ववर्धापश्यं जातं यदसूत माता॥
Mantra 3
हिरण्यदन्तं शुचिवर्णमारात्क्षेत्रादपश्यमायुधा मिमानम् । ददानो अस्मा अमृतं विपृक्वत्किं मामनिन्द्राः कृणवन्ननुक्थाः ॥
आरात् क्षेत्रादपश्यम्—हिरण्यदन्तं शुचिवर्णम्—आयुधा मिमानम्। स अस्मै अमृतं विपृक्वत् ददानः; किं माम् अनिन्द्राः अनुक्थाः कृणवन्?
Mantra 4
क्षेत्रादपश्यं सनुतश्चरन्तं सुमद्यूथं न पुरु शोभमानम् । न ता अगृभ्रन्नजनिष्ट हि षः पलिक्नीरिद्युवतयो भवन्ति ॥
क्षेत्रादपश्यं सनुतश्चरन्तं सुमद्यूथं न पुरु शोभमानम्। न ता अगृभ्रन्; न जनिष्ट हि षः तासाम्; पलिक्नीर् इद् युवतयो भवन्ति।
Mantra 5
के मे मर्यकं वि यवन्त गोभिर्न येषां गोपा अरणश्चिदास । य ईं जगृभुरव ते सृजन्त्वाजाति पश्व उप नश्चिकित्वान् ॥
के मे मर्यकं वि यवन्त गोभिः—न येषां गोपा अरणश्चिदास। य ईं जगृभुरव ते सृजन्तु; आजाति पश्व उप नश्चिकित्वान्।
Mantra 6
वसां राजानं वसतिं जनानामरातयो नि दधुर्मर्त्येषु । ब्रह्माण्यत्रेरव तं सृजन्तु निन्दितारो निन्द्यासो भवन्तु ॥
वसां राजानं वसतिं जनानाम् अरातयः मर्त्येषु निद्धधुः। ब्रह्माण्यत्रेरव तं सृजन्तु निन्दितारो निन्द्यासो भवन्तु॥
Mantra 7
शुनश्चिच्छेपं निदितं सहस्राद्यूपादमुञ्चो अशमिष्ट हि षः । एवास्मदग्ने वि मुमुग्धि पाशान्होतश्चिकित्व इह तू निषद्य ॥
शुनश्चिच्छेपं निदितं सहस्राद् यूपादमुञ्चो अशमिष्ट हि षः। एवास्मदग्ने वि मुमुग्धि पाशान् होतश्चिकित्व इह तू निषद्य॥
Mantra 8
हृणीयमानो अप हि मदैयेः प्र मे देवानां व्रतपा उवाच । इन्द्रो विद्वाँ अनु हि त्वा चचक्ष तेनाहमग्ने अनुशिष्ट आगाम् ॥
हृणीयमानो अप हि मदैयेः प्र मे देवानां व्रतपा उवाच। इन्द्रो विद्वान् अनु हि त्वा चचक्ष तेनाहमग्ने अनुशिष्ट आगाम्॥
Mantra 9
वि ज्योतिषा बृहता भात्यग्निराविर्विश्वानि कृणुते महित्वा । प्रादेवीर्मायाः सहते दुरेवाः शिशीते शृङ्गे रक्षसे विनिक्षे ॥
बृहता ज्योतिषा अग्निराविर्भाति; महत्त्वेन विश्वानि प्रकाशयति। स अदेवीर्मायाः सहते दुरेवाः; रक्षसे विनिक्षे शृङ्गे शिशीते।
Mantra 10
उत स्वानासो दिवि षन्त्वग्नेस्तिग्मायुधा रक्षसे हन्तवा उ । मदे चिदस्य प्र रुजन्ति भामा न वरन्ते परिबाधो अदेवीः ॥
उत स्वानासो दिवि सन्त्वग्नेस्तिग्मायुधा रक्षसे हन्तवा उ। मदे चिदस्य प्र रुजन्ति भामाः; न वरन्ते परिबाधो अदेवीः।
Mantra 11
एतं ते स्तोमं तुविजात विप्रो रथं न धीरः स्वपा अतक्षम् । यदीदग्ने प्रति त्वं देव हर्याः स्वर्वतीरप एना जयेम ॥
एतं ते स्तोमं तुविजात विप्रो रथं न धीरः स्वपा अतक्षम्। यदीदग्ने प्रति त्वं देव हर्याः, स्वर्वतीरप एना जयेम।
Mantra 12
तुविग्रीवो वृषभो वावृधानोऽशत्र्वर्यः समजाति वेदः । इतीममग्निममृता अवोचन्बर्हिष्मते मनवे शर्म यंसद्धविष्मते मनवे शर्म यंसत् ॥
तुविग्रीवो वृषभो वावृधानोऽशत्र्वर्यः समजातिं वेद। इतीममग्निममृता अवोचन्—बर्हिष्मते मनवे शर्म यंसत्, हविष्मते मनवे शर्म यंसत्॥
Inside Sukta 2
How it unfolds
- 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.
- 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).
- 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.
- 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")
vi mumugdhi pāśān ("loosen the bonds")
śarma yaṃsat ("may he grant shelter/peace")
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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