Rig Veda 10.2.5: Mandala 10, Sukta 2, Mantra 5
Sukta 10.2
- Devata
- Agni
- Rasa
- Shanta (peace)
यत्पाकत्रा मनसा दीनदक्षा न यज्ञस्य मन्वते मर्त्यासः । अग्निष्टद्धोता क्रतुविद्विजानन्यजिष्ठो देवाँ ऋतुशो यजाति ॥
yát pā́ka-trā mánasā dī́na-dakṣā́ ná yajñásya manvaté mártyāsaḥ | agníṣ tád hótā kratu-víd vi-jā́nan yájiṣṭho devā́ṁ ṛtu-śó yájāti ||
جب فانی انسان، ذہنی طور پر بچکانہ اور صلاحیت میں کمزور، قربانی کو صحیح طور پر تصور نہیں کرتے، تو اگنی بطور ہوتر، ارادے کو جاننے والا، اسے واضح طور پر سمجھتے ہوئے، قربانی دینے میں سب سے زیادہ قابل، صحیح ترتیب کے مطابق دیوتاؤں کو قربانی پیش کرتا ہے۔
Word by Word
- यत्
- that which / whenPronounनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम् (सम्बन्धसूचकं ‘यत्’ = ‘यद्…तद्’)Role सम्बन्ध/वाक्य-सम्बन्धक (relative)Root यद् (सर्वनाम-प्रातिपदिक) / यद्-शब्द
- पाकत्रा
- in a childish/immature way; ignorantlyIndeclinableअव्ययम् (प्रकार/स्थानवाचक)Role Adhikaraṇa (प्रकार/वृत्ति-निर्देशः)Root पाकत्रा (अव्यय; ‘पाक’ + -त्रा)
- मनसा
- with (their) mindNounनपुंसकलिङ्गे तृतीया एकवचनम्Role KaraṇaRoot मनस् (प्रातिपदिक)
- दीनदक्षाः
- having feeble/poor skill; weak in abilityAdjectiveपुंलिङ्गे प्रथमा बहुवचनम्Role Kartā (विशेषणम् ‘मर्त्यासः’)Root दीन-दक्ष (बहुव्रीहि/कर्मधारय-समास; प्रातिपदिक)
- न
- notIndeclinableअव्ययम्Role (निषेधक)Root न (निषेध-अव्यय)
- यज्ञस्य
- of the sacrificeNounपुंलिङ्गे षष्ठी एकवचनम्Role सम्बन्ध (genitive)Root यज्ञ (प्रातिपदिक)
- मन्वते
- they understand/considerVerbलट् (वर्तमान) आत्मनेपदम्, प्रथमा पुरुषः, बहुवचनम्Role (क्रिया)Root मन् (धातु; ‘to think, deem’)
- मर्त्यासः
- mortalsNounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot मर्त्य (प्रातिपदिक)
- अग्निः
- AgniNounपुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot अग्नि (प्रातिपदिक)
- तत्
- that (truth/point)Pronounनपुंसकलिङ्गे द्वितीया एकवचनम् (पूर्वोक्त ‘यत्’ का प्रत्युत्तर)Role Karma (मन्वते इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- होता
- the Hotṛ-priest; invokerNounपुंलिङ्गे प्रथमा एकवचनम्Role Kartā (अग्नेः विशेषणम्)Root होतृ (प्रातिपदिक)
- क्रतुवित्
- knower of ritual skill/intentAdjectiveपुंलिङ्गे प्रथमा एकवचनम्Role Kartā (अग्नेः विशेषणम्)Root क्रतु-वित् (समास; ‘क्रतु’ + ‘विद्/वित्’ = knowing)
- विजानन्
- knowing clearly; discerningParticipleवर्तमान कृदन्तः, परस्मैपदीय-प्रयोगः; पुंलिङ्गे प्रथमा एकवचनम् (अग्निम् अन्वेति)Role Kartā (सहायक-क्रिया; ‘knowing’)Root वि + ज्ञा (धातु) → विजानत् (वर्तमान कृदन्त)
- यजिष्ठः
- most worshipful; best sacrificerAdjectiveपुंलिङ्गे प्रथमा एकवचनम्Role Kartā (अग्नेः विशेषणम्)Root यज् (धातु) → यजिष्ठ (श्रेष्ठतमा-विशेषण; superlative)
- देवान्
- the godsNounपुंलिङ्गे द्वितीया बहुवचनम्Role KarmaRoot देव (प्रातिपदिक)
- ऋतुशः
- in due season; according to the proper orderIndeclinableअव्ययम् (वितरण/क्रमवाचक)Role Adhikaraṇa (क्रम/विधि-निर्देशः)Root ऋतुशस् (अव्यय; ‘ऋतु’ + -शस्)
- यजति
- he worships/sacrificesVerbलट् (वर्तमान) परस्मैपदम्, प्रथमा पुरुषः, एकवचनम्Role (क्रिया)Root यज् (धातु; ‘to worship, sacrifice’)
Sandhi Notes
- Sandhi resolution (Vedic): यत्पाकत्रा → यत् + पाकत्रा
- दी॒नद॑क्षा॒ → दीनदक्षाः (visarga lost before following न)
- अग्निष्टद्धोता → अग्निः + तत् + होता (ः + त → स्; then cluster simplification)
- क्रतु॒विद्वि॑जा॒नन् → क्रतुवित् + विजानन् (final -t before v retained as -t in pada; saṃhitā shows -d- by voicing assimilation)
- दे॒वाँ ऋ॑तु॒शो → देवान् + ऋतुशः (anusvāra/ nasalization in saṃhitā)
The meaning
Outer meaning
When mortals, childish in mind and weak in capacity, do not truly understand the sacrifice, Agni as Hotṛ—knower of the purpose—understanding it, the best sacrificer, offers to the gods in right order.
Inner meaning
The outer ritual mirrors an inner process: the untrained mind-vital cannot grasp the true meaning of consecrated action (yajña). Yet the inner Flame, Agni as Hotṛ (the invoking priest), knows the secret intention (kratu) and can perform the true offering within—transmuting ordinary acts into yoga when we consent. He sacrifices ‘ṛtuśaḥ’: not by ego’s haste, but by the right sequence of awakenings—first aspiration, then purification, then illumination, then delight.
Universal truth
Human understanding is often immature; sincerity plus invocation allows a deeper intelligence to carry the work. Right intention and right order turn imperfect effort into effective transformation.
Themes
Agni compensates human weakness, inner intention (kratu), right order of offering
The seer
Significance
The verse reads like a yogic instruction rather than a clan-specific boast: it foregrounds Agni’s inner priesthood over human ritual competence.
The deity
- Devata
- Agni
- Epithets
- Hotṛ, Kratuvit, Vijānan, Yajiṣṭha
- Related deities
- Bṛhaspati (sacred understanding), Indra (illumined mind), Soma (bliss that crowns the offering)
Cosmic role
Divine mediator who receives offerings and invokes the gods; ensures the sacrifice is done in right knowledge and order.
Inner power
Aspiring will with discernment that converts confused effort into true consecration; inner guide of intention.
In ritual
Where it is used
Hotṛ function in soma and non-soma rites; Agni invoked to carry offerings when human performance is inadequate
यत्पा॑क॒त्रा मन॑सा दी॒नद॑क्षा॒ न य॒ज्ञस्य॑ मन्व॒ते मर्त्या॑सः । अ॒ग्निष्टद्धोता॑ क्रतु॒विद्वि॑जा॒नन्यजि॑ष्ठो दे॒वाँ ऋ॑तु॒शो य॑जाति ॥
यत् । पा॒क॒ऽत्रा । मन॑सा । दी॒नऽद॑क्षाः । न । य॒ज्ञस्य॑ । म॒न्व॒ते । मर्त्या॑सः । अ॒ग्निः । तत् । होता॑ । क्र॒तु॒ऽवित् । वि॒ऽजा॒नन् । यजि॑ष्ठः । दे॒वान् । ऋ॒तु॒ऽशः । य॒जा॒ति॒ ॥
yat | pāka-trā | manasā | dīna-dakṣāḥ | na | yajñasya | manvate | martyāsaḥ | agniḥ | tat | hotā | kratu-vit | vi-jānan | yajiṣṭhaḥ | devān | ṛtu-śaḥ | yajāti
44
4 × ~11 syllables
Didactic and clarifying; a firm cadence that ‘educates’ the listener’s intention.
Strengthens resolve and correct motive; induces a sense of being guided by a wiser inner priest.
- pākatrā
- Literal: childish, immature. Symbolic: unripened mental consciousness; naïve will that cannot hold the deeper aim
- dīnadakṣāḥ
- Literal: weak in capacity/skill. Symbolic: insufficient executive power; scattered energy and low mastery of the instrument
- yajñasya manvate
- Literal: think/understand the sacrifice. Symbolic: to perceive the inner meaning of consecrated living and self-offering
- hotā
- Literal: invoking priest. Symbolic: the inner power that calls the gods (higher faculties) and mediates offerings
- kratuvit
- Literal: knower of kratu (purpose, will). Symbolic: Agni knows the true intention behind practice; restores right motive
- vijānan
- Literal: discerning, clearly knowing. Symbolic: luminous discrimination guiding action
- yajiṣṭhaḥ
- Literal: most able in sacrificing. Symbolic: the most effective transformer of energies into spiritual gain
- ṛtuśaḥ
- Literal: according to seasons/order. Symbolic: by right stages and lawful progression of inner growth
Acknowledges human insufficiency and assigns Agni as the competent executor of sacrifice; used as a stabilizing verse to ensure correctness of rite and intention.
At the start of offerings or as a corrective prayer when the sacrificer feels unqualified
Invocation of Agni-as-Hotṛ; offering with emphasis on intention (kratu) and right sequence (ṛtu)
Before meditation or work: acknowledge confusion; invoke ‘Agni Hotṛ’ to align motive and proceed stepwise.
Key terms: (1) dakṣa: capacity, skill, force; linked with √dakṣ ‘be able, be competent’. (2) kratu: will/intelligence/plan; a key RV psychological term—power of formative intention (possibly from √kṛ ‘do’ with abstract formation; semantic: effective resolve). (3) vi-jñā: √jñā ‘know’ (PIE *ǵneh₃-; cf. Eng. know).
kratu (formative intention), human ignorance vs divine knowledge, ṛta as correct sequence
Explicit via ṛtuśaḥ—cosmic order governs effective offering and inner transformation.
True sacrifice depends on truth of intention (kratu) rather than mere form.
The gods are ‘brought’ by invocation; inner faculties manifest when called by the flame of will.
Psychological Vedism / early yoga of consecrated action
Fire = conscious will; seasons = lawful progression; immaturity = unformed mind; offering = surrender of energies.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘divine competence correcting mortal inadequacy’: mortals fail to grasp yajña, but Agni as kratu-vit performs it rightly. Psychologically, the inner fire knows the true intention and can realign confused mental action into ordered offering.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The cognition cluster √man (think) and √jñā (know) reflect core Indo-European mental lexicon (PIE *men-, *ǵneh₃-). The verse contrasts human ‘weak dakṣa’ with divine ‘vi-jñāna’, a structural opposition common in archaic Indo-European poetics.
- What is the relationship between the Rishi and the Devata here?
- The Rishi positions Agni as the inner expert who understands the sacrifice better than the human performer. Reciprocity becomes reliance: the human offers sincerity amid weakness; Agni supplies clarity of kratu and correctness of action.
Consecrate practice: let the inner Fire know and correct your intention; proceed in right stages rather than forcing results.
Manipura (will) with support from Ajna (discernment)
4-4-6 breathing (inhale-hold-exhale) for steadiness; on hold, feel ‘kratu’ (true purpose) clarified.
From scattered effort to guided consecration; emergence of inner priesthood.
Begin by stating your aim simply. Offer confusion into the heart of the flame. Then take one ordered step (ṛtuśaḥ): attention → purification → aspiration → action.
Rigvedic three-tone (udātta/anudātta/svarita); exact accents require svara-marked recension.
Mark a clear pause after martyāsaḥ; emphasize epithets hotā / kratuvit / vijānan / yajiṣṭhaḥ with slightly fuller tone.
pākatrā: long ā and retroflex ṭr cluster, dīnadakṣāḥ: long ī; ‘kṣ’ conjunct crisp, manvate: dental ‘n’, light ‘v’, kratuvid: short vowels; ‘vid’ distinct from ‘vij’, ṛtuśaḥ: vocalic ṛ; final ḥ audible but light
Instructional, steady; brighten on ‘Agniṣ ṭad hotā’.
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