Rig Veda 2.5.2: Mandala 2, Sukta 5, Mantra 2
Sukta 2.5
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
आ यस्मिन्त्सप्त रश्मयस्तता यज्ञस्य नेतरि । मनुष्वद्दैव्यमष्टमं पोता विश्वं तदिन्वति ॥
ā́ yásmint saptá raśmáyas tatā́ yajñásya nétari | manuṣvád daívyam aṣṭamáṃ pótā víśvaṃ tád invati ||
Trong Ngài, bảy tia sáng được giăng trải—Ngài, người dẫn dắt tế lễ—thúc đẩy trọn vẹn quyền năng thứ tám, thần thánh, vốn vận hành trong chúng ta như trong loài người: Pota, Đấng thanh tẩy, khiến toàn thể lễ phẩm chuyển động về phía chân thật của nó.
Word by Word
- आ
- hither, forth (towards)Indeclinableउपसर्ग/निपात (गत्यर्थ/आगमनार्थ)Root आ (उपसर्ग/निपात)
- यस्मिन्
- in whom/whereinPronounपुं/नपुं; सप्तमी एकवचनRole AdhikaraṇaRoot यद् (सर्वनाम-प्रातिपदिक)
- सप्त
- sevenNumeralअव्ययवत् (सर्वलिङ्गेषु समानरूप); बहुवचनार्थRoot सप्तन् (संख्या-प्रातिपदिक)
- रश्मयः
- rays, reins (lines)Nounपुंलिङ्ग; प्रथमा बहुवचनRole KartāRoot रश्मि (प्रातिपदिक)
- तताः
- stretched, extendedAdjective (PPP)पुंलिङ्ग; प्रथमा बहुवचन; भूतकर्मणि कृदन्त (क्त)Root तन् (धातु) → तात (कृदन्त-प्रातिपदिक)
- यज्ञस्य
- of the sacrificeNounपुंलिङ्ग; षष्ठी एकवचनRole Sambandha (genitive relation)Root यज्ञ (प्रातिपदिक)
- नेतरि
- in/at the leader, guideNounपुंलिङ्ग; सप्तमी एकवचन (ऋ-प्रातिपदिक; लोके ‘नेतरि’)Role AdhikaraṇaRoot नेतृ (प्रातिपदिक)
- मनुष्वत्
- like Manu; in human/Manu’s mannerAdverbial (comparative manner)अव्ययRoot मनु (प्रातिपदिक) + वत्
- दैव्यम्
- divine (thing/act)Adjectiveनपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot देव (प्रातिपदिक) → दैव्य (विशेषण)
- अष्टमम्
- eighthAdjective (ordinal)नपुंसकलिङ्ग; द्वितीया एकवचनRole Karma (विशेष्य ‘दैव्यम्’)Root अष्टम (क्रमवाचक-प्रातिपदिक)
- पोताः
- the Pūta/Poṭṛ priest (purifier-priest)Nounपुंलिङ्ग; प्रथमा एकवचन (ऋ-प्रातिपदिक; ‘पोताः’ = पोता)Role KartāRoot पोतृ (प्रातिपदिक)
- विश्वम्
- all, the whole (of it)Adjective (used substantively)नपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot विश्व (प्रातिपदिक)
- तत्
- thatPronounनपुंसकलिङ्ग; द्वितीया एकवचनRole Karma (अन्वय: ‘विश्वं तत्’ = ‘all that’)Root तद् (सर्वनाम-प्रातिपदिक)
- इन्वति
- impels, sets in motion, furthersVerbलट् (वर्तमान); परस्मैपद; प्रथमा एकवचनRoot इन्/इन्व् (धातु; ‘to set in motion, impel, further’)
Sandhi Notes
- पदच्छेद (sandhi-resolved): आ | यस्मिन् | सप्त | रश्मयः | तताः | यज्ञस्य | नेतरि || मनुष्वत् | दैव्यम् | अष्टमम् | पोताः | विश्वम् | तत् | इन्वति || 1) ‘आ यस्मिन्’ = आ + यस्मिन् (उपसर्ग/निपात + सर्वनाम)
- 2) ‘यस्मि॑न्त्स॒प्त’ संहितायां ‘यस्मिन्’ + ‘सप्त’ इत्यत्र अन्त्य-न् + आरम्भ-स् संयोगः (पदपाठे पृथक्)
- 3) ‘रश्मयस्त॒ता’ = रश्मयः + तताः (विसर्ग-लोप/सन्धि; पदपाठे रश्मयः | तताः)
- 4) ‘मनुष्वद्दैव्यम्’ = मनुष्वत् + दैव्यम् (त् + द् → द्द्)
- 5) ‘विश्वं तदि॑न्वति’ = विश्वम् + तत् + इन्वति (म् + त् संयोग; ‘तत्’ पृथक्)
The meaning
Outer meaning
He in whom the seven rays are stretched—the leader of the sacrifice—impels all that eighth, divine power which acts in us as in man: the Pota, the purifier who moves the whole offering.
Inner meaning
Agni as yajñasya netṛ is the inner guide who holds within himself the ‘seven rays’—the complete spectrum of illuminations/faculties (often linked with the seven horses/tongues, seven seers, seven streams): powers of knowledge and action when aligned to truth. From this organized light he sets in motion an ‘eighth’ divine potency: a higher integrative force beyond the ordinary sevenfold functioning—often experienced as a unifying, truth-seeing power that purifies the entire movement (pota). ‘Manuṣvat’ indicates it works in the human system (not only in gods): the divine can become operative in embodied life. The result is that the whole offering—every part of nature—is compelled toward its truth and completeness.
Universal truth
When inner leadership is established, the many rays of capacity become coordinated, and a higher unifying power awakens that purifies and carries the whole life toward truth.
Themes
yajña leadership, purification (pota), numerical symbolism, ordering of forces
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu / Bhārgava
- Other hymns
- RV 2.5.1-8
Family tradition
Agni-centered mantric science linking priestly functions to inner faculties; the priest-names (netṛ, potā) become psychological powers.
Significance
Shows the rishi’s characteristic move: ritual taxonomy becomes a map of inner transformation—Agni as leader coordinating rays and awakening a higher purifying power.
The deity
- Devata
- Agni (as Netṛ and Pota principle)
- Epithets
- Netṛ (leader), Pota (purifier), Vaiśvānara, Sapta-raśmi (seven-rayed)
- Related deities
- Sarasvatī (purifying inspiration), Varuṇa (ṛta and purification), Indra (illumination that breaks obstruction)
Cosmic role
Organizer of the cosmic sacrifice; channel through which divine powers enter and purify manifestation.
Inner power
Coordinating will that aligns faculties (seven rays) and awakens an integrative purifying truth-force (the ‘eighth’).
In ritual
Where it is used
Priestly-function hymn; recited in contexts emphasizing correct leading/purifying of the offering
आ यस्मि॑न्त्स॒प्त र॒श्मय॑स्त॒ता य॒ज्ञस्य॑ ने॒तरि॑ । म॒नु॒ष्वद्दैव्य॑मष्ट॒मं पोता॒ विश्वं॒ तदि॑न्वति ॥
आ । यस्मि॑न् । स॒प्त । र॒श्मयः॑ । त॒ताः । य॒ज्ञस्य॑ । ने॒तरि॑ । म॒नु॒ष्वत् । दैव्य॑म् । अ॒ष्ट॒मम् । पोता॑ । विश्व॑म् । तत् । इ॒न्व॒ति॒ ॥
ā | yasmin | sapta | raśmayaḥ | tatāḥ | yajñasya | netari | manuṣvat | daivyam | aṣṭamam | potā | viśvam | tat | invati
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3 × 8
Bright and schematic; enumerative clarity (seven/eight) gives a teaching-mantra feel.
Creates mental order and lucidity; supports visualization of rays aligning and a higher purity descending.
- सप्त रश्मयः (sapta raśmayaḥ)
- Literal: seven rays. Symbolic: sevenfold powers of illumination/faculties organized in the inner being
- यज्ञस्य नेतरि (yajñasya netari)
- Literal: in the leader of the sacrifice. Symbolic: Agni as inner guide organizing the yoga of works
- दैव्यम् अष्टमम् (daivyam aṣṭamam)
- Literal: the divine eighth. Symbolic: a higher integrative power beyond the ordinary functioning; unifying truth-force
- मनुष्वत् (manuṣvat)
- Literal: as in man, humanly. Symbolic: divine action becoming effective in embodied consciousness
- पोता (potā)
- Literal: purifier-priest (Pota). Symbolic: the purifying intelligence/force that clarifies motives and refines the offering
- विश्वं तत् इन्वति (viśvaṃ tad invati)
- Literal: impels all that. Symbolic: moves the entire nature toward truth—no part left outside the transformation
Role-theology of the yajña: identifies the guiding principle with seven rays and an eighth purifier; suitable for sacrificial sequencing where priestly offices are invoked and harmonized.
At points of ritual requiring purification/verification of offerings; conceptually linked to Pota’s role in Soma rites
Invocation of Agni as leader and purifier to impel the sacrifice effectively
Meditation on aligning one’s faculties: use before study, mantra-japa, or any practice needing clarity and purification of intention.
raśmí- ‘ray/rein’ (semantic overlap: light-line and controlling rein). tatāḥ from √tan (PIE *ten- ‘stretch’, cf. Latin tendō). netṛ from √nī (PIE *nei- ‘lead’, cf. Greek νέω in some developments, Latin ducere is different but *nei- is widespread). pótā (priest title) connected with purification; compare √pū ‘to purify’ as the wider ritual semantic field; invati from √inv ‘impel’ (Vedic). The 'seven' + 'eighth' is a symbolic numerology: seven differentiated powers and an eighth synthesizing/divine completing agent.
septenary energies, integrating 'eighth' principle, immanence of the divine in the human (manuṣvat)
Seven rays aligned under the netṛ enact ṛta as coordinated right functioning; the ‘eighth’ is the integrative truth-force.
Purification (pota) means removing mixture and falsehood so the offering becomes satya-aligned.
From multiplicity (seven) to higher unity (eighth) that carries the whole (viśvam) forward.
Integral yoga psychology: coordination of parts + descent/awakening of a higher unifying power.
dawn_or_morning (ray imagery; adaptable)
Rays = faculties of knowledge; sun = truth-consciousness; purification = refinement of nature by inner fire.
- What is the primary Vedic 'mythologem' present in this verse?
- The sacrificial leader in whom seven rays are stretched, activating an eighth divine purifier: a mythic image of cosmic order (Rita) being organized through Agni’s guidance, with purification as the means by which the whole movement advances.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √tan ‘stretch’ reflects PIE *ten- (tension, extension) foundational to many IE languages. √nī ‘lead’ reflects PIE *nei- (guidance, conduct). These inherited action-roots support the verse’s core semantics: extending rays and leading the rite.
- What is the relationship between the Rishi and the Devata here?
- The rishi describes Agni not only as a recipient of praise but as the inner organizer of the entire yajña: the human performer aligns with that leadership so that the purifier-power (pota) can impel the whole offering toward completeness.
Align the ‘seven rays’ (senses, mind, will, discernment, emotion, life-force, body-awareness) under a single inner guidance; invite the ‘eighth’ unifying purity.
Ajna (coordination/leadership) supported by Manipura (Agni) and Sahasrara (higher unifying descent).
Box breathing 4-4-4-4 for 7 cycles (seven rays), then a long exhale while chanting to invite the ‘eighth’.
Lucid integration; quiet wonder; purified intention.
After chanting, list seven active movements in your nature today; offer each into Agni. Then sit for the ‘eighth’: a single unifying intention felt above the head descending as calm clarity through the whole body.
Gāyatrī with crisp udātta according to Saṃhitā marks (saptá, raśmáyaḥ, yajñásya, netári).
Make the enumeration clear: ‘sapta’ and ‘aṣṭamam’ distinctly articulated; slight pause after ‘netari’.
(sapta): clear ‘pt’, (raśmayaḥ): śm conjunct; final ḥ light, (netari): dental t, (manuṣvat): ‘ṣv’ conjunct; final t crisp, (potā): long ā
Clear, teaching-like, luminous; avoid heaviness.
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