Rig Veda 1.45.2: Mandala 1, Sukta 45, Mantra 2
Sukta 1.45
- Rishi
- Kaṇva
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
श्रुष्टीवानो हि दाशुषे देवा अग्ने विचेतसः । तान्रोहिदश्व गिर्वणस्त्रयस्त्रिंशतमा वह ॥
śruṣṭī́vāno hí dāśúṣe devā́ agne vícetasaḥ | tā́n rohidáśva girvaṇas tráyas triṃśatám ā́ vaha ||
Denn die Götter, o Agni, hören gern auf den Spender; sie sind Mächte des unterscheidenden Bewusstseins. Bring sie herbei, du vom Lied Gepriesener mit rötlichen Rossen; führe die dreimal Elf — die volle Schar der Götter — in unser Opferfeld.
Word by Word
- श्रुष्टीवानः
- attentive, ready to listenAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (अग्नेः विशेषणम्)Role Kartā (विशेषणरूपेण कर्तृपदस्य)Root श्रुष्टीवत् (प्रातिपदिक; श्रु- ‘श्रवणे/श्रवण’ से) + -वत्
- हि
- indeed, forIndeclinableनिपात (हेतु/निश्चयार्थ)Root हि (निपात)
- दाशुषे
- to the worshipper/giverNoun (participle used substantively)पुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot दाश्वस्/दाशुष् (√दाश्/दश् ‘दान/पूजा’), कृदन्त-प्रातिपदिक
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot देव (प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन, एकवचनRole SambodhanaRoot अग्नि (प्रातिपदिक)
- विचेतसः
- wise, discerningAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (देवाः इत्यस्य विशेषणम्)Role Kartā (विशेषणरूपेण)Root वि-चेतस् (प्रातिपदिक)
- तान्
- those (them)Pronounपुंलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- रोहिदश्व
- O you with ruddy (reddish) horsesNoun (compound, vocative)पुंलिङ्ग, सम्बोधन, एकवचन (अग्नेः विशेषण-नाम)Role SambodhanaRoot रोहिद-अश्व (समास-प्रातिपदिक)
- गिर्वणः
- O praised one (delighting in hymns)Noun/Adjectiveपुंलिङ्ग, सम्बोधन, एकवचन (अग्नेः)Role SambodhanaRoot गिर्वणस् (प्रातिपदिक; ‘गिर्’ स्तुति + ‘वणस्’)
- त्रयः
- threeNumeralपुंलिङ्ग, प्रथमा, बहुवचनRole Karma (आ-वह इत्यस्य कर्म)Root त्रि (संख्याप्रातिपदिक)
- त्रिंशत्तमाः
- thirtieth (i.e., completing thirty)Adjective (ordinal/collective qualifier)पुंलिङ्ग, प्रथमा, बहुवचन (त्रयः इत्यस्य विशेषणम्)Role Karma (विशेषणरूपेण)Root त्रिंशत् + -तम (क्रमवाचक/परिमाणवाचक-प्रातिपदिक)
- आ
- hither, towardsIndeclinableउपसर्गः (आ-गमन/आनयनार्थ)Root आ (उपसर्ग/अव्यय)
- वह
- carry/bring (you)Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRole Kriyā (आह्वान-क्रिया)Root √वह् (वहति) + लोट् मध्यमपुरुष एकवचन
Sandhi Notes
- पदच्छेदः: श्रुष्टीवानः | हि | दाशुषे | देवाः | अग्ने | विचेतसः || तान् | रोहिदश्व | गिर्वणः | त्रयः | त्रिंशत्तमाः | आ | वह || प्रमुख-सन्धयः: (1) तान् + रोहिदश्व → तान्रोहिदश्व (न् + र → न्र)
- (2) त्रिंशत्तमाः + आ → त्रिंशत्तमा व (पदपाठे ‘त्रिंशत्तमाः आ’; संहितायां विसर्ग/दीर्घ-सन्धि के साथ ‘...तमाऽऽ...’ प्रकार; यहाँ पाठ-रूप ‘...त॒मा व॑ह’ में ‘आ’ पृथक् उपसर्गः)
The meaning
Outer meaning
The gods are eager to listen for the giver; they are discerning. Agni with ruddy horses, praised by singers, is asked to bring the thirty-three gods here.
Inner meaning
When the human being becomes dāśuṣ (one who gives/offers), the higher powers ‘incline to listen’—inner help responds to sincere offering. The gods are vicetasaḥ: powers of discrimination and conscious ordering, not blind forces. Agni is rohidaśva: his horses are ruddy—vital energies purified and made luminous to carry the divine powers into the field of practice. ‘Thrice-eleven’ signifies the full completeness of the divine functioning available to the seeker when the inner fire is active and the aspiration is rightly voiced (girvaṇas: affirmed by the word).
Universal truth
Grace answers generosity of consciousness: when we truly offer (ego, desire, confusion), higher discernment and support become available. Energised aspiration can ‘carry’ a complete set of capacities into life.
Themes
Invitation of the 33 gods, Agni as carrier, Mantric responsiveness
The seer
- Rishi
- Kaṇva
- Lineage
- Kāṇva
- Other hymns
- RV 1.45.1, RV 1.45.3
Family tradition
Kāṇva ritual-poetic craft often stresses reciprocity: the gods respond to the dāśuṣ (true offerer). The hymn frames listening, discernment, and arrival as psychological processes.
Significance
Establishes a key Vedic yoga principle: inner sincerity of offering evokes a responsive descent/arrival of higher powers.
The deity
- Devata
- Agni (as bringer of the 33 gods)
- Epithets
- rohidaśva (ruddy-horsed), girvaṇaḥ (praised by singers)
- Related deities
- Viśve Devāḥ, Indra, Soma
Cosmic role
Messenger and carrier: Agni conveys offerings upward and brings divine powers downward into the rite.
Inner power
Mobilises purified life-energy to host higher discernment; makes the psyche a fit ‘offering-field’.
In ritual
Where it is used
Devatā-āvāhana within Agni-led offerings; invitation of Viśve Devāḥ / full pantheon
श्रु॒ष्टी॒वानो॒ हि दा॒शुषे॑ दे॒वा अ॑ग्ने॒ विचे॑तसः । तान्रो॑हिदश्व गिर्वण॒स्त्रय॑स्त्रिंशत॒मा व॑ह ॥
श्रु॒ष्टी॒ऽवानः । हि । दा॒शुषे॑ । दे॒वाः । अ॒ग्ने॒ । विचे॑तसः । तान् । रो॒हि॒त्ऽअ॒श्व॒ । गि॒र्व॒णः॒ । त्रयः॑ऽत्रिंशतम् । आ । व॒ह॒ ॥
śruṣṭī-vānaḥ | hi | dāśuṣe | devāḥ | agne | vicetasaḥ | tān | rohit-aśva | girvaṇaḥ | trayaḥ-triṃśatam | ā | vaha
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3 pādas × 8 syllables
Quick, calling rhythm—well-suited to ‘bring them here’ (ā vaha).
Energises and gathers; creates a sense of descent/arrival of forces into the body-mind.
- दा॒शुषे (dāśuṣe)
- Literal: to the giver/offerer. Symbolic: the sincere practitioner who offers self and action
- श्रु॒ष्टी॒वानः (śruṣṭīvānaḥ)
- Literal: eager to hear/obedient listeners. Symbolic: inner powers that respond when the call is true
- विचे॑तसः (vicetasaḥ)
- Literal: discerning, intelligent. Symbolic: luminous discriminations; conscious faculties of truth
- रोहित्ऽअश्व (rohidaśva)
- Literal: having ruddy horses. Symbolic: purified vital energies that can bear the gods
- गिर्वणः (girvaṇaḥ)
- Literal: praised by songs/words. Symbolic: affirmed by mantra; supported by right speech
- त्रयःत्रिंशतम् (trayastriṃśatam)
- Literal: the thirty-three. Symbolic: complete divine functioning; fullness of supporting powers
Standard Hotṛ/Agni function: conveyance and seating of the devas at Soma/oblations; emphasizes the law that devas respond to sincere offering (dāśuṣ).
After establishing Agni and intention, to call the complete assembly of gods into the sacrifice.
Recitation to ‘bring’ (ā vaha) the gods; accompanied by offerings into fire.
Use when you feel scattered: chant to gather all supportive faculties; then list (mentally) the ‘33’ as completeness—body, life, mind, intuition—invited into harmony.
from √/√ (dāś/dash) ‘to offer, give reverently’. from vi- + √ (cit) ‘to perceive/notice’: ‘widely discerning’. from √ (vah) ‘to carry’ (PIE *weǵh- ‘carry’; cf. Latin vehō). ‘reddish’ (dawn/fire hue) + ‘horse’ (dynamic force).
Reciprocity of offering (dāśuṣ) and divine response, Viveka/discernment (vicetas) as divine quality
The discerning gods (vicetasaḥ) support ṛta by right seeing and right arrangement.
Listening of the gods symbolizes truth’s responsiveness to sincerity; speech (gir) must align with satya.
Assembly of devas is a re-creation of ordered cosmos in the human field.
Aurobindonian psychological monotheism: devas as functional powers of one Consciousness.
Fire = aspiration; horses = vital energies; chariot = organized life-force carrying higher consciousness into action.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘convocation of the Thirty-Three’—Agni summons the full pantheon to partake. Innerly, it encodes the gathering of all luminous functions of consciousness when the aspirant becomes a true dāśuṣ (one who gives/surrenders).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vah ‘carry’ is a strong IE inheritance (transport verb with broad cognate set). The numeric formula ‘thrice eleven’ is an archaic Indo-European poetic way to totalize a divine assembly.
- What is the relationship between the Rishi and the Devata here?
- The rishi asserts a psychological law: the gods are ‘śruṣṭī-vānaḥ’ (ready to hear) specifically ‘to the giver’—divine help increases with the intensity of offering. Agni mediates this reciprocity by ‘carrying’ the powers into the seeker’s field.
Become the dāśuṣ: offer restlessness and desire; then feel Agni ‘bring’ discernment and supportive powers into the mind and nerves.
Maṇipūra (mobilizing) and Viśuddha (gir/true speech)
Brisk but controlled kapalabhāti-lite (if suitable) for 30–60 seconds, then quiet breathing while chanting once slowly.
Energised clarity; sense of being inwardly ‘attended’ by higher faculties.
Before difficult action, chant 3 times; pause; inwardly request ‘complete help’—stability, courage, clarity, harmony—then proceed.
Follow Śākala accents; keep the imperative ‘ā vaha’ crisp; avoid dragging consonant clusters.
Mark the sense-units: śruṣṭīvāno… / devā… vicetasaḥ / tān… ā vaha.
śruṣṭīvāno: retroflex ṣṭ; long ī, dāśuṣe: long ā; ś not s, vicetasaḥ: ‘ce’ clear, not ‘che’, rohidaśva: split rohi-daśva; keep ‘śv’ cluster clean, girvaṇaḥ: ‘rv’ cluster; final visarga light, trayastriṃśatam: articulate trayas-triṃ-śa-tam; nasal ‘ṃ’ before ś
Bright, summoning, slightly rising at the end to propel ‘ā vaha’.
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