Rig Veda 5.46.6: Mandala 5, Sukta 46, Mantra 6
Sukta 5.46
- Rishi
- Atri
- Devata
- Viśve Devāḥ with Bhaga and Aditi prominently
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
उत त्ये नः पर्वतासः सुशस्तयः सुदीतयो नद्यस्त्रामणे भुवन् । भगो विभक्ता शवसावसा गमदुरुव्यचा अदितिः श्रोतु मे हवम् ॥
utá tyé naḥ párvatāsaḥ su-śastáyaḥ su-dītáyo nádyaḥ trā́maṇe bhuvan | bhágo vi-bháktā śávasā ávasā ā́ gamad uru-vyácā áditiḥ śrótu me hávam ||
Und mögen jene festen Mächte — die Berge, wohlgepriesen, und die hell strömenden Flüsse — uns zu Rettern werden, zum Schutz. Möge Bhaga, der Austeiler der Gaben, mit Kraft und Beistand kommen; möge die weithin schreitende Aditi meinen Ruf hören und uns die ungebrochene Freiheit auftun.
Word by Word
- उत
- and, alsoIndeclinableसमुच्चय/उपपद-निपातRoot उत (निपात)
- त्ये
- those (they)Pronoun (demonstrative)पुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- नः
- of us, ourPronounषष्ठी बहुवचनम् (एन्क्लिटिक) = ‘our’Role सम्बन्ध (genitival) / Sampradāna (contextual: for us)Root अस्मद् (सर्वनाम)
- पर्वतासः
- mountainsNounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot पर्वत (प्रातिपदिक)
- सुशस्तयः
- well-praised / having good praisesAdjective (used substantively)स्त्रीलिङ्गे प्रथमा बहुवचनम्Role Kartā (appositional to पर्वतासः / or predicative attribute)Root सु-शस्ति (प्रातिपदिक; ‘good praise’)
- सुदीतयः
- bright, well-luminousAdjective (used substantively)स्त्रीलिङ्गे प्रथमा बहुवचनम्Role Kartā (appositional)Root सु-दीत (प्रातिपदिक; ‘well-shining/bright’)
- नद्यः
- riversNounस्त्रीलिङ्गे प्रथमा बहुवचनम्Role KartāRoot नदी (प्रातिपदिक)
- त्रामणे
- for protectionNounनपुंसकलिङ्गे चतुर्थी एकवचनम् (दत्त्यर्थे)Role SampradānaRoot त्रा (धातु) → त्रामण (प्रातिपदिक ‘protection’)
- भुवन्
- may they be / may they becomeVerbलोट् (आशीर्लिङ्/विधिलिङ्-प्रायः वैदिके) 3पुरुष बहुवचनम् (परस्मैपदम्) — ‘let them be/become’Root भू (धातु)
- भगः
- Bhaga (the distributor, a Āditya)Noun (deity-name)पुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot भग (प्रातिपदिक)
- विभक्ता
- the distributor, apportionerAgent noun (participle-like)पुंलिङ्गे प्रथमा एकवचनम्Role Kartā (apposition to भगः)Root वि-भज् (धातु) → विभक्तृ (कृदन्त-प्रातिपदिक)
- शवसा
- with strength, by mightNounनपुंसकलिङ्गे तृतीया एकवचनम्Role KaraṇaRoot शवस् (प्रातिपदिक)
- अवसा
- with help, with aidNounनपुंसकलिङ्गे तृतीया एकवचनम्Role KaraṇaRoot अवस् (प्रातिपदिक; ‘help, favor’)
- गमत्
- may he comeVerbलोट् 3पुरुष एकवचनम् (परस्मैपदम्) — ‘let (him) come’Root गम् (धातु)
- उरुव्यचाः
- wide-extending, far-reachingAdjectiveपुंलिङ्गे प्रथमा एकवचनम् (विशेषणम्; भगः/विभक्ता इत्यस्य)Role Kartā (as qualifier)Root उरु-व्यचस् (प्रातिपदिक; ‘wide-reaching’)
- अदितिः
- AditiNoun (deity-name)स्त्रीलिङ्गे प्रथमा एकवचनम्Role KartāRoot अदिति (प्रातिपदिक; देवी)
- श्रोतु
- may (she) hearVerbलोट् 3पुरुष एकवचनम् (परस्मैपदम्) — ‘let (her) hear’Root श्रु (धातु)
- मे
- myPronounषष्ठी एकवचनम् (एन्क्लिटिक) = ‘my’Role सम्बन्ध (genitival)Root अस्मद् (सर्वनाम)
- हवम्
- invocation, callNounपुंलिङ्गे द्वितीया एकवचनम्Role KarmaRoot हव (प्रातिपदिक; ‘invocation/call’)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): उ॒त | त्ये | नः | पर्वतासः | सुशस्तयः | सुदीतयः | नद्यः | त्रामणे | भुवन् || भगः | विभक्ता | शवसा | अवसा | गमत् | उरुव्यचाः | अदितिः | श्रोतु | मे | हवम् || Notable points: (1) न॒द्य१॒॑स्त्राम॑णे → नद्यः + त्रामणे (visarga before त्). (2) गमद् → गमत् (final -d becomes -t before pause; Vedic orthography often writes -d). (3) Accent marks are preserved in the saṃhitā text but not re-applied here per-pada
- analysis is morphological
The meaning
Outer meaning
May the mountains, well-praised, and the rivers, bright-flowing, become our protectors. May Bhaga, the distributor, come with strength and help. May wide-moving Aditi hear my call.
Inner meaning
Mountains symbolize stable, immovable powers of consciousness—firm realizations that can ‘rescue’ when the being is shaken. Rivers are luminous currents of inspiration and purification that carry the seeker onward. Bhaga is the right distributor: he apportions the true share of delight, fortune, and spiritual gain—preventing imbalance and premature grasping. Aditi, the wide and unbound Infinite, is invoked to hear the call: she opens the field of unbroken freedom where the journey becomes secure and expansive.
Universal truth
Help comes in two complementary forms: stability (mountain) and flow (river). When right distribution of energies and joys is maintained (Bhaga) and consciousness widens into the Infinite (Aditi), protection becomes natural and enduring.
Themes
protection, felicity-allotment, cosmic supports as inner powers, invocation
The seer
- Rishi
- Atri (Ātreya)
- Lineage
- Ātreya
- Other hymns
- RV 5.41 (Aditi motifs in Book 5), RV 7.41 (Bhaga invoked as distributor; cross-book thematic link), RV 1.113 (Uṣas: luminous flow motif; thematic resonance with ‘bright rivers’)
Family tradition
Atri’s book frequently pairs cosmic supports (parvata/āpaḥ) with deities of wideness and felicity (Aditi, Bhaga), indicating a yoga of secure expansion.
Significance
The seer emphasizes protection not only by force but by wideness (Aditi) and right measure (Bhaga), ensuring integral and balanced growth.
The deity
- Devata
- Bhaga and Aditi (within Viśve Devāḥ frame)
- Epithets
- vibhaktā (apportioner), uruvyacā (wide-moving)
- Related deities
- Savitṛ (often linked with Bhaga in prosperity/impulsion), Varuṇa-Mitra (ṛta and wideness), Sarasvatī (flowing inspiration akin to rivers)
Cosmic role
Bhaga distributes the rightful portion of light, joy, and prosperity; Aditi embodies infinite freedom and the mother-wideness that protects and releases.
Inner power
Balanced enjoyment and attainment (Bhaga) together with expansive, unbound consciousness (Aditi) that dissolves limitation.
In ritual
Where it is used
Viśve Devāḥ protective invocation; Bhaga/Aditi petitions within offerings
उ॒त त्ये न॒: पर्व॑तासः सुश॒स्तय॑: सुदी॒तयो॑ न॒द्य१॒॑स्त्राम॑णे भुवन् । भगो॑ विभ॒क्ता शव॒साव॒सा ग॑मदुरु॒व्यचा॒ अदि॑तिः श्रोतु मे॒ हव॑म् ॥
उ॒त । त्ये । नः॒ । पर्व॑तासः । सु॒ऽश॒स्तयः॑ । सु॒ऽदी॒तयः॑ । न॒द्यः॑ । त्राम॑णे । भु॒व॒न् । भगः॑ । वि॒ऽभ॒क्ता । शव॑सा । अव॑सा । आ । ग॒म॒त् । उ॒रु॒ऽव्यचाः॑ । अदि॑तिः । श्रो॒तु॒ । मे॒ । हव॑म् ॥
uta | tye | naḥ | parvatāsaḥ | su-śastayaḥ | su-dītayaḥ | nadyaḥ | trāmaṇe | bhuvan | bhagaḥ | vi-bhaktā | śavasā | avasā | ā | gamat | uru-vyacāḥ | aditiḥ | śrotu | me | havam
44
4 × ~11 syllables; alternating stability (mountains) and flow (rivers) fits triṣṭubh balance.
Firm openings with grounded weight, then a flowing middle, ending in a wide, open call to Aditi.
Stabilizes the mind, then opens it; evokes both rootedness and spacious release.
- पर्वतासः (parvatāsaḥ)
- Literal: mountains. Symbolic: stable powers/realizations; firm supports of ascent
- सुशस्तयः (suśastayaḥ)
- Literal: well-praised. Symbolic: recognized and affirmed inner strengths; established virtues
- नद्यः (nadyaḥ)
- Literal: rivers. Symbolic: flowing currents of consciousness, inspiration, purification
- सुदीतयः (sudītayaḥ)
- Literal: bright-shining/bright-flowing. Symbolic: luminous movements of thought and life-force
- त्रामणे (trāmaṇe)
- Literal: for protection/rescue. Symbolic: inner safeguarding from collapse, fear, and obstruction
- भगः (bhagaḥ)
- Literal: Bhaga. Symbolic: distributor of felicity; right measure of enjoyment and attainment
- विभक्ता (vibhaktā)
- Literal: divider/apportioner. Symbolic: discernment in distribution of force and delight; right share
- शवसा (śavasā)
- Literal: with strength. Symbolic: effective power for realization, not mere sentiment
- अवसा (avasā)
- Literal: with help/favor. Symbolic: grace and supporting assistance
- उरुव्यचा अदितिः (uruvyacā aditiḥ)
- Literal: wide-moving Aditi. Symbolic: infinite consciousness expanding through the being; unbroken freedom
- हवम् (havam)
- Literal: call. Symbolic: aspiration-prayer that draws down the higher response
Protective and auspicious invocation within the sacrifice; calling stabilizing and flowing powers as guardians, and Bhaga/Aditi for allotment and freedom
When seeking trāṇa (protection) and auspicious distribution (bhaga) for the sacrificer; also in concluding protective frames.
Prayer for rescue and right allotment of boons; invoking Aditi to ‘hear’ and widen the field.
Use in times of instability: invoke inner ‘mountains’ (steadiness) and ‘rivers’ (cleansing flow), ask for right measure of ambition/joy (Bhaga), and rest in wideness (Aditi).
vi-bháktā from vi-√bhaj ‘to divide, apportion’ (PIE *bʰag- ‘share, allot’ also behind Bhaga as ‘dispenser of portions’). trā́maṇa ‘protection’ from √trā ‘to protect, save’. uru-vyácā ‘wide-ranging’ (uru ‘broad’ + √vyac ‘to extend/spread’). Aditi ‘unbinding/unboundedness’ often explained as a-diti (negation + ‘binding’), aligning with the semantic field of freedom from limitation.
Aditi as unboundedness/freedom, bhaga as right share/portion (ordered distribution), trāṇa (saving protection)
Bhaga’s right distribution reflects ṛta as right measure and proportion in life and sadhana.
Aditi’s unbrokenness supports truth-consciousness by removing constriction and false limitation.
Stability and flow as twin cosmic supports; the Infinite (Aditi) as matrix of all formations.
Aditi as proto-concept of the Infinite/Ananta; Bhaga as principle of right enjoyment—aligns with integral spirituality rather than world-negation.
Mountains = stable realizations and inner strength; rivers = luminous currents of inspiration and purification; wideness (Aditi) = infinite consciousness-field.
- What is the primary Vedic 'mythologem' present in this verse?
- The verse uses the mythic-cosmic supports ‘mountains and rivers’ as rescuers, then summons Bhaga (apportioner) and Aditi (unbounded mother) to arrive and hear. Innerly, stability (parvata) and right flow (nadī) must both protect the seeker; then the power that assigns one’s true portion (Bhaga) and the infinite freedom that releases limitation (Aditi) respond to the call.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Bhaga aligns with PIE *bʰag- ‘share, apportion’ (cf. Slavic *bogŭ ‘god/fortune’ via ‘giver of fortune’). √trā has Indo-Iranian parallels (Avestan thrā- ‘protect’). The semantic pairing of ‘share’ (bhaga) and ‘unbounded’ (aditi) encodes a structured freedom: allotment within ṛta, and release into wideness.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi asks for trāmaṇa (rescue) through both the fixed and the flowing powers, then invites Bhaga to ‘come’ with strength/help and requests Aditi to ‘hear’ the havam. The reciprocity is: the human call organizes itself into praise and invocation; the cosmic powers respond by stabilizing, guiding, and widening the consciousness into protected freedom.
Stability-and-flow contemplation: feel a mountain-like steadiness in the spine and a river-like cleansing flow in the breath; invoke Bhaga for right measure; open into Aditi as boundless space-awareness.
muladhara (stability/mountain), svadhisthana (flow/waters), sahasrara (Aditi wideness)
Box breathing 4-4-4-4 to establish ‘mountain’; then 6–8 slow exhales imagining a ‘river’ washing the system; finish with open awareness as ‘Aditi’.
Protected, balanced, spacious.
When overwhelmed, first become ‘parvata’ (immovable witness). When stuck, become ‘nadī’ (let consciousness flow). Let Bhaga regulate intensity and enjoyment—no grasping, no suppression. Then rest in Aditi: widen beyond the problem until it loses power to bind.
Triṣṭubh pacing: keep the first pāda grounded, second more flowing; preserve lexical accents on parvatāsaḥ, nadyas, bhago, aditiḥ.
Let ‘trāmaṇe’ be clearly articulated (purpose: protection). Place a gentle emphasis on ‘uruvyacā’ to evoke wideness.
: ‘par-va-tā-saḥ’ (long ā), : ‘su-śas-ta-yaḥ’ (ś, not s), : ‘su-dī-ta-yaḥ’ (long ī), : ‘vi-bhak-tā’ (kh aspirate), : ‘a-di-tiḥ’ (light visarga)
Grounded and soothing; widen the tone on ‘uruvyacā aditiḥ’.
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