Rig Veda 5.49.3: Mandala 5, Sukta 49, Mantra 3
Sukta 5.49
- Devata
- A collective invocation: Pūṣan, Bhaga, Aditi, Uṣas, and major gods
- Rasa
- Adbhuta (wonder) and Shanta (peace)
अदत्रया दयते वार्याणि पूषा भगो अदितिर्वस्त उस्रः । इन्द्रो विष्णुर्वरुणो मित्रो अग्निरहानि भद्रा जनयन्त दस्माः ॥
adatrayā́ dayate vā́ryāṇi pūṣā́ bhágo áditiḥ vásta usrā́ḥ | índro víṣṇur váruṇo mitró agnír áhāni bhadrā́ janayanta dasmā́ḥ ||
Durch unerschöpfliches Geben gewährt Pūṣan die begehrten Gaben; Bhaga, Aditi und die lichten Uṣas kleiden uns in Zuwachs. Indra, Viṣṇu, Varuṇa, Mitra, Agni – diese wunderwirkenden Mächte lassen glückverheißende Tage entstehen.
Word by Word
- अदत्रया
- by (their) uninjuring/generous powerविशेषणस्त्रीलिङ्ग, तृतीया विभक्ति, एकवचन (अदत्रया)Role करण (हेतु/साधन-भाव; ‘अदत्रया’ = ‘अदत्र-भावेन/अदत्र-शक्त्या’)Root अदत्र (प्रातिपदिक) < अ- + दत्र (दातृ/दत्र ‘दाता/दानशील’ से) अथवा ‘अदत्र’ (अ- ‘न’ + दत्र ‘क्षति/दोष’)
- दयते
- gives, bestowsक्रियालट् (वर्तमान), प्रथमपुरुष, एकवचन, आत्मनेपदRole क्रिया (मुख्य क्रिया)Root √दा/दय् (वेद. ‘दयते’ = ‘वितरति/ददाति’)
- वार्याणि
- choice boons, desirable giftsनाम/विशेषणनपुंसकलिङ्ग, द्वितीया विभक्ति, बहुवचनRole कर्मRoot वार्य (प्रातिपदिक; √वृ/√वर् ‘वरण/वरणीय’ से)
- पूषा
- Pūṣanनामपुंलिङ्ग, प्रथमा विभक्ति, एकवचन (वेद. नामरूप ‘पूषा’)Role कर्तृRoot पूषन् (देवनाम; प्रातिपदिक)
- भगः
- Bhagaनामपुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (समुच्चित कर्तृ)Root भग (देवनाम/प्रातिपदिक)
- अदितिः
- Aditiनामस्त्रीलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (समुच्चित कर्तृ)Root अदिति (देवीनाम/प्रातिपदिक)
- वस्त
- dwells, abidesक्रियालट् (वर्तमान), प्रथमपुरुष, एकवचन, परस्मैपद (वेद. रूप)Role क्रिया (उपवाक्य-क्रिया)Root √वस् (वेद. ‘वस्त’ = ‘वसति/निवसति’)
- उस्रः
- the radiant one (Dawn/bright one)नाम/विशेषणपुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (वस्त इति क्रियायाः)Root उस्र (प्रातिपदिक; ‘उषस्/उषर्’ से सम्बन्ध; ‘प्रभात/दीप्त’)
- इन्द्रः
- Indraनामपुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (समुच्चित कर्तृ)Root इन्द्र (देवनाम/प्रातिपदिक)
- विष्णुः
- Viṣṇuनामपुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (समुच्चित कर्तृ)Root विष्णु (देवनाम/प्रातिपदिक)
- वरुणः
- Varuṇaनामपुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (समुच्चित कर्तृ)Root वरुण (देवनाम/प्रातिपदिक)
- मित्रः
- Mitraनामपुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (समुच्चित कर्तृ)Root मित्र (देवनाम/प्रातिपदिक)
- अग्निः
- Agniनामपुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृ (समुच्चित कर्तृ)Root अग्नि (देवनाम/प्रातिपदिक)
- अहानि
- daysनामनपुंसकलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्म (जनयन्त इति क्रियायाः)Root अहन् (प्रातिपदिक)
- भद्रा
- auspicious, goodविशेषणनपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, बहुवचन; अत्र ‘अहानि’ इत्यस्य विशेषणम्Role कर्म-विशेषणRoot भद्र (प्रातिपदिक)
- जनयन्त
- generate, bring forthक्रियालट् (वर्तमान), प्रथमपुरुष, बहुवचन, परस्मैपद (वेद. ‘जनयन्त’)Role क्रिया (मुख्य क्रिया)Root √जन् (णिच्) ‘जनयति’
- दस्माः
- wondrous, mighty (ones)विशेषणपुंलिङ्ग, प्रथमा विभक्ति, बहुवचन; इन्द्रादि-देवानां विशेषणम्Role कर्तृ-विशेषणRoot दस्म (प्रातिपदिक; ‘अद्भुत/शक्तिमान्’)
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): अदत्रया | दयते | वार्याणि | पूषा | भगः | अदितिः | वस्त | उस्रः || इन्द्रः | विष्णुः | वरुणः | मित्रः | अग्निः | अहानि | भद्रा | जनयन्त | दस्माः || 1) ‘भगो अदि॑तिः’ = भगः + अदितिः (ओ + अ → ओऽ; संहितायां ‘भगो’). 2) ‘मित्रो अ॒ग्निः’ = मित्रः + अग्निः (ः + अ → ओ; संहितायां ‘मित्रो’). 3) ‘अग्निरहा॑नि’ = अग्निः + अहानि (ः + अ → र्; संहितायां ‘अग्निर्’). 4) ‘अदत्रया’ तृतीया-एकवचन स्त्री
- ‘पूषा…’ कर्तृ-समुच्चयः
- ‘अहानि भद्रा’ कर्मसमूहः।
The meaning
Outer meaning
Through undiminishing giving, Pūṣan grants desirable boons; Bhaga, Aditi, and the bright Dawns clothe us in increase. Indra, Viṣṇu, Varuṇa, Mitra, Agni bring forth auspicious days.
Inner meaning
The path-finding divine force (Pūṣan) nourishes the journey by an inexhaustible generosity (adatrayā). Bhaga (the distributor of delight/portion), Aditi (infinite consciousness, freedom from limitation), and the Dawns (usrāḥ—luminous openings) ‘clothe’ the seeker with increase: they wrap the life-nature in expanding light and wideness. Then the great powers—Indra (illumined mind), Viṣṇu (all-pervading stride), Varuṇa (vast truth-law), Mitra (harmonizing light), Agni (inner will-fire)—generate ‘good days’: successive states of clarity and right action in the inner life.
Universal truth
When the being opens to the infinite and receives the divine distribution in right measure, life becomes a sequence of auspicious days—progressive awakenings rather than random fortune.
Themes
Auspicious days, Divine cooperation, Nourishment and guidance, Distribution of boons
The seer
- Lineage
- Atri (probable)
- Other hymns
- RV 5.49 (collective invocations), RV 5.50 (leader/friendship theme)
Family tradition
The Ātreya tone often gathers multiple deities as coordinated psychological powers—an integral yoga of many forces working together.
Significance
This verse is a compact map of the inner path: guidance (Pūṣan), distribution (Bhaga), wideness (Aditi), illumination (Uṣas), and the major transforming powers culminating in auspicious inner ‘days’.
The deity
- Devata
- Collective: Pūṣan, Bhaga, Aditi, Uṣas (usrāḥ), Indra, Viṣṇu, Varuṇa, Mitra, Agni
- Epithets
- Pūṣan (path-guardian), Bhaga (distributor), Aditi (infinite mother), usrāḥ (luminous dawns), dasmāḥ (wonderful, mighty)
- Related deities
- Savitṛ (impeller behind the movement), Soma (bliss as the ‘portion’ of Bhaga), Dyāvā-Pṛthivī (supporting field)
Cosmic role
A coordinated divine economy: guidance and nourishment, right distribution, infinite wideness, repeated illumination, and the governing powers of mind, pervasion, truth-law, harmony, and transforming will.
Inner power
Integrated transformation: the being is widened (Aditi), illumined (Uṣas/Indra), harmonized (Mitra), purified by truth (Varuṇa), empowered to act (Agni), and carried forward in expansive steps (Viṣṇu).
In ritual
Where it is used
Multi-deity invocation in soma sacrifice sequences; general stotra for prosperity and auspiciousness
अ॒द॒त्र॒या द॑यते॒ वार्या॑णि पू॒षा भगो॒ अदि॑ति॒र्वस्त॑ उ॒स्रः । इन्द्रो॒ विष्णु॒र्वरु॑णो मि॒त्रो अ॒ग्निरहा॑नि भ॒द्रा ज॑नयन्त द॒स्माः ॥
अ॒द॒त्र॒ऽया । द॒य॒ते॒ । वार्या॑णि । पू॒षा । भगः॑ । अदि॑तिः । वस्ते॑ । उ॒स्रः । इन्द्रः॑ । विष्णुः॑ । वरु॑णः । मि॒त्रः । अ॒ग्निः । अहा॑नि । भ॒द्रा । ज॒न॒य॒न्त॒ । द॒स्माः ॥
adatra-yā | dayate | vāryāṇi | pūṣā | bhagaḥ | aditiḥ | vaste | usraḥ | indraḥ | viṣṇuḥ | varuṇaḥ | mitraḥ | agniḥ | ahāni | bhadrā | janayanta | dasmāḥ
Triṣṭubh (probable; long multi-deity listing typical of triṣṭubh sweep)
44
4 pādas × ~11 syllables (approx.)
Processional and cumulative; names stack like successive powers entering the field.
Creates a sense of being ‘clothed’ and supported by many forces; stabilizes faith and uplift.
- adatrayā
- Literal: by the undiminishing (giving). Symbolic: inexhaustible grace; a flow not reduced by sharing
- dayate
- Literal: gives, apportions. Symbolic: the divine bestowal according to readiness
- vāryāṇi
- Literal: desirable boons. Symbolic: soul-helps: capacities, clarities, forces needed for the path
- Pūṣā
- Literal: Pūṣan, nourisher/guardian of paths. Symbolic: the guiding, safeguarding power that leads the inner journey
- Bhaga
- Literal: the distributor of shares. Symbolic: the power that apportions delight, fortune, right ‘portion’ of realization
- Aditiḥ
- Literal: the Infinite, unbound. Symbolic: limitless consciousness; freedom from constriction and falsehood
- usrāḥ
- Literal: bright dawns. Symbolic: repeated illuminations; openings of higher light in mind and life
- vaste
- Literal: clothes, covers. Symbolic: envelops the nature with a new substance of light/increase
- Indra
- Literal: lord of heaven. Symbolic: illumined mind-force that breaks the coverer
- Viṣṇu
- Literal: the pervader. Symbolic: expansive consciousness taking the ‘three strides’ beyond limitation
- Varuṇa
- Literal: lord of ṛta. Symbolic: vast truth and right law that purifies and sets right limits
- Mitra
- Literal: friend/contract. Symbolic: harmonizing luminous intelligence; concord in the being
- Agni
- Literal: fire. Symbolic: divine will, priest of the inner sacrifice
- ahāni bhadrā
- Literal: auspicious days. Symbolic: successive inner states of clarity, right movement, and gladness
A prosperity-and-auspiciousness verse; suitable for daily rites and for transitions (beginning of day, beginning of sacrifice) invoking coordinated divine support.
Morning/day-beginning; also when seeking safe passage and increase
Recitation to invoke boons and auspicious progress; offering with clarified intention
Use as a ‘day-blessing’ mantra: invoke guidance, wideness, illumination, and right action before daily work.
Aditi: a-diti ‘unboundness’ (√dā/√dī? in diti ‘binding/division’); signifies infinity and freedom from limitation—psychologically the wideness that releases. Pūṣan: from √puṣ ‘to thrive, nourish’. usrāḥ: ‘ruddy/bright’ rays/dawns; dawning illuminations. bhadrá: auspicious/good; in inner terms, harmonized states produced by coordinated divine powers.
Aditi (infinite freedom), Auspicious manifestation (bhadra ahāni), Interlocking divine functions (polytheistic unity)
Auspicious days arise when life-movements conform to ṛta—truth-law and harmony.
The ‘good day’ is a day of truth in thought, speech, and act; the gods are satya-bearing powers.
Dawns as continual new creation; each illumination is a re-beginning of the world within.
Integral psychological polytheism (Aurobindo): deities as differentiated powers of one Divine acting in the sadhaka.
dawn and daytime unfolding
Dawns and days symbolize repeated awakenings of consciousness; ‘clothing’ is the infusion of higher substance into the nature.
- What is the primary Vedic 'mythologem' present in this verse?
- The generation of ‘auspicious days’ by a coalition of gods: a mythologem of cosmic governance where multiple powers coordinate to produce favorable time and conditions. Psychologically, these are harmonized states of consciousness generated by aligned inner powers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The divine twins motif is absent here, but the coalition of sky/order/fire powers is IE-typical. uṣas/dawn imagery is strongly Indo-European (cf. Greek Ēōs, Latin Aurora, Lithuanian Aušra), showing inherited poetic continuity.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames the gods as active generators of the human time-experience (‘days’). Rather than bargaining, the verse affirms a reliance on divine coordination: nourishment (Pūṣan), right portion (Bhaga), wideness (Aditi), illumination (usrāḥ), and force/order/fire combine to produce auspicious living.
Invoking a complete inner support-system: guidance, wideness, illumination, harmony, truth, and will.
anāhata (Mitra—harmony) + ājñā (Indra—illumination)
4-4-6 breathing (inhale-hold-exhale) for steadiness; mentally place each deity as a quality entering with inhale.
Supported wideness with brightened mind; ‘good day’ consciousness.
At dawn, recite once slowly; then name inwardly: ‘Guidance (Pūṣan), Right Portion (Bhaga), Wideness (Aditi), Illumination (Uṣas), Force (Indra), Expansion (Viṣṇu), Truth-Law (Varuṇa), Harmony (Mitra), Will (Agni).’ Observe the day as a practice of these powers.
Maintain Vedic accents where marked (e.g.,,,,,,, ); let the deity-listing flow without flattening udatta peaks.
Slightly separate deity names with micro-pauses while preserving sandhi; keep ‘ahāni bhadrā’ as a single uplifted intention.
Pūṣā: long ū, retroflex ṣ (pū-ṣā), Aditiḥ: clear dental t (a-di-tiḥ), usrāḥ: initial short u, rolled/clear r (us-rāḥ), Varuṇa: retroflex ṇ (va-ru-ṇa), Mitra: crisp t (mi-tra), Agni: hard g (ag-ni)
bright, invoking, gently expansive
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