
Sukta 5.47
Atri (Ātreya tradition) (book 5)
Ambiguous/poetic: a feminine power (often read as Uṣas or a maternal cosmic principle) and the Pitṛs; hymn moves into ancestral/cosmic imagery
Triṣṭubh (probable; confirm in critical edition)
This short Atri hymn invokes a mysterious feminine cosmic power—often read through the imagery of Uṣas (Dawn) or a great Mother-principle—who “awakens” and calls the Pitṛs (Fathers/ancestors) to their seat in the rite. It then shifts into compact cosmological riddles (numbers and “cows of light”) describing the ordered gestation of the world, and closes with a prayer for well-being, firm footing, and safe passage under Mitra–Varuṇa, Agni, and the Vast Heaven.
Mantra 1
प्रयुञ्जती दिव एति ब्रुवाणा मही माता दुहितुर्बोधयन्ती । आविवासन्ती युवतिर्मनीषा पितृभ्य आ सदने जोहुवाना ॥
She yokes herself and moves from the heaven of light, speaking; the great Mother awakens her daughter. The young maiden of inspired thought, doing reverence, calls the Fathers to their seat—summoning the ancestral powers to establish the rite within us.
Mantra 2
अजिरासस्तदप ईयमाना आतस्थिवांसो अमृतस्य नाभिम् । अनन्तास उरवो विश्वतः सीं परि द्यावापृथिवी यन्ति पन्थाः ॥
Swift-moving, they go toward that goal; they have taken their stand at the navel of immortality. Endless and wide, the paths move everywhere, encompassing Heaven and Earth—channels by which the soul travels in the vast order.
Mantra 3
उक्षा समुद्रो अरुषः सुपर्णः पूर्वस्य योनिं पितुरा विवेश । मध्ये दिवो निहितः पृश्निरश्मा वि चक्रमे रजसस्पात्यन्तौ ॥
The Bull, the ocean, the ruddy fair-winged one, enters the ancient womb of the Father. Placed in the mid-heaven is the speckled stone; it turns and moves, guarding the two ends of the world-space—holding the limits so the truth-order may stand.
Mantra 4
चत्वार ईं बिभ्रति क्षेमयन्तो दश गर्भं चरसे धापयन्ते । त्रिधातवः परमा अस्य गावो दिवश्चरन्ति परि सद्यो अन्तान् ॥
Four uphold it, bringing security; ten nurture the embryo for its moving life. Threefold are its supreme cows of light; they move through heaven, swiftly encompassing the boundaries—rays of knowledge circulating to complete the formation.
Mantra 5
इदं वपुर्निवचनं जनासश्चरन्ति यन्नद्यस्तस्थुरापः । द्वे यदीं बिभृतो मातुरन्ये इहेह जाते यम्या सबन्धू ॥
This form, this deep declaration—people move within it: the rivers have stood as waters. When two bear it from the Mother, the others are born here and here as twin-related kin. Thus the one reality appears divided in movement, yet bound by an inner kinship of origin.
Mantra 6
वि तन्वते धियो अस्मा अपांसि वस्त्रा पुत्राय मातरो वयन्ति । उपप्रक्षे वृषणो मोदमाना दिवस्पथा वध्वो यन्त्यच्छ ॥
For him the thoughts are spread out and the works are woven: the Mothers weave garments for the son. Near the vigorous one they rejoice; along the path of heaven the brides move toward him—powers of formation coming to clothe the growing divine birth within us.
Mantra 7
तदस्तु मित्रावरुणा तदग्ने शं योरस्मभ्यमिदमस्तु शस्तम् । अशीमहि गाधमुत प्रतिष्ठां नमो दिवे बृहते सादनाय ॥
Let that be fulfilled, O Mitra and Varuṇa; let that be fulfilled, O Agni: may this be for us a peace and a gladness that is truly worthy of praise. We seek a firm foundation and a safe passage; obeisance to the vast Heaven, the great seat of the Truth.
The hymn is intentionally poetic: it centers on a feminine awakening power (often interpreted as Uṣas/Dawn or a great Mother principle) and explicitly invokes the Pitṛs (ancestors). It ends by addressing Mitra–Varuṇa and Agni, with homage to the Vast Heaven.
Calling the Pitṛs to the “sadana” means inviting ancestral support and continuity into the ritual space—linking the living sacrificer to lineage, protection, and inherited order (ṛta).
They are symbolic cosmology. The verse compresses creation into measured powers: supporters and nurturers of an ‘embryo’ of becoming, and luminous ‘cows’ (rays/knowledges) moving through heaven to complete and protect the world’s formation.