Rig Veda 5.43.2: Mandala 5, Sukta 43, Mantra 2
Sukta 5.43
- Rishi
- Atri
- Devata
- Dyāvā-Pṛthivī
- Chandas
- Triṣṭubh/Jagatī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आ सुष्टुती नमसा वर्तयध्यै द्यावा वाजाय पृथिवी अमृध्रे । पिता माता मधुवचाः सुहस्ता भरेभरे नो यशसावविष्टाम् ॥
ā́ suṣṭutī́ námasā vartayádhyai dyā́vā vājā́ya pṛthivī́ amṛ́dhre | pitā́ mātā́ mádhuvacāḥ suhástā bháre-bhare no yaśásā́v aviṣṭām ||
હે દ્યાવા-પૃથિવી, વાજ (બળ-વિજયની સમૃદ્ધિ) માટે નમસ્કાર સાથે સુષ્ટુતિ (શ્રેષ્ઠ સ્તુતિ)ને પ્રવર્તિત થવા દો—હે અમૃધ્રે (અવિનાશી) દંપતી. પિતા-માતા, મધુવચા (મધુર વાણીવાળા) અને સુહસ્તા (કુશળ હસ્તવાળા), જીવનના દરેક ભરણે-ભરે અમને યશ (કીર્તિ) સાથે રક્ષો.
Word by Word
- आ
- hither; forth (towards)Indeclinableउपसर्गः/निपातःRoot आ (उपसर्ग/निपात)
- सु॑ष्टु॒ती
- good praise (hymn of praise)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot सु- + स्तुति (स्तु √स्तु ‘to praise’)
- नम॑सा
- with reverence; with homageNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot नमस्
- वर्त॒यध्यै॒
- turn/bring forth; set in motion (you should)Verbलोट् (आज्ञार्थे), मध्यमपुरुष, एकवचन; causative (णिच्)Root √वृत्/वर्त् (वर्तयति, caus.)
- द्यावा
- the two heavens (Heaven-and-)Nounस्त्रीलिङ्ग, द्विवचन, प्रथमाRole KartāRoot द्याव् (द्यौः)
- वाजा॑य
- for strength/prize; for victoryNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot वाज
- पृथि॒वी
- EarthNounस्त्रीलिङ्ग, एकवचन, प्रथमाRole KartāRoot पृथिवी
- अमृ॑ध्रे
- unharming; uninjured; unopposedAdjectiveस्त्रीलिङ्ग, एकवचन, प्रथमा (पृथिवी-विशेषणम्)Root अ- + मृध्र (√मृध् ‘to harm/oppose’)
- पि॒ता
- FatherNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot पितृ
- मा॒ता
- MotherNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot मातृ
- मधु॑वचाः
- sweet-speakingAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (पिता-विशेषणम्; बहुव्रीहिः)Root मधु- + वचस्
- सु॒हस्ता॒
- good-handed; kindly-handedAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (माता-विशेषणम्; बहुव्रीहिः)Root सु- + हस्त
- भरे॑भरे
- in every bearing/contest; again and againNoun (indeclinable repetition)पुंलिङ्ग, सप्तमी, एकवचन; पुनरुक्तिः (विततार्थे)Role AdhikaraṇaRoot भर
- नः
- of us; ourPronounषष्ठी (gen.), बहुवचन (enclitic)Root अस्मद्
- य॒शसा॑
- with glory; with fameNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot यशस्
- अवविष्टाम्
- let the two favor/bestow upon (us)Verbलोट् (आज्ञार्थे), तृतीयपुरुष, द्विवचनRoot अव- + √विष्/वेष् (विष्टि ‘to settle/enter’; here: ‘to bestow/bring down’ in Vedic usage)
Sandhi Notes
- Sandhi resolution: सु॑ष्टु॒ती (सु- + स्तुती/स्तुति) kept as one pada
- वर्त॒यध्यै॒ is a single finite verb form (causative of √वृत्/वर्त्) with Vedic injunctive/imperative nuance
- द्यावा॒ ... पृथि॒वी are coordinated subjects
- अमृ॑ध्रे is an adjective agreeing with पृथि॒वी
- मधु॑वचाः (bahuvrīhi) qualifies पि॒ता, and सु॒हस्ता॒ (bahuvrīhi) qualifies मा॒ता
- भरे॑भरे is locative repetition used adverbially
- नः is enclitic genitive
- final verb अवविष्टाम् is 3rd dual imperative addressing the pair (Father & Mother / Heaven & Earth contextually)
The meaning
Outer meaning
May good praise be set in motion with reverence, O Heaven and Earth, for strength and plenitude. Father and Mother, sweet-speaking and skillful-handed, protect us with glory in each life-bearing effort.
Inner meaning
Dyāvā-Pṛthivī are the two foundational principles: higher consciousness (Heaven) and the broad field of manifestation (Earth). The mantra asks that the right vibration of praise (suṣṭutī) be activated—speech aligned with truth—so force (vāja) can descend and be supported. As Father-Mother, they represent the psychic support of ascent/descent: Heaven gives illumination; Earth gives stability and capacity. Protection ‘in each bearing’ (bhare-bhare) means throughout every stage of inner work and outer responsibility.
Universal truth
Spiritual progress needs both uplift and grounding: a higher light and a stable base. Right speech and reverent alignment activate the descent of strength and protect the journey across life’s repeated burdens.
Themes
Heaven-and-Earth dyad, Protection, Force and glory, Right speech and right action
The seer
- Rishi
- Atri Ātreya (traditional)
- Lineage
- Ātreya
- Other hymns
- RV 5.43.1, RV 5.43.3
Family tradition
The Atri tradition often links mantra (speech) with the stable cosmic supports (Heaven-Earth), emphasizing right vibration and protected progress.
Significance
Atri’s seeing here is integrative: it sanctifies speech, invokes the two poles of existence, and asks for protection through repeated life-efforts.
The deity
- Devata
- Dyāvā-Pṛthivī
- Epithets
- pitā, mātā, amṛdhre, madhuvacāḥ, suhastā
- Related deities
- Uṣas (dawn between heaven-earth), Agni (mediator), Indra (force descending into field)
Cosmic role
Primordial pair: Heaven as luminous father-principle; Earth as sustaining mother-field—together they hold the worlds and support sacrifice.
Inner power
Union of illumination and stability; they protect right speech and enable force to become effective action.
In ritual
Where it is used
Dyāvā-Pṛthivī invocation within multi-deity sequences; supports rites seeking strength and protection
आ सु॑ष्टु॒ती नम॑सा वर्त॒यध्यै॒ द्यावा॒ वाजा॑य पृथि॒वी अमृ॑ध्रे । पि॒ता मा॒ता मधु॑वचाः सु॒हस्ता॒ भरे॑भरे नो य॒शसा॑वविष्टाम् ॥
आ । सु॒ऽस्तु॒ती । नम॑सा । व॒र्त॒यध्यै॑ । द्यावा॑ । वाजा॑य । पृ॒थि॒वी इति॑ । अमृ॑ध्रे॒ इति॑ । पि॒ता । मा॒ता । मधु॑ऽवचाः । सु॒ऽहस्ता॑ । भरे॑ऽभरे । नः॒ । य॒शसौ॑ । अ॒वि॒ष्टा॒म् ॥
ā | su-stutī | namasā | vartayadhyai | dyāvā | vājāya | pṛthivī iti | amṛdhreiti | pitā | mātā | madhu-vacāḥ | su-hastā | bhare--bhare | naḥ | yaśasau | aviṣṭām
Triṣṭubh/Jagatī (mixed tendency; needs strict scansion)
44
4 pādas; likely Triṣṭubh with occasional Jagatī expansion
balanced and foundational; alternation of invocation and parental protection creates a steadying cadence
Grounds the mind; evokes a sense of being held between a higher light and a firm base.
- सुस्तुती/सुष्टुती (suṣṭutī)
- Literal: good praise. Symbolic: right vibration of speech; mantra-force aligned with truth
- नमसा (namasā)
- Literal: with reverence. Symbolic: ego-surrender that opens receptivity
- वर्तयध्यै (vartayadhyai)
- Literal: to set in motion/turn. Symbolic: to activate the inner movement; to make aspiration dynamic
- द्यावा-पृथिवी (dyāvā-pṛthivī)
- Literal: Heaven and Earth. Symbolic: higher mind/illumination and the embodied field; ascent and foundation
- वाजाय (vājāya)
- Literal: for strength/prize. Symbolic: for effective force, victorious energy, capacity to accomplish
- अमृध्रे (amṛdhre)
- Literal: uninjurable, unfailing. Symbolic: stable bases of being that do not collapse under pressure
- मधुवचाः (madhuvacāḥ)
- Literal: sweet-speaking. Symbolic: speech carrying truth with delight; healing expression
- सुहस्ता (suhastā)
- Literal: good-handed, skillful. Symbolic: right action; competent execution of the inner and outer work
- भरेभरे (bhare-bhare)
- Literal: in each bearing. Symbolic: at every stage of effort, responsibility, and transformation
Dyāvā-Pṛthivī invocation within broader sacrificial praise, seeking steadfast support and victorious force (vāja).
At transitions, beginnings of offerings, or when establishing auspicious stability for the rite
Praise with namas; request protection and ‘glory’ (yaśas) for the sacrificer
Use before speaking/teaching, or before important responsibilities: align speech with reverence; feel supported by ‘above and below’.
vājá is multivalent: prize/food/victory, but from a strength-fullness semantic field—innerly ‘plenitude of force’ enabling right accomplishment. dyāvā-pṛthivī (Heaven-Earth) as father-mother is a foundational Vedic dyad: the upper luminous mind and the broad foundation of embodied existence. madhú-vacāḥ signals speech that carries delight and truth; su-hastā implies effective shaping power in works.
Vāja (force-plenitude), Yaśas (luminous glory), Steadfastness (amṛdhra)
Suṣṭutī (right praise) supports ṛta by making speech an instrument of truth-order.
Sweet speech is not flattery but satya expressed harmoniously—truth that protects and builds.
The world is sustained by the primal pair; all action takes place within their embrace.
Integral symbolism: higher consciousness + material foundation as necessary complements.
Sky = higher mind/illumination; Earth = embodied nature and stability; together they enable descent of force into life.
- What is the primary Vedic 'mythologem' present in this verse?
- Heaven and Earth as Father and Mother who uphold the sacrifice and the seeker. The mythic dyad becomes an inner psychology: the luminous height and the stable breadth protect the being in every ‘bearing’ (bhare-bhare).
- How does the linguistic structure reflect Proto-Indo-European roots?
- pitā/mātā continue PIE *ph₂tḗr/*méh₂tēr. dyā́uṣ ‘sky’ is PIE *dyew- (cf. Lat. Iūpiter < *dyēus ph₂tēr, Gk. Ζεύς). The paired formula Heaven-and-Earth is a well-known IE poetic inheritance.
- What is the relationship between the Rishi and the Devata here?
- The seer ‘turns’ the praise with namas, seeking that the cosmic parents actively guard the human journey with yaśas. It is a request for structural support—cosmic stability translated into inner steadiness and effective power.
Aligning above (light) and below (stability); sanctifying speech as a yogic instrument.
Muladhara (ground), Ajna/Sahasrara (above), with a central alignment through the spine
Vertical breathing visualization: inhale from earth to crown; exhale from crown to earth, establishing a steady axis.
Centered equilibrium (samata)
Chant once, then sit sensing the ‘two hands’ of existence: a quiet light above the head and a steady support at the base; speak only after this alignment when needed.
Keep invocatory ‘ā’ as a clear lift; preserve long vowels in dyāvā, vājāya, yaśasā.
Two-part emphasis: (1) activate praise; (2) receive protection—slight pause at the caesura between halves.
: articulate ‘rta-ya-dhyai’ without collapsing ‘dhy’, : long ‘ā’, : dental ‘th’, not retroflex, : ‘dh’ aspirated, ‘vacāḥ’ clear ‘c’, : ‘su’ light, ‘h’ audible
steady, grounded, with gentle warmth
5
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