Rig Veda 1.153.2: Mandala 1, Sukta 153, Mantra 2
Sukta 1.153
- Rishi
- Dīrghatamas Āucathya
- Devata
- Mitra–Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
प्रस्तुतिर्वां धाम न प्रयुक्तिरयामि मित्रावरुणा सुवृक्तिः । अनक्ति यद्वां विदथेषु होता सुम्नं वां सूरिर्वृषणावियक्षन् ॥
prástutir vāṁ dhā́ma na prá-yuktir áyāmi mitrāvaruṇā su-vṛ́ktiḥ | anákti yád vāṁ vidáthēṣu hótā sumnáṁ vāṁ sūrír vṛṣaṇāv íyakṣan ||
मित्र और वरुण, मैं तुम्हारी तारीफ करता हूँ। जैसे पूजा में सब ठीक से होता है, वैसे ही मैं तुम्हारे पास आता हूँ। जब पंडित सबके सामने तुम्हे बुलाता है, तब जो इंसान रोशनी में है, वो तुमसे आशीर्वाद माँगता है। तुम दोनों बलवान हो।
Word by Word
- प्रस्तुतिः
- praise, hymn of praiseNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (वाक्यविषयः) / विधेय-आधारःRoot प्र-स्तुति (स्तु ‘स्तुतौ’ धातु-निष्पन्ना) / प्र-स्तुति- (प्रातिपदिक)
- वाम्
- of/for you twoPronounषष्ठी/चतुर्थी, द्विवचन (वेदे ‘वाम्’ = ‘युवयोः/युवाभ्याम्’ सन्दर्भानुसार)Role सम्प्रदान/सम्बन्ध (to/for you two; of you two)Root युष्मद् (द्वितीय-पुरुष सर्वनाम)
- धाम
- abode, seat, domainNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म/विधेय-विशेषण (as ‘abode/seat’ of you two)Root धामन्- (प्रातिपदिक)
- न
- notIndeclinableअव्ययRole निषेधकRoot न (निषेध) अव्यय
- प्रयुक्तिः
- yoking, harnessing; applicationNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विधेय-आधारः (coordinated with ‘प्रस्तुतिः’)Root प्र-युक्ति- (युज् ‘योजने’ धातु-निष्पन्ना) / प्रातिपदिक
- अयामि
- I go; I proceedVerbलट् (वर्तमान), उत्तमपुरुष, एकवचनRole क्रिया (कर्तृ = अहम्)Root या (इ) ‘गत्यर्थे’ धातु
- मित्रावरुणा
- O Mitra and VaruṇaNoun (dual deity name)पुंलिङ्ग, सम्बोधन, द्विवचनRole सम्बोधनRoot मित्र- + वरुण- (देवनाम-प्रातिपदिके) समाहार/द्वन्द्व
- सुवृक्तिः
- well-fashioned hymn, good praiseNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विधेय-आधारः (apposition to ‘प्रस्तुतिः’)Root सु-वृक्ति- (वृच्/वृज् ‘वरणे/वृक्तौ’ इत्यादि धातु-निष्पन्ना; ‘well-turned/ well-composed’ hymn) / प्रातिपदिक
- अनक्ति
- anoints, adornsVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRole क्रियाRoot अञ्ज् ‘अञ्जने’ धातु
- यत्
- that whichPronounनपुंसकलिङ्ग, द्वितीया, एकवचन (यत् = ‘which/that which’)Role कर्म (अनक्ति—what is anointed)Root यद् (सम्बन्ध/यत्-तत्) सर्वनाम
- वाम्
- of/for you twoPronounषष्ठी/चतुर्थी, द्विवचनRole सम्बन्ध/सम्प्रदानRoot युष्मद्
- विदथेषु
- in the ritual assembliesNounनपुंसकलिङ्ग, सप्तमी, बहुवचनRole अधिकरण (in the assemblies/rites)Root विदथ- (प्रातिपदिक; ‘assembly/ritual session’)
- होता
- the Hotṛ priestNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्ता (of ‘अनक्ति’)Root होतृ- (हु ‘होमने’ धातु-निष्पन्न) प्रातिपदिक
- सुम्नम्
- favor, grace, blessingNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (desired/asked-for blessing)Root सुम्न- (प्रातिपदिक)
- वाम्
- of/for you twoPronounषष्ठी/चतुर्थी, द्विवचनRole सम्बन्ध/सम्प्रदानRoot युष्मद्
- सूरिः
- the patron, liberal giverNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्ता (of ‘अयक्षन्’)Root सूरि- (प्रातिपदिक; ‘patron, generous giver’)
- वृषणौ
- O you two vigorous onesNoun/Adjective (epithet)पुंलिङ्ग, सम्बोधन/द्वितीया, द्विवचन (देवद्वय-विशेषण)Role सम्बोधन (addressing the two)Root वृषण- (प्रातिपदिक; ‘bull-like, vigorous’)
- अयक्षन्
- (he) performed sacrifice, worshippedVerbलुङ् (अorist), प्रथमपुरुष, एकवचन (वेदे बहुधा ‘अयक्षन्’ = ‘he sacrificed’)Role क्रियाRoot यज् ‘देवपूजासंगतिकरणदानहोमेषु’ धातु
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): प्रस्तुति: वाम् धाम न प्रयुक्तिः अयामि मित्रावरुणा सुवृक्तिः । अनक्ति यत् वाम् विदथेषु होता सुम्नं वाम् सूरिः वृषणौ अयक्षन् ॥ 1) ‘प्रस्तुतिर्वां’ = ‘प्रस्तुतिः + वाम्’ (विसर्ग-लोप/रेफः)
- 2) ‘प्रयुक्तिरया॑मि’ = ‘प्रयुक्तिः + अयामि’ (विसर्ग-लोप)
- 3) ‘यद्वां’ = ‘यत् + वाम्’ (त् + व → द्-वेदिक-सन्धि)
- 4) ‘सूरिर्वृ॑षणा॒विय॑क्षन्’ = ‘सूरिः + वृषणौ + अयक्षन्’ (विसर्ग-लोप; ‘वृषणौ’ + ‘अयक्षन्’ में औ + अ → आव् (वेदिक-स्वर-सन्धि) लिखितरूप ‘वृषणावयक्षन्’)
The meaning
Outer meaning
The praise goes forth to Mitra–Varuṇa like a rightly ordered rite and a well-spoken utterance. When the Hotṛ anoints them in the assemblies, the generous patron seeks their favor and bliss, O strong ones.
Inner meaning
‘Prastuti’ is not mere compliment: it is a structured ascent of consciousness (‘dhāma na prayuktiḥ’), like a properly yoked movement. ‘Suvṛkti’ is right-turned speech—mantra aligned to truth, not ego. The ‘Hotṛ’ within is the witnessing-soul that calls the gods by the true name, and ‘anakti’ (anoints) signifies saturating the consciousness with luminous essence (ghṛta/soma-like clarity) so the divine powers can take their seat. The ‘sūri’ is the illumined giver in us—psychic generosity—that seeks ‘sumna’ (grace/favor) and ‘bliss’ from the strong twin powers, meaning a stable joy born of harmony and truth.
Universal truth
Right speech and right order are transformative forces: when the inner witness consecrates the mind with luminous intention, grace and stable joy arise as natural fruits of strength governed by truth and harmony.
Themes
Mantric craftsmanship, Ritual order as inner order, Seeking divine favor
The seer
- Rishi
- Dīrghatamas Āucathya
- Lineage
- Aucathya
- Other hymns
- RV 1.153.1, RV 1.153.3
Family tradition
A mantra-craft lineage: emphasis on ‘suvṛkti’ (right utterance) as a power that establishes the gods’ seat (dhāma) in the human.
Significance
The rishi teaches that the ‘rite’ is an inner technology: ordered praise and consecration bring the divine powers into embodied experience.
The deity
- Devata
- Mitra–Varuṇa
- Epithets
- vṛṣaṇau (the strong ones), guardians of dhāma/ṛta (implied)
- Related deities
- Agni (Hotṛ as fire-priest), Aditi, Soma (anointing/bliss resonance)
Cosmic role
They preside over the right establishment (dhāma) of cosmic and moral order; they grant ‘sumna’ to those who serve truth.
Inner power
They strengthen the will while purifying it, ensuring force does not become violence or ego, but becomes effective, luminous action.
In ritual
Where it is used
Praise and anointing (ghṛta) within Mitra–Varuṇa worship; Hotṛ function foregrounded.
प्रस्तु॑तिर्वां॒ धाम॒ न प्रयु॑क्ति॒रया॑मि मित्रावरुणा सुवृ॒क्तिः । अ॒नक्ति॒ यद्वां॑ वि॒दथे॑षु॒ होता॑ सु॒म्नं वां॑ सू॒रिर्वृ॑षणा॒विय॑क्षन् ॥
प्रऽस्तु॑तिः । वा॒म् । धाम॑ । न । प्रऽयु॑क्तिः । अया॑मि । मि॒त्रा॒व॒रु॒णा॒ । सु॒ऽवृ॒क्तिः । अ॒नक्ति॑ । यत् । वा॒म् । वि॒दथे॑षु । होता॑ । सु॒म्नम् । वा॒म् । सू॒रिः । वृ॒ष॒णौ॒ । इय॑क्षन् ॥
pra-stutiḥ | vām | dhāma | na | pra-yuktiḥ | ayāmi | mitrāvaruṇā | su-vṛktiḥ | anakti | yat | vām | vidatheṣu | hotā | sumnam | vām | sūriḥ | vṛṣaṇau | iyakṣan
11
4 × 11
Articulate and ‘architectural’; supports the sense of orderly progression (prayukti).
Helps structure attention; makes speech feel ‘placed’ and consecratory.
- प्रस्तुति (prastuti)
- Literal: praise, prelude. Symbolic: Ordered ascent of mantra; opening of the inner rite
- धाम (dhāma)
- Literal: seat, law, domain. Symbolic: Established inner order/plane where the gods can dwell
- प्रयुक्ति (prayukti)
- Literal: yoking, right application. Symbolic: Disciplined joining of faculties to the spiritual aim
- सुवृक्ति (suvṛkti)
- Literal: well-spoken utterance. Symbolic: Speech aligned with ṛta; mantra that turns the being toward truth
- होता (hotā)
- Literal: Hotṛ priest. Symbolic: Inner witness/psychic priest who calls and consecrates
- अनक्ति (anakti)
- Literal: anoints. Symbolic: Saturates consciousness with luminous essence; consecration
- विदथेषु (vidatheṣu)
- Literal: in assemblies/rites. Symbolic: Inner gatherings of faculties; moments of concentrated practice
- सुम्न (sumna)
- Literal: favor, grace. Symbolic: Protecting benevolence; supportive descent that increases right action
- वृषणौ (vṛṣaṇau)
- Literal: strong, virile. Symbolic: Powers of effective force when governed by truth-law
Hotṛ-focused verse: suitable where Hotṛ recitation and anointing/libation imagery is foregrounded; emphasizes correct formulation (suvṛkti) and consecration (añj).
At moments of consecration/anointment in the rite; in modern use, before mantra-japa or study to ‘set the dhāma’.
Recitation as prastuti; symbolic anointing of the deities with ghṛta; seeking sumna.
Use to purify speech and intention: recite before important speech/teaching; inwardly ‘anoint’ the throat and brow with golden light.
anákti from √añj ‘to anoint’ (ritual unction → psychological consecration). dhā́man from √dhā ‘to place’ → ‘station, ordinance’. su-vṛ́kti ‘well-turned’ highlights the RV poetics of ‘turning’ speech into effective mantra. sumná (su + √man/√mnā ‘to think/esteem’ in semantic development) denotes benevolent favor as a conscious gift.
Power of right speech (mantra efficacy), Consecration (unction) as inner transformation, Grace (sumná) as divine response
Suvṛkti and prayukti are ways of aligning the human with ṛta so the gods can act.
Right utterance is effective only when true; speech becomes a carrier of satya.
Establishment theme: creating a ‘seat’ in the human for the cosmic powers.
Mantra-yoga: speech as creative power (vāc) aligned with ṛta.
Anointing = suffusion of mind with luminous clarity; assembly = integration of inner faculties around the psychic will.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘anointing/installation of divine powers’: the Hotṛ ‘anoints’ the gods in vidatha, establishing them in the rite. Psychologically, the expressive soul consecrates the harmonizing and ordering powers so their grace becomes active.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā (‘place’) is PIE *dʰeh₁-; dhāman preserves the archaic sense of ‘placed order’. √añj has Indo-European parallels in anointing/smearing semantics (cf. Latin unguo is different root, but comparable ritual semantics). The poetics of ‘turning’ (vṛkti) echoes the Indo-European craft-metaphor for speech.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers a ‘right-yoked’ hymn as a vehicle; the gods respond through sumná. The human ‘sūri’ (illumined giver) is the mediator who seeks the gods’ favor by aligning generosity, right speech, and consecration.
Craft ‘suvṛkti’: speak/think only what aligns with truth; establish an inner ‘seat’ (dhāma) of calm order.
viśuddha (speech purification)
Soft ujjāyī or gentle throat-breath while chanting to ‘anoint’ the voice channel.
Consecrated attention; mantra becomes precise and luminous.
Before chanting, sit upright and imagine a golden unction spreading through throat and brow. Recite with exact diction; after each repetition, pause and feel ‘sumna’ as a quiet benevolence descending into the heart.
Maintain Vedic accents; keep compounds clean (prastutir, prayuktir, suvṛktiḥ).
Slight lift on ‘suvṛktiḥ’; keep a clear break at the danda; avoid slurring ‘vidatheṣu hotā’.
prastutir: consonant cluster pr-; short u in -tu-, prayuktir: ‘yu’ clear; retroflex ṭ in some recensions not here—keep dental t in ktiḥ, ayāmi: long ā, suvṛktiḥ: vocalic ṛ; final visarga, anakti: ‘na’ dental; avoid ‘anaktiy’, vidatheṣu: ṣu with retroflex ṣ, sūrir: long ū; rolled r, iyakṣan: kṣ conjunct clear
Precise, articulate, slightly resonant in the throat.
7
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