Rig Veda 5.16.3: Mandala 5, Sukta 16, Mantra 3
Sukta 5.16
अस्य स्तोमे मघोनः सख्ये वृद्धशोचिषः । विश्वा यस्मिन्तुविष्वणि समर्ये शुष्ममादधुः ॥
ásya stóme maghónaḥ sakhyé vṛ́ddha-śociṣaḥ | viśvā́ yásmin tuvi-sváṇi sám aryé śúṣmam ādadhuḥ ||
इस गाने में, जो देने वाला है उसकी दोस्ती में, सब ताकत इकट्ठी होती है। आग बड़ी होती जाती है ताकि अंदर का हीरो लड़ाई में ताकत ले सके।
Agni-stotra contexts; general Agni praise used in soma-sacrifice sequences (e.g., Agniṣṭoma) as an invocation of the priestly fire and inner will
ṛta (integration/ordering implied by sam ‘together’ and installation of power), tapas (ardour/force as śuṣma), satyam-ṛtam-bṛhat (growth of illumination as vṛddha-śociṣ)
‘Sam’ (together) indicates ṛta as harmony of powers under the true leader.
Ārya implies fidelity to truth and upward law of being.
From multiplicity to unity: powers gather into a larger resonant self.
Integral yoga reading: formation of the ‘psychic/arya’ leadership through Agni and mantra.
sunrise to full morning (symbolic: growing light)
unspecified
Flame growth = intensifying aspiration; resonance = widened consciousness; gathering powers = integration of mind-life-body around the soul’s aim.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘installation of power’ by the luminous forces into the Arya (the awakened striver): the gods/energies gather and place śuṣma (battle-might) into the human vessel through stoma (mantric praise). It is the archetype of divine empowerment for the victory over obstruction.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śuc ‘shine’ (śócis) aligns with PIE *ḱeu̯k-/ *ḱu̯euk- ‘shine, bright’ (broadly reflected in Indo-European brightness lexicon). √swan ‘sound’ (sváṇi) continues PIE *(s)wen- ‘sound, resound’ (cf. English ‘sound’ is not cognate, but the PIE sound-root appears widely; Indo-Iranian preserves it clearly). √dhā ‘place’ is classic PIE *dʰeh₁- ‘put, set’ (Greek títhēmi, Latin faciō is different; but *dʰeh₁- is well represented across IE).
- What is the relationship between the Rishi and the Devata here?
- The seer offers stoma (a formed thought/chant) as a conscious act of alliance (sakhyá). In return, Agni as Maghavan mediates a collective strengthening: the illuminating powers ‘set’ (ā-dadh-) force in the seeker. The reciprocity is not transactional but developmental—praise becomes a channel for inner installation of divine capacity.
Gather all parts of yourself around a single flame of intention; rest in the ‘Arya’ identity (the upward-striver).
anahata (unifying center) with manipura (force)
Inhale 4 imagining energies from limbs and senses gathering to heart; exhale 6 offering them into a central flame; repeat 12 times.
Unified, resonant, warrior-calm readiness.
Before confronting resistance (habit, fear), chant to collect energies. Feel friendship (not struggle) with the inner fire; let might arise from unity rather than tension.
Rigvedic three-tone; emphasize udātta on stóme, maghónaḥ, sákhye, vṛ́ddha-, tuvíṣvaṇi, śúṣmam.
Keep ‘sam’ clearly joined to ‘ādadhuḥ’ to convey gathering: ... tuviṣvaṇi | sam arye śuṣmam ādadhuḥ ||
maghonaḥ: aspirate gh, sakhye: ‘sakh-ye’ two beats, vṛddhaśociṣaḥ: clear conjunct ddh; śo-ci-ṣaḥ, tuviṣvaṇi: retroflex ṇ; ‘sva’ cluster, ādadhuḥ: long ā at start, dh aspirated
Resonant, rallying, slightly increased volume on the third and fourth pādas.
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