Rig Veda 5.27.2: Mandala 5, Sukta 27, Mantra 2
Sukta 5.27
- Devata
- Agni Vaiśvānara
- Rasa
- Shanta (peace) and Vira (heroism)
यो मे शता च विंशतिं च गोनां हरी च युक्ता सुधुरा ददाति । वैश्वानर सुष्टुतो वावृधानोऽग्ने यच्छ त्र्यरुणाय शर्म ॥
yó me śatā́ ca viṃśatíṃ ca gónāṃ hárī ca yuktā́ sudhúrā dádāti | vaiśvā́nara súṣṭuto vāvṛdhānó ’gne yáchcha tri-áruṇāya śárma ||
जो मुझे सौ बीस गइयाँ देता है, और दो ताकतवाली चीज़ें जुड़ी हुई लाता है। वो अग्नि, सबकी प्रशंसा करता है और बढ़ता है। त्र्यरुण के लिए शांति माँगता है। यह अग्नि सबसे बड़ा है और सबको रक्षा देता है।
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (ददाति-क्रियायाः कर्ता) / सम्बन्ध-प्रातिपदिक (यः…सः)Root यद् (सर्वनाम-प्रातिपदिक)
- मे
- to mePronounषष्ठी/चतुर्थी, एकवचनम् (एन्क्लिटिक)Role सम्प्रदान (to me) / सम्बन्ध (my) — सन्दर्भतः ‘to me’Root अस्मद् (सर्वनाम-प्रातिपदिक)
- शताम्
- a hundredNumeral/Adjectiveस्त्रीलिङ्गः (गोनाम्-सम्बन्धेन), द्वितीया, बहुवचनम्Role कर्म (गोनाम्-विशेषणरूपेण ‘a hundred [cows]’)Root शत (संख्या-प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक-अव्ययम्Root च
- विंशतिम्
- twentyNumeral/Adjectiveस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role कर्म (गोनाम्-विशेषणम् ‘twenty [cows]’)Root विंशति (संख्या-प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक-अव्ययम्Root च
- गोनाम्
- of cowsNounस्त्रीलिङ्गः, षष्ठी, बहुवचनम्Role सम्बन्ध (of cows) — संख्ययोः सम्बन्धःRoot गो (प्रातिपदिक)
- हरी
- two bay horsesNounपुंलिङ्गः, द्वितीया, द्विवचनम्Role कर्म (yoked bays) / सहकर्मRoot हरि (प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक-अव्ययम्Root च
- युक्ता
- yokedAdjective/Participleपुंलिङ्गः, द्वितीया, द्विवचनम् (हरी इति विशेष्यस्य)Role कर्म-विशेषणम्Root युज् (धातु) → युक्त (कृदन्त-प्रातिपदिक)
- सुधुरा
- well-yoked / with good yokeAdjectiveपुंलिङ्गः, द्वितीया, द्विवचनम् (हरी इति विशेष्यस्य)Role कर्म-विशेषणम्Root सु + धुर (प्रातिपदिक) / धुर्-सम्बद्ध
- ददाति
- givesVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot दा (धातु)
- वैश्वानर
- O VaiśvānaraNoun (vocative) / Epithetपुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot वैश्वानर (अग्नि-विशेषण/नाम)
- सुष्टुतः
- well-praisedAdjective/Participleपुंलिङ्गः, प्रथमा, एकवचनम् (अग्नेः विशेषणम्)Role कर्तृ-विशेषणम्Root सु + स्तु (धातु) → सुष्टुत (कृदन्त) / सुष्टुति-सम्बद्ध
- वावृधानः
- growing strong / increasingParticipleपुंलिङ्गः, प्रथमा, एकवचनम् (अग्नेः विशेषणम्)Role कर्तृ-विशेषणम्Root वृध् (धातु) → वावृधान (परिपूर्ण/वर्तमान कृदन्तः; reduplicated)
- अग्ने
- O AgniNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot अग्नि (प्रातिपदिक)
- यच्छ
- grantVerbलोट् (आज्ञार्थ), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Role क्रियाRoot यम् (धातु) / यच्छ (आदेशः: यम् → यच्छ)
- त्र्यरुणाय
- to TryaruṇaNoun (proper name)पुंलिङ्गः, चतुर्थी, एकवचनम्Role सम्प्रदान (to Tryaruṇa)Root त्र्यरुण (प्रातिपदिक; नाम)
- शर्म
- protection, shelterNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्म (that which is granted)Root शर्मन् (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: यः | मे | शताम् | च | विंशतिम् | च | गोनाम् | हरी | च | युक्ता | सुधुरा | ददाति | वैश्वानर | सुष्टुतः | वावृधानः | अग्ने | यच्छ | त्र्यरुणाय | शर्म । विशेष-सन्धिः: (1) मन्त्रपाठे ‘वावृधानोऽग्ने’ = वावृधानः + अग्ने (विसर्गस्य ‘अ’ पूर्वे ‘ऽ’)
- (2) ‘यच्छ’ इति यम्-धातोः लोट्-रूपे छकारादेशः (यम् → यच्छ), सन्धि-जन्यः न, रूप-निर्माणजन्यः
- (3) ‘शता च विंशतिं च गोनाम्’ इति संख्यापदानि गोनाम्-सम्बन्धेन कर्म-समूहः (शताम् + विंशतिम्) ।
The meaning
Outer meaning
The poet praises Agni Vaiśvānara and asks him to grant Tri-aruṇa protection; the verse mentions a gift of “a hundred and twenty cows” and two tawny horses well yoked and good at drawing.
Inner meaning
The “cows” are not cattle but luminous rays of knowledge released by the inner Fire. The “two tawny ones” (harī) are twin dynamic forces yoked to the soul’s journey—typically interpreted as life-force and mind-force (or prāṇa and thought) made obedient to the Divine Will. Agni Vaiśvānara, the universal Fire in all beings, increases when praised and, when kindled inwardly, gives the seeker a settled peace (śarma): a secure inner ground in which illumination can descend without disturbance.
Universal truth
When the will is turned Godward and steadily affirmed (praise as conscious alignment), the universal Divine Force organizes our energies, releases higher knowledge, and establishes an inner refuge of peace amid outer action.
Themes
boon request, patron praise, illumination gains, protection
The seer
- Rishi
- Atri (attributed tradition for RV 5.27 as part of the Atri Maṇḍala; individual verse seer uncertain)
- Lineage
- Atri
- Other hymns
- Rig Veda 5.1, Rig Veda 5.2, Rig Veda 5.11, Rig Veda 5.25
Family tradition
Atri family (Pañcama Maṇḍala); hymns often emphasize Agni as inner priest and protector, transforming human aspiration into divine order.
Significance
The Atri vision frequently presents Agni as the mediator of ascent: the force that converts praise (mantra) into effective inner change, releasing light (go) and establishing protection (śarma).
The deity
- Devata
- Agni Vaiśvānara
- Epithets
- Vaiśvānara, Suṣṭuta (well-praised), Vāvṛdhāna (increasing)
- Related deities
- Indra, Soma, Uṣas, Bṛhaspati
Cosmic role
Universal fire-principle that pervades beings, carries offerings, maintains the link between human aspiration and divine fulfillment.
Inner power
Divine Will and psychic flame that organizes energies, purifies motives, and opens the gates of illumination.
In ritual
Where it is used
Agni-stotra/Agni-prāśasti within a soma or fire rite; also adaptable as a protective prayer for the sacrificer.
यो मे॑ श॒ता च॑ विंश॒तिं च॒ गोनां॒ हरी॑ च यु॒क्ता सु॒धुरा॒ ददा॑ति । वैश्वा॑नर॒ सुष्टु॑तो वावृधा॒नोऽग्ने॒ यच्छ॒ त्र्य॑रुणाय॒ शर्म॑ ॥
यः । मे॒ । श॒ता । च॒ । विं॒श॒तिम् । च॒ । गोना॑म् । हरी॒ इति॑ । च॒ । यु॒क्ता । सु॒ऽधुरा॑ । ददा॑ति । वैश्वा॑नर । सुऽस्तु॑तः । व॒वृ॒धा॒नः । अग्ने॑ । यच्छ॑ । त्रिऽअ॑रुणाय । शर्म॑ ॥
yaḥ | me | śatā | ca | viṃśatim | ca | gonām | harī iti | ca | yuktā | su-dhurā | dadāti | vaiśvānara | su-stutaḥ | vavṛdhānaḥ | agne | yaccha | tri-aruṇāya | śarma
Triṣṭubh (probable for RV 5.27; many verses in this hymn-family are triṣṭubh)
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4 pādas of ~11 syllables each
Forward-driving, declarative cadence suited to invocation and granting-boon formulas.
Builds a steady inner momentum; the listener feels uplift and ‘carried’ by the harnessed energies (yukta), culminating in a resting peace (śarma).
- गो (gonām)
- Literal: cows. Symbolic: rays of light, illuminations, herds of knowledge recovered from obscurity
- शता च विंशतिम् (śatā ca viṃśatim)
- Literal: one hundred and twenty. Symbolic: a full measure and abundance of illuminative perceptions; completeness of recovered light
- हरी (harī)
- Literal: two tawny horses. Symbolic: twin powers of dynamic movement (mind-life or prāṇa-mental energies) yoked to the divine working
- युक्ता (yuktā)
- Literal: yoked, harnessed. Symbolic: disciplined, consciously joined to the Divine Intention
- सुधुरा (sudhurā)
- Literal: good-yoked / drawing well. Symbolic: energies that carry the consciousness smoothly without strain or deviation
- वैश्वानर (vaiśvānara)
- Literal: belonging to all men, universal. Symbolic: the universal Fire present in all beings; the common divine Will working in the cosmos
- शर्म (śarma)
- Literal: shelter, comfort, peace. Symbolic: stable inner refuge; protected poise of the soul
Gift-praise with prayer: acknowledges bestowed gains and asks Agni for śarma (protective peace) for the patron Tri-aruṇa; used in contexts where patronage and rite efficacy are linked.
When invoking Agni as the carrier of offerings and protector of the yajamāna; also at moments of seeking “śarma” (safe completion).
Praise (stuti), offering into fire, request for protection/peace for the patron/seeker.
Use as a mantra of inner protection: kindle aspiration, then ask the inner Fire to yoke scattered energies and establish calm refuge before work or meditation.
Key terms: (1) (harī): ‘tawny’, dual; associated with swift steeds; from √? color term; symbolically dynamic life-forces. (2) (yukta): from √ ‘to yoke’ (PIE *yeug-; Lat. iugum, Eng. yoke). (3) (vāvṛdhāna): intensive/perfective of √ ‘to grow’ (PIE *werdh-; Eng. worth via semantic shifts). (4) (śarma): shelter/comfort; related to √/?; RV often uses as divine protection and inner ease. (5) : √ (PIE *deh₃-). The ‘cows’ as rays: justified by RV mythic idiom where cows are found/released with dawn/illumination, aligning go with light/knowledge.
illumination (go as rays), disciplined force (yuj), śarma as inner protection/felicity
Agni as Vaiśvānara is the upholder of ṛta in the human vessel by aligning energies to the true law.
Śarma arises when the being rests in truth rather than reactive surface nature.
Universal fire as formative power: the same principle that shapes worlds shapes the inner world.
Proto-Vedāntic/Upaniṣadic trajectory via Vaiśvānara (later developed in Chāndogya as cosmic Person/Fire).
dawn or early kindling-time (suggested by ‘increasing’ Agni and gain of light)
Ignition of the psychic flame releases rays of understanding; disciplined energies carry consciousness toward a protected poise.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘bestowal of cows and steeds’—not merely wealth but the release and gifting of illumination (cows) and yoked dynamic energies (harī). Agni Vaiśvānara is invoked to convert these gains into enduring śarma—protected peace—anchored in ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ (yuktā) reflects PIE *yeug- (Lat. iugum). √ (dadāti) reflects PIE *deh₃-. go reflects PIE *gʷōus. The dual harī preserves archaic dual-number usage, a notable inherited IE feature.
- What is the relationship between the Rishi and the Devata here?
- The rishi converts a record of giving into a spiritual petition: Agni is praised as increasing and universal, and is asked to grant śarma to the giver/patron. The exchange is word-offering (stuti) for stabilization of protection and harmony in the patron’s life and consciousness.
Kindle the inner Fire in the heart and ask it to yoke mind and life to a single offering-intent; rest in śarma (protected peace).
Anāhata (heart fire) and Maṇipūra (will/Agni)
Gentle nāḍī-śodhana or slow 1:2 exhale emphasis to settle; then silent repetition on the exhale.
From active aspiration to quiet, protected poise (śānta-niścala).
Begin with gratitude for received ‘light-rays’ (insights). Offer restlessness into Agni; visualize two tawny forces becoming steady, pulling the chariot of practice evenly. End by abiding in a dome of calm (śarma) around the heart.
Follow Śākala accenting: identify udātta on marked syllables in saṃhitā; treat svarita as falling tone after udātta; keep unmarked as anudātta baseline.
Hold udātta slightly higher and clearer; let svarita glide down; avoid stressing English-like beats—keep Vedic pitch-accent primary.
vaiśvānara: pronounce ‘śvā’ with clear palatal ś, long ā, harī: long ī; do not shorten, yuktā: ‘kt’ cluster crisp; long ā, śarma: ś + short a; light ‘r’ tap
Bright, steady, flame-like; end phrase softly on ‘śarma’ to evoke shelter.
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