Rig Veda 5.41.2: Mandala 5, Sukta 41, Mantra 2
Sukta 5.41
- Rishi
- Kaṇva
- Devata
- Multi-devatā with explicit Rudra as recipient of stoma
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
ते नो मित्रो वरुणो अर्यमायुरिन्द्र ऋभुक्षा मरुतो जुषन्त । नमोभिर्वा ये दधते सुवृक्तिं स्तोमं रुद्राय मीळ्हुषे सजोषाः ॥
té no mitró váruṇo aryamā́yur índra ṛbhukṣā́ marúto juṣanta | námobhir vā yé dádhate suvr̥ktíṃ stómaṃ rudrā́ya mīḷhúṣe sajóṣāḥ ||
मित्र और वरुण, अर्यमन और प्राण शक्ति, यह सब हमें अपना बना लें। इंद्र, रिभुक्षन और मरुत भी हमारे साथ खुश हों। जो लोग रुद्र के लिए प्यार से स्त्रोत बोलते हैं, वो अपनी पूजा से सही बात को पक्का करते हैं। यह सब मिलके रुद्र की तारीफ करते हैं जो सबको देता है।
Word by Word
- ते
- they (those)Pronounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- नः
- of us / for usPronounषष्ठी बहुवचनम् (एन्क्लिटिक)Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- मित्रः
- MitraNounपुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot मित्र (प्रातिपदिक)
- वरुणः
- VaruṇaNounपुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot वरुण (प्रातिपदिक)
- अर्यमā
- AryamanNounपुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot अर्यमन् (प्रातिपदिक; वैदिक रूप: अर्यमā)
- आयुः
- Āyu (Life/Long life)Nounनपुंसकलिङ्गे प्रथमा एकवचनम्Role KartāRoot आयुस् (प्रातिपदिक)
- इन्द्रः
- IndraNounपुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot इन्द्र (प्रातिपदिक)
- ऋभुक्षाः
- R̥bhukṣā (a divine artisan)Nounपुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot ऋभुक्षन् (प्रातिपदिक; वैदिक नाम)
- मरुतः
- the MarutsNounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot मरुत् (प्रातिपदिक)
- जुषन्त
- may they enjoy / acceptVerbलोट् (आज्ञार्थे) परस्मैपदम्, प्रथमपुरुषः बहुवचनम्Role (क्रिया)Root जुष् (धातु)
- नमोभिः
- with obeisancesNounनपुंसकलिङ्गे तृतीया बहुवचनम्Role KaraṇaRoot नमस् (प्रातिपदिक)
- वा
- or / indeedIndeclinableसमुच्चय/विकल्पार्थक अव्ययRole (सम्बन्धसूचक)Root वा (अव्यय)
- ये
- who (those who)Pronounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- दधते
- they place / bestowVerbलट् परस्मैपदम्, प्रथमपुरुषः बहुवचनम्Role (क्रिया)Root धा (धातु)
- सुवृक्तिम्
- a well-turned hymn (good praise)Nounस्त्रीलिङ्गे द्वितीया एकवचनम्Role KarmaRoot सु-वृक्ति (प्रातिपदिक)
- स्तोमम्
- a chant of praiseNounपुंलिङ्गे द्वितीया एकवचनम्Role KarmaRoot स्तोम (प्रातिपदिक)
- रुद्राय
- for RudraNounपुंलिङ्गे चतुर्थी एकवचनम्Role SampradānaRoot रुद्र (प्रातिपदिक)
- मीळ्हुषे
- to the gracious/bountiful oneAdjective (used substantively)पुंलिङ्गे चतुर्थी एकवचनम्Role SampradānaRoot मीळ्हु (प्रातिपदिक; वैदिक विशेषण)
- सजोषाः
- in accord / togetherAdjectiveपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot स-जोषस् (प्रातिपदिक; ‘in companionship/accord’)
Sandhi Notes
- पदच्छेदः (वैदिक-सन्धि-निरास): ते | नः | मित्रः | वरुणः | अर्यमā | आयुः | इन्द्रः | ऋभुक्षाः | मरुतः | जुषन्त । नमोभिः | वा | ये | दधते | सुवृक्तिम् | स्तोमम् | रुद्राय | मीळ्हुषे | सजोषाः । प्रमुख-सन्धयः: (1) अर्यमā+आयुः → अर्यमāयुर् (स्वर-सन्धि; दीर्घ/गुण-सम्भव, पदे ‘अर्यमायुर्’ लेखनम्)
- (2) नमोभिः+वा → नमोभिर्वा (विसर्ग/रुत्व-परिवर्तनः: -भिः + व- → -भिर्व-)
- (3) इन्द्र+ऋभुक्षाः → इन्द्र ऋभुक्षाः (ऋ-आदौ संधिः न कृतः; संहितायां केवलं संयोगः)
The meaning
Outer meaning
A collective invocation: may Mitra, Varuṇa, Aryaman, Āyu (life-force), Indra, the Ṛbhukṣans, and the Maruts be pleased with us—who by acts of reverence establish a well-fashioned hymn, a stoma for Rudra the generous, in harmony.
Inner meaning
The seeker calls a coordinated hierarchy of inner powers to consent to the yoga: harmony (Mitra), vast law and purity (Varuṇa), noble aspiration and right social-soul (Aryaman), the sustaining life-breath (Āyu), illumined mind-force that breaks obstruction (Indra), the skill of right formation/perfection (Ṛbhukṣans), and the dynamic thought-winds that drive progress (Maruts). Through namas (self-offering) the aspirant ‘weaves’ (suvṛkti) a right mantra-thought and offers it to Rudra—the fierce-healing Force that purifies by intensity—so that all powers act sajoṣāḥ (in one accord) rather than in inner conflict.
Universal truth
Spiritual progress requires an integrated consent of multiple faculties: ethical harmony, truth-law, aspiration, life-energy, illumination, craftsmanship of character, and dynamic courage. When these converge, the transformative power (Rudra) becomes beneficent—purifying without destroying the soul’s balance.
Themes
Viśve Devāḥ invocation, power of right speech, harmony of forces, Rudra appeasement and grace
The seer
- Rishi
- Kaṇva
- Other hymns
- RV 5.41 (entire hymn), RV 1.24 (Kaṇva-related Varuṇa hymns, traditional association), RV 1.25 (Varuṇa/ṛta emphasis, Kaṇva tradition)
Family tradition
Kaṇva seers (Mandala 5) noted for broad Viśve Devāḥ invocations and integrative, many-powered yogic movement.
Significance
Kaṇva-vision often gathers multiple deities as coordinated inner functions, aiming at a harmonized sacrifice where speech (vāc) becomes ‘well-woven’—a disciplined formation of consciousness that can bear Rudra’s transforming intensity.
The deity
- Devata
- Viśve Devāḥ with explicit Rudra as recipient of stoma
- Epithets
- Mitra-Varuṇa (harmonizing law), Aryaman (noble power), Indra (victorious illumined mind), Ṛbhukṣans (perfecting artisans), Maruts (impelling hosts), Rudra mīḻhuṣa (bountiful purifier)
- Related deities
- Agni, Soma, Bṛhaspati, Savitar
Cosmic role
A coordinated cosmic administration: order and harmony (Mitra/Varuṇa), uplift (Aryaman), life-sustenance (Āyu), illumination and conquest (Indra), right formation (Ṛbhus), dynamism (Maruts), and purifying transformation (Rudra).
Inner power
Integration: the many god-powers become a single consenting movement in the seeker, enabling intense purification to become healing grace.
In ritual
Where it is used
Viśve Devāḥ/Rudra-oriented stotra in a collective offering sequence
ते नो॑ मि॒त्रो वरु॑णो अर्य॒मायुरिन्द्र॑ ऋभु॒क्षा म॒रुतो॑ जुषन्त । नमो॑भिर्वा॒ ये दध॑ते सुवृ॒क्तिं स्तोमं॑ रु॒द्राय॑ मी॒ळ्हुषे॑ स॒जोषा॑: ॥
ते । नः॒ । मि॒त्रः । वरु॑णः । अ॒र्य॒मा । आ॒युः । इन्द्रः॑ । ऋ॒भु॒क्षाः । म॒रुतः॑ । जु॒ष॒न्त॒ । नमः॑ऽभिः । वा॒ । ये । दध॑ते । सु॒ऽवृ॒क्तिम् । स्तोम॑म् । रु॒द्राय॑ । मी॒ळ्हुषे॑ । स॒ऽजोषाः॑ ॥
te | naḥ | mitraḥ | varuṇaḥ | aryamā | āyuḥ | indraḥ | ṛbhukṣāḥ | marutaḥ | juṣanta | namaḥ-bhiḥ | vā | ye | dadhate | su-vṛktim | stomam | rudrāya | mīḷhuṣe | sa-joṣāḥ
44
4 pādas × ~11 syllables (Triṣṭubh norm)
Steady, expansive, and force-bearing; suited to coordinated invocation of multiple powers.
Creates a sense of ordered gathering and consent; supports integration and firm aspiration rather than ecstatic overflow.
- मित्र (mitra)
- Literal: Mitra, god of friendship/contract. Symbolic: Inner harmony, right relatedness, concord in the being
- वरुण (varuṇa)
- Literal: Varuṇa, lord of cosmic order. Symbolic: Vastness, moral truth, purification by the law of ṛta
- अर्यमा (aryamā)
- Literal: Aryaman, patron of noble customs. Symbolic: Noble aspiration, right belonging, the ‘arya’ impulse toward the higher
- आयुः (āyuḥ)
- Literal: life, lifetime. Symbolic: Life-force sustained and aligned to the soul’s aim (prāṇa in obedience)
- इन्द्र (indra)
- Literal: Indra, lord of the Maruts. Symbolic: Illumined mind and victorious power that breaks the Coverer
- ऋभुक्षाः (ṛbhukṣāḥ)
- Literal: Rbhus/Artisans. Symbolic: Powers of skill, right formation, perfectioning intelligence
- मरुतः (marutaḥ)
- Literal: storm-gods. Symbolic: Dynamic thought-forces, impulsions, courageous energies
- नमोभिः (namobhiḥ)
- Literal: with acts of obeisance. Symbolic: Self-offering, surrender of ego-claim
- सुवृक्तिम् (suvṛktim)
- Literal: well-woven speech/hymn. Symbolic: Rightly formed mantra-thought, luminous expression
- स्तोमम् (stomam)
- Literal: hymn of praise. Symbolic: Concentrated aspiration that builds inner force
- रुद्राय (rudrāya)
- Literal: to Rudra. Symbolic: Intense purifier-healer; force that cuts falsehood to release truth
- मीळ्हुषे (mīḻhuṣe)
- Literal: bountiful, gracious giver. Symbolic: Grace that follows purification; healing boons after inner austerity
- सजोषाः (sajoṣāḥ)
- Literal: together, in agreement. Symbolic: Integration of faculties; unified will in sādhanā
All-gods harmonization within yajña: ensuring multiple powers ‘enjoy’ the offering; also pacifying/invoking Rudra as bountiful through well-formed speech.
In multi-deity invocations within soma/agnicayana-related recitation cycles; also adaptable to Rudra-prīti contexts
Establishing stoma (praise) with namas (reverential offering) to secure divine ‘juṣ’ (acceptance)
Use as an ‘integration mantra’ before meditation: mentally align harmony, truth, aspiration, life-force, illumination, skill, and courage; then offer the whole to the inner Rudra for purifying transformation.
(aryaman) from arya ‘noble/right’ (PIE *h₂eryo- ‘member of the in-group’ debated) + man ‘mind’ → power of noble order/companionship. from √i ‘to go’ → life as the going/duration. from √rabh/√ṛbh ‘to be skillful’ (artisan gods). from √mar ‘to shine/strike’ (storm energies). īḷhuṣ ‘bountiful’ from √mīḷh ‘to be gracious, to give’.
suvṛkti (rightly formed word) as effective brahman, sajōṣa (harmonious accord) as integrative unity, āyuḥ as sustained life-power
Strong: Mitra-Varuṇa-Aryaman imply the governance of ṛta and ethical truth in the being.
Truth as ‘well-woven speech’ (suvṛkti) that matches inner reality.
Formation of effective vāc/mantra as a creative act that reorganizes inner cosmos.
Proto-Vedāntic and Yogic symbolism (Aurobindo/Kashyap style): gods as powers of consciousness.
The ‘weather’ of the psyche: winds of thought-energy are brought into lawful harmony and offered to the purifying healer-force.
- What is the primary Vedic 'mythologem' present in this verse?
- Concord of the divine powers: many devatās are summoned to ‘enjoy’ the offering together, with special focus on forming a suvr̥kti for Rudra—transforming fierce power into beneficence through right speech.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The emphasis on ‘well-woven speech’ (suvṛkti) reflects an IE poetics of crafted hymn as efficacious action. Several deity names and functions preserve Indo-Iranian shared patterns (e.g., Mitra, Varuṇa cognate with Iranian Mithra/Ahuraic law-complex, though Varuṇa’s direct Iranian cognate is absent).
- What is the relationship between the Rishi and the Devata here?
- The rishi’s role is artisan-like: by ‘placing’ a well-fashioned utterance through namas, he creates conditions for the gods’ delight (juṣ-) and harmonizes their workings (sajōṣa), especially converting Rudra’s intensity into generous protection.
Unify the faculties (harmony, truth, aspiration, life, illumination, skill, courage) and offer them to the inner purifier for transformation without inner discord.
anahata (Mitra—harmony) and ajna (Indra—illumination)
Moderate nāḍī-śodhana for inner consent; then a calm, even breath while repeating the verse mentally.
Collected, integrative, receptive to purifying force.
Begin with namas (drop ego-demand). Feel each deity as a function in you; let them become sajoṣāḥ. Conclude by offering the ‘well-woven word’ to Rudra—ask for purification that results in healing bounty.
Vedic tri-svara (udātta/anudātta/svarita) as per śākhā; maintain udātta peaks on deity-names and key verbs like juṣanta.
Keep clear stress-rise on names: mítraḥ váruṇaḥ aryamā́ ā́yuḥ índraḥ; avoid flattening the list—each name is a distinct invocation.
Keep retroflex ḷ in mīḻhuṣe distinct; do not simplify to ‘milh’., Maintain ṛ in ṛbhukṣāḥ with a brief vocalic trill., Sajoṣāḥ: pronounce ‘jo’ as ‘jo’ (not ‘zo’), with long āḥ at end.
Steady, gathered, reverent; slightly intensified on rudrāya mīḻhuṣe.
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