Rig Veda 5.44.2: Mandala 5, Sukta 44, Mantra 2
Sukta 5.44
- Devata
- Agni
- Rasa
- Adbhuta (wonder) and Shanta (peace)
श्रिये सुदृशीरुपरस्य याः स्वर्विरोचमानः ककुभामचोदते । सुगोपा असि न दभाय सुक्रतो परो मायाभिॠत आस नाम ते ॥
śríye sudṛ́śīr úparasya yā́ḥ svàr virocámānaḥ kakúbhām acódate | sugópā asi ná dábhāya sukrato paró māyā́bhiḥ ṛté āsa nā́ma te ||
भगवान चमक के लिए ऊपर की दुनिया को चलाते हैं। वो दुनिया इतनी चमकदार है जैसे सूरज चमक रहा हो। आप अच्छे रक्षक हो, कोई आपको हाथ नहीं लगा सकता। आप सच में स्थित हैं, धोखे से दूर। आपका नाम हमेशा रहेगा।
Word by Word
- श्रिये
- for splendor/beauty (for prosperity)Nounस्त्रीलिङ्ग; चतुर्थी-एकवचनRole सम्प्रदानRoot श्री (स्त्री. प्रातिपदिक) / √श्रि (धातु: श्रयणे/श्रियते)
- सुदृशीः
- beautiful to see, fair-looking (fem. pl.)Adjectiveस्त्रीलिङ्ग; प्रथमा-बहुवचनRole कर्तृRoot सु-दृश् (प्रातिपदिक: सुदृशी-)
- उपरस्य
- of the upper (region/one)Noun/Adjectiveपुंलिङ्ग; षष्ठी-एकवचनRole सम्बन्ध (genitive)Root उपर (प्रातिपदिक)
- याः
- who/which (fem. pl.)Pronounस्त्रीलिङ्ग; प्रथमा-बहुवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- स्वर्विरोचमानः
- shining forth in heaven / radiating with lightAdjective/Participleपुंलिङ्ग; प्रथमा-एकवचन; वर्तमान-कृदन्त (शानच्), आत्मनेपदीRole कर्तृ (विशेषण)Root स्वर् + वि-√रुच् (कृदन्त: विरोचमान-)
- ककुभाम्
- the quarters/directionsNounस्त्रीलिङ्ग; द्वितीया-बहुवचनRole कर्मRoot ककुभ् (स्त्री. प्रातिपदिक)
- अचोदते
- impels/sets in motionVerbलट्; प्रथम-पुरुष; एकवचन; आत्मनेपदRole क्रियाRoot √चुद् (प्रेरणे)
- सुगोपाः
- a good protector/guardianAdjective/Nounपुंलिङ्ग; प्रथमा-एकवचनRole कर्तृ/सम्बोधन-भाव (स्तुत्यर्थ)Root सु-गोपा (प्रातिपदिक)
- असि
- you areVerbलट्; मध्यम-पुरुष; एकवचन; परस्मैपदRole क्रियाRoot √अस् (भूवाचक)
- न
- notIndeclinableनिषेधRoot न (निपात)
- दभाय
- to be deceived/overpowered (to be harmed)Verb (infinitival) / verbal nounतुमर्थे दत्तिव-प्रयोगः; दभाय = ‘दभितुम्/दभने’ (उद्देश्य/निषेधार्थ)Role प्रयोजन (उद्देश्य)Root √दभ् (हिंसने/दम्भने)
- सुक्रतो
- O good-minded/strong-willed oneAdjective (voc.)पुंलिङ्ग; सम्बोधन-एकवचनRole सम्बोधनRoot सु-क्रतु (प्रातिपदिक)
- परो
- far beyond, higherAdjective/Adverbialपुंलिङ्ग; प्रथमा-एकवचन (क्रियाविशेषणवत्) अथवा अव्ययीभावार्थRole अधिकरण/विशेषण (स्थित्यर्थ)Root पर (प्रातिपदिक)
- मायाभिः
- by (your) powers/arts, by māyāsNounस्त्रीलिङ्ग; तृतीया-बहुवचनRole करणRoot माया (स्त्री. प्रातिपदिक)
- ऋतः
- ṛta, cosmic order/truthNounपुंलिङ्ग; प्रथमा-एकवचनRole कर्तृ/विशेष्यRoot ऋत (नपुं./पुं. प्रातिपदिक)
- आस
- wasVerbलुङ् (आङ्-आगमयुक्तः ‘आस’ = imperfect/aoristic past ‘was’); प्रथम-पुरुष; एकवचनRole क्रियाRoot √अस् (भूवाचक)
- नाम
- indeed, namelyIndeclinableपादपूरण/उपपद-निपातRoot नाम (निपात)
- ते
- of you/yourPronounषष्ठी-एकवचन (enclitic) अथवा चतुर्थी-एकवचन; अत्र षष्ठीRole सम्बन्ध (genitive)Root त्वद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सम्भाव्य): श्रिये | सुदृशीः | उपरस्य | याः | स्वर्विरोचमानः | ककुभाम् | अचोदते || सुगोपाः | असि | न | दभाय | सुक्रतो | परः | मायाभिः | ऋतः | आस | नाम | ते || 1) सुदृशी॒रुप॑रस्य → सुदृशीः + उपरस्य (विसर्ग-लोपः/रेफ-आदेशः वैदिकपाठे)
- 2) स्व॑र्वि॒रोच॑मानः → स्वर् + विरोचमानः (समास/सन्धि)
- 3) क॒कुभा॑मचो॒दते॑ → ककुभाम् + अचोदते (म् + अ → म्-अ, संहितायां संयोगः)
- 4) प॒रो मा॒याभि॑ॠ॒त आ॑स → परः + मायाभिः + ऋतः + आस (विसर्गः पदान्ते; ‘मायाभिः ऋतः’ में हि + ऋ संधि: ‘भिः’ + ‘ऋ’ → ‘भिऋ’ वैदिक-लेखन)
The meaning
Outer meaning
A luminous power sets in motion the beautiful-seeing heights of the upper world, shining in the realm of svar; it is a strong guardian, hard to assail, beyond deceits, established in Truth, and its very name abides there.
Inner meaning
Agni as the divine Will and inner priest uplifts the consciousness to the ‘upper heights’ (uparasya kakubhāḥ)—the higher planes of mind—until it shines in svar (illumined mentality). When the will is ‘sukratu’ (luminous in intention and discernment), it becomes a protector of the inner journey, not vulnerable to assaults of doubt, inertia, and falsehood. The phrase ‘paro māyābhiḥ’ indicates a consciousness that has crossed the glamour/illusion-making power (māyā) of the lower nature and stands founded in ṛta (right order/truth-consciousness); then the soul’s true name (nāma)—its essential vibration and purpose—remains steady.
Universal truth
True splendour is not outer display but the stable radiance of a consciousness founded in truth. When will aligns with truth-order, it becomes an unassailable guardian that lifts life into higher clarity and purpose.
Themes
truth-order, illumination, protection, overcoming-deception
The seer
- Rishi
- Atri (probable, Mandala 5 is predominantly Atris; exact attribution for 5.44 is uncertain in some traditions)
- Lineage
- Ātreya
- Other hymns
- RV 5.1, RV 5.2, RV 5.3, RV 5.4, RV 5.11
Family tradition
Atri lineage hymns often emphasize Agni as inner guide and the ascent to svar through ṛta.
Significance
The Atri vision frequently frames sacrifice as an inner yoga: kindling the will (Agni) to recover light (go) and establish truth-order (ṛta) in the being.
The deity
- Devata
- Agni (with strong svar/Āditya-like luminosity)
- Epithets
- virocamāna (shining), sugopā (good guardian), sukratu (luminous-willed), ṛta-stha (founded in ṛta)
- Related deities
- Sūrya/Āditya (illumined svar), Uṣas (illumination), Indra (illumined mind-force), Apām Napāt (hidden fire)
Cosmic role
Mediator between worlds; brings the offering upward and brings down light and power from the higher planes.
Inner power
Aspiring will and transformative flame that protects the seeker and stabilizes truth in mind and life.
In ritual
Where it is used
Agnihotra/Agni-kindling praise within Soma or general iṣṭi sequences (probable)
श्रि॒ये सु॒दृशी॒रुप॑रस्य॒ याः स्व॑र्वि॒रोच॑मानः क॒कुभा॑मचो॒दते॑ । सु॒गो॒पा अ॑सि॒ न दभा॑य सुक्रतो प॒रो मा॒याभि॑ॠ॒त आ॑स॒ नाम॑ ते ॥
श्रि॒ये । सु॒ऽदृशीः॑ । उप॑रस्य । याः । स्वः॑ । वि॒ऽरोच॑मानः । क॒कुभा॑म् । अ॒चो॒दते॑ । सु॒ऽगो॒पाः । अ॒सि॒ । न । दभा॑य । सु॒क्र॒तो॒ इति॑ सुऽक्रतो । प॒रः । मा॒याभिः॑ । ऋ॒ते । आ॒स॒ । नाम॑ । ते॒ ॥
śriye | su-dṛśīḥ | uparasya | yāḥ | svaḥ | vi-rocamānaḥ | kakubhām | acodate | su-gopāḥ | asi | na | dabhāya | sukrato itisu-krato | paraḥ | māyābhiḥ | ṛte | āsa | nāma | te
44
4 padas of ~11 syllables each (with Vedic variations)
Strong, ascending, declarative cadence suited to proclamation of luminous truth.
Builds an upward drive (āroha) in the listener; supports concentration and inner elevation toward svar.
- śriye
- Literal: for splendour, beauty, prosperity. Symbolic: the soul’s radiance and harmony that arises when consciousness aligns with truth
- uparasya kakubhām
- Literal: the peaks/heights of the upper (realm). Symbolic: higher planes of mind; ascents of consciousness
- svar / svaḥ
- Literal: the bright heaven, sun-world. Symbolic: illumined mind; luminous consciousness beyond ordinary mentality
- virocamānaḥ
- Literal: shining forth. Symbolic: self-revealing knowledge; inner clarity that dispels obscurity
- sugopāḥ
- Literal: good guardian. Symbolic: protective guidance of the awakened will/Agni in sādhanā
- na dabhāya
- Literal: not to be deceived/assailed. Symbolic: invulnerable poise when founded in truth
- sukratu
- Literal: of good/luminous resolve. Symbolic: will united with discernment; right intention guided by inner light
- māyābhiḥ
- Literal: by deceits/illusions. Symbolic: glamour of desire, ego-constructions, misleading appearances
- ṛte (ṛta)
- Literal: in Truth/right order. Symbolic: truth-consciousness; law of harmony that supports spiritual ascent
- nāma
- Literal: name. Symbolic: essential nature/true vibration; soul’s dharma
Praise of the guardian power that establishes ṛta and reveals svar; suitable as a protective and illumination-seeking recitation within fire and soma rites.
At the kindling and invocation of Agni; also as reflective praise during offering moments.
Offering of ghee/oblations while affirming Agni’s guardianship and truth-foundation.
Use as a morning or pre-meditation invocation to align will with truth and to cross inner ‘māyā’ (self-deception).
vi-√ruc 'shine forth' in virocamānaḥ indicates manifestation of higher light. √cud 'impel' in acodate: the deity activates the 'kakubhāḥ' (summits/directions), i.e., extensions of consciousness. kratu: a key RV term for intelligent will/operative power (not mere 'sacrifice'); su-kratu thus 'well-formed will'. māyā: from √mā 'measure/form'—psychologically either divine formative wisdom or lower measuring that becomes deception; here explicitly contrasted with ṛta.
ṛta vs māyā (truth-order vs deceptive construction), śrī (splendour as harmonised radiance), kratu (intelligent will)
Explicit: Agni is ‘paro māyābhiḥ’ and established ‘ṛte’.
Truth as stable foundation for name/nature; speech becomes true when grounded in satya.
Ascent from lower mixed consciousness to upper luminous heights; manifestation of śrī through truth-order.
Proto-Vedāntic/Integral (Aurobindo-style): ascent to higher mind and establishment of truth-consciousness.
Dawn-to-morning (implied by svar-illumination)
The flame of will rises through inner ‘peaks’ of mind until it opens into illumined consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The revealer-guardian who impels the luminous heights and stands beyond māyā, established in ṛta. Mythically it is the divine light-power that orders the quarters and protects the seeker; psychologically it is the ascent into higher vision where deception cannot wound.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ruc 'shine' relates to PIE *leuk- 'light' (semantic field overlaps though Sanskrit has both √ruc and √luc); √as 'be' (PIE *h₁es-) in āsa; √mā 'measure' (PIE *meh₁-) in māyā. The ṛta concept is Indo-Iranian (Avestan aša) reflecting a shared inherited idea of cosmic order.
- What is the relationship between the Rishi and the Devata here?
- The seer recognises the deity as the activator of higher vision (sudṛśīḥ) and asks implicitly for that splendor (śriye). The relationship is protective and initiatory: the deity guards (sugopāḥ) and relocates the seeker from māyā’s vulnerability into ṛta’s stability.
Kindle the inner flame of truthful will; contemplate a rising light to the ‘upper heights’ and a stable truth-name within.
Anāhata (heart-fire) to Ājñā (illumined mind)
Slow nāḍī-śodhana or 1:2 breathing while visualizing upward radiance into the brow-space.
From rajasic striving to sattvic clarity; opening toward illumined mind (svar).
Before japa, affirm: ‘May my will be luminous (sukratu) and founded in ṛta.’ Observe and drop subtle self-deceptions (māyā) as they arise.
Mixed udatta/anudatta/svarita as per śākala tradition; preserve udātta on key lifts like ‘svàr’ and ‘virocamānaḥ’ (recitation-dependent).
Keep a clear rise on udātta syllables; avoid flattening compound words (sugopā, sukrato).
śriye: palatal ś, not s; short i-e glide, sudṛśīr: retroflex ṛ, long ī, uparasya: light ‘u’, clear ‘r’, virocamānaḥ: ‘c’ as ‘ch’ (unaspirated palatal), long ā, māyābhiḥ: long ā twice; visarga soft before vowel onset in following word, ṛte: retroflex ṛ, dental t
Bright, steady, slightly ascending at the end of each pāda.
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