Rig Veda 5.49.5: Mandala 5, Sukta 49, Mantra 5
Sukta 5.49
- Rishi
- Atri
- Devata
- Vasus
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
प्र ये वसुभ्य ईवदा नमो दुर्ये मित्रे वरुणे सूक्तवाचः । अवैत्वभ्वं कृणुता वरीयो दिवस्पृथिव्योरवसा मदेम ॥
prá ye vásubhya ī́vadā námo dúrye mitré váruṇe sūktá-vācaḥ | aváitv ábhvaṁ kṛṇutá várīyo diváḥpṛthivyór avásā madema ||
ಪ್ರ ಯೇ ವಸುಭ್ಯಃ ಈವದಾ ನಮಃ—ವಸುಗಳಿಗೆ ತಲುಪುವ ನಮಸ್ಕಾರವನ್ನು ಹೊತ್ತುಕೊಂಡ ನಮ್ಮ ಸೂಕ್ತವಾಚಃ ಮುಂದಕ್ಕೆ ಸಾಗಲಿ; ಮಿತ್ರ-ವರುಣರಿಗೆ ಅದು ದುರ್ಜೇಯವಾಗಲಿ. ಅಭ್ವಂ (ವಿಶಾಲ ಅಡ್ಡಿ) ಕುಸಿದು ಹೋಗಲಿ; ನಮಗೆ ಇನ್ನೂ ವಿಶಾಲವಾದ, ಶ್ರೇಷ್ಠ ಮಾರ್ಗವನ್ನು ನಿರ್ಮಿಸಿರಿ. ದ್ಯಾವಾಪೃಥಿವೀ (ಆಕಾಶ-ಭೂಮಿ)ಯ ಅವಸ (ಪೋಷಕ ಅನುಗ್ರಹ)ದಿಂದ ನಾವು ಆಂತರಿಕ ಸಮೃದ್ಧಿಯಲ್ಲಿ ಹರ್ಷಿಸೋಣ.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- ये
- who (those who)Pronounmasc. nom. pl.Role KartāRoot यद् (sarvanāma-prātipadika)
- वसुभ्यः
- to the VasusNounmasc. dat. pl.Role SampradānaRoot वसु (prātipadika)
- ईवदा
- in such a manner; thusAdjectiveindeclinable/adverbial use (Vedic)Root ईवद् (prātipadika; Vedic)
- नमः
- obeisance, homageNounneut. nom./acc. sg.Role KarmaRoot नमस् (prātipadika)
- दुर्ये
- in the hard (time/place); in difficultyAdjectiveloc. sg. (Vedic; used adverbially)Role AdhikaraṇaRoot दुर्य (prātipadika)
- मित्रे
- in/for MitraNounmasc. loc. sg.Role AdhikaraṇaRoot मित्र (prātipadika)
- वरुणे
- in/for VaruṇaNounmasc. loc. sg.Role AdhikaraṇaRoot वरुण (prātipadika)
- सूक्तवाचः
- (we) of well-spoken speech; hymn-speakingNoun/Adjectivemasc. nom. pl.Role KartāRoot सूक्त-वाच् (compound prātipadika: सूक्त ‘well-spoken hymn’ + वाच् ‘speech’)
- अवैतु
- let (it) go down/away; let (it) departVerbimperative, 3rd sg., parasmaipadaRoot अव √इ (इण्) ‘to go’ with preverb अव
- अभ्वम्
- harm, evil; monstrous thingNoun/Adjectiveneut. acc. sg.Role KarmaRoot अभ्व (prātipadika)
- कृणुत
- make! do!Verbimperative, 2nd pl., parasmaipada (Vedic form कृणुत)Root √कृ (करोति) ‘to make, do’
- वरीयः
- wider, better, more spacious (state/path)Adjectiveneut. acc. sg. (comparative)Role KarmaRoot वरीयस् (comparative of उरु/वर ‘wide, broad’)
- दिवः
- of heavenNounfem. gen. sg. (Vedic: divás)Role Ṣaṣṭhī-sambandhaRoot दिव्/द्यौ (prātipadika)
- पृथिव्योः
- of heaven-and-earth (lit. of the two earths; dyāvāpṛthivī)Nounfem. gen. du.Role Ṣaṣṭhī-sambandhaRoot पृथिवी (prātipadika)
- अवसा
- with help, by favorNounneut. instr. sg.Role KaraṇaRoot अवस् (prātipadika)
- मदेम
- may we rejoiceVerboptative, 1st pl., parasmaipada (Vedic)Root √मद् ‘to be glad, rejoice’
Sandhi Notes
- Sandhi resolution: वसुभ्य॒ ईव॒दा → वसुभ्यः + ईवदा (visarga before vowel)
- नमो॒ दुर्ये → नमः + दुर्ये (o < aḥ before voiced consonant)
- सू॒क्तवा॑चः is a tatpuruṣa compound (सूक्त + वाचः)
- अवै॒त्वभ्वं॑ → अवैतु + अभ्वम् (u + a → va; external sandhi)
- दि॒वस्पृ॑थि॒व्योरव॑सा → दिवः + पृथिव्योः + अवसा (visarga before p retained in saṃhitā as -sp- cluster)
The meaning
Outer meaning
Let our well-spoken words go forth with homage to the Vasus, and irresistibly to Mitra and Varuṇa. Let the vast obstruction sink away; make a wider path. By the help of Heaven and Earth may we rejoice.
Inner meaning
The sūkta-vāc (truth-shaped utterance) is sent forward as an offering to the Vasus—powers of foundational harmony and right substance in the being. Mitra and Varuṇa, the luminous harmony and the vast truth-law, are ‘hard to resist’ when the offering is sincere: their action compels the nature toward order. Then the ‘abhvam’—the huge obstruction (subconscient mass, inertia, confusion)—is asked to fall away, and a wider way (varīyas) to open: a freer passage for consciousness between Heaven (higher mind/spirit) and Earth (embodied nature). The result is madema: a gladness of inner plenitude grounded in the support of the two poles.
Universal truth
Right speech and sincere aspiration invoke powers of order that dissolve inner obstruction; freedom comes as wideness between our highest possibilities and our embodied life.
Themes
Obstacle-removal, Truth-speech (sūkta), Ṛta and protection, Inner widening, Dyāvā-Pṛthivī support
The seer
- Rishi
- Atri (Ātreya) (traditional Mandala 5 attribution)
- Lineage
- Ātreya
- Other hymns
- RV 5.50, RV 5.51 (Ātreya cluster nearby, thematic), RV 1.89 (Atri-associated auspiciousness prayers; thematic)
Family tradition
Ātreya hymns often stress right speech (sūkta), harmony/truth (Mitra-Varuṇa), and the removal of obstruction for a widened path—an early psychology of transformation.
Significance
Atri’s line is linked with inner light and rectitude; here, the seer seeks a widened way by invoking foundational powers and the great guardians of ṛta.
The deity
- Devata
- Vasus; Mitra-Varuṇa; Dyāvā-Pṛthivī (supporting)
- Epithets
- Mitra (friend, harmonizer), Varuṇa (lord of ṛta), Vasus (good powers/bright ones)
- Related deities
- Indra (to break Vṛtra-like obstruction), Savitṛ (to impel along the widened path)
Cosmic role
Vasus stabilize the world-substance; Mitra-Varuṇa maintain harmony and truth-law; Heaven-Earth provide the field and support for manifestation and ascent.
Inner power
Stabilization of the nature (Vasus), harmonization and purification (Mitra-Varuṇa), and the opening of a wide channel between higher consciousness and embodied life (Dyāvā-Pṛthivī).
In ritual
Where it is used
Invocation for clearing obstacles and widening the path within the sacrifice; Mitra-Varuṇa appeasement/praise
प्र ये वसु॑भ्य॒ ईव॒दा नमो॒ दुर्ये मि॒त्रे वरु॑णे सू॒क्तवा॑चः । अवै॒त्वभ्वं॑ कृणु॒ता वरी॑यो दि॒वस्पृ॑थि॒व्योरव॑सा मदेम ॥
प्र । ये । वसु॑ऽभ्यः । ईव॑त् । आ । नमः॑ । दुः । ये । मि॒त्रे । वरु॑णे । सू॒क्तऽवा॑चः । अव॑ । ए॒तु॒ । अभ्व॑म् । कृ॒णु॒त । वरी॑यः । दि॒वःपृ॑थि॒व्योः । अव॑सा । म॒दे॒म॒ ॥
pra | ye | vasu-bhyaḥ | īvat | ā | namaḥ | duḥ | ye | mitre | varuṇe | sūkta-vācaḥ | ava | etu | abhvam | kṛṇuta | varīyaḥ | divaḥpṛthivyoḥ | avasā | madema
44
4 pādas × ~11 syllables
Strong forward thrust (‘pra’) and clearing motion (‘ava etu’), then widening release (‘varīyaḥ’).
Energizes aspiration, helps cut through heaviness, and leaves an after-feel of spaciousness.
- pra
- Literal: forth, forward. Symbolic: projection of aspiration; initiating movement
- sūktavācaḥ
- Literal: having good speech. Symbolic: speech born of truth and right formation (mantra-consciousness)
- vasubhyaḥ
- Literal: to the Vasus. Symbolic: powers of right being, harmony, substance, stable lights
- namo
- Literal: homage. Symbolic: surrender and receptivity
- dur ye
- Literal: hard to resist/overcome. Symbolic: irresistible action of truth and harmony upon the nature
- mitre varuṇe
- Literal: Mitra and Varuṇa. Symbolic: harmonizing light + vast truth-law; concord and purification
- abhvam
- Literal: vast, monstrous (obstruction). Symbolic: subconscient resistance, inertia, enveloping darkness
- ava etu
- Literal: let it go down/away. Symbolic: descent of obstruction out of the field of consciousness
- varīyaḥ
- Literal: wider, freer. Symbolic: widened consciousness; open path for progress
- divaspṛthivyoḥ avasā
- Literal: by the help of Heaven and Earth. Symbolic: support of higher and lower nature in a unified yoga
- madema
- Literal: may we rejoice. Symbolic: ānanda-like gladness from inner plenitude
General yajña invocation and obstacle-removal prayer; suitable as an anuvākyā-style supplication in Soma contexts where Mitra-Varuṇa and the Ādityas are invoked for ṛta and protection (exact Śrauta placement varies by śākhā).
When seeking removal of impediments, purification, and prosperity; transitional moments in rites
Recitation with offering and request for ‘varīyas’ (wider way)
Chant before difficult tasks or during inner heaviness: use as a clearing-and-widening prayer (especially when feeling blocked).
Key terms: (1) vasu-bhyaḥ: vasu from √vas ‘to dwell, to be good/fit’, hence ‘good, wealth, excellence’; Vasus as powers of essential abundance. (2) sūkta-vācaḥ: su-ukta ‘well-said’ (ukta from √vac ‘to speak’) + vāc ‘speech’; mantra as truth-utterance. (3) abhvam: from abhu/abhva ‘vast, huge, formidable’; in RV often a crushing obstacle or dark immensity. (4) varīyaḥ: comparative of uru/var ‘wide, broad’ (cf. uru, varīyas); psychologically: wideness of consciousness. (5) avasā: instr. of avas ‘help, protection, favor’; from √av ‘to protect, favor’. (6) madema: 1pl optative from √mad ‘to rejoice, be exhilarated’; not mere sensory intoxication but delight of achieved fullness.
Ṛta (cosmic order upheld by Mitra-Varuṇa), Vastness (Varuṇa) and harmony (Mitra) as conditions for truth-speech, Expansion of consciousness (varīyas) versus constriction (abhvam)
The ‘hard to resist’ power is ṛta acting upon disorder; widening is the restoration of right space for right movement.
Good utterance is effective because it embodies satya; it calls corresponding truth-forces.
From obstruction to widened path mirrors cosmogony: light and order emerging from a cover.
Aurobindo-style: Vṛtra-like obstruction (abhvam) removed by truth/harmony; widening as a key sign of higher consciousness.
Heaven and Earth (cosmic polarity); Wideness/space as a cosmic field (uru/varīyas); Removal of a ‘vast obstruction’ (storm-cloud/darkness motif interiorized)
Heaven-Earth are higher and lower nature; ‘wider path’ is expanded inner space; ‘obstruction sinking’ is release of subconscient mass.
- What is the primary Vedic 'mythologem' present in this verse?
- The core mythologem is the sinking/removal of a ‘vast obstruction’ (abhvam) so that a ‘wider path’ (varīyas) is fashioned under the guardianship of Mitra-Varuṇa and the cosmic pair Heaven-and-Earth. In inner terms, this is the classic Vedic movement: truth-aligned speech and offering call the law-powers; the oppressive darkness/constriction withdraws; consciousness widens into delight.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several lexemes preserve Indo-European inheritances: √vac ‘to speak’ (vāc, ukta) aligns with PIE *wekw- ‘voice, speak’ (cf. Latin vox). √av ‘to help/protect’ (avas) corresponds to PIE protective/helping semantics seen across IE (support/aid roots). The polarity dyu/pṛthivī reflects archaic IE sky-earth dyads (PIE *dyew- ‘sky, shine’; cf. Greek Zeus < *dyēus). The comparative varīyas ‘wider’ continues the IE pattern of comparative formation and the semantic field of breadth as freedom/expanse.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi offers ‘sūkta-vāc’—speech disciplined into truth—together with namas (self-offering). In return, the devatās act as inner operators: the Vasus stabilize abundance, Mitra-Varuṇa enforce ṛta by dissolving resistance, and Heaven-Earth provide sustaining avas (support). The reciprocity is thus: right utterance and surrender evoke protection; protection enables widening; widening culminates in mad (delight/fulfilment).
Clearing heaviness and opening inner space; aligning with harmony and truth-law.
anāhata (widening/space)
Long exhale emphasis (e.g., inhale 4, exhale 8) while contemplating ‘ava etu abhvam’; then natural breath in widened awareness.
Forceful clarity moving into spacious equanimity.
When blocked: (1) speak one truthful sentence of aspiration (sūkta); (2) invoke harmony (Mitra) and truth (Varuṇa); (3) on exhale, let the obstruction ‘sink’; (4) rest in the widened inner space and proceed from there.
Observe marked accents (e.g.,,,,,,,, ); keep ‘ava etu abhvam’ as a decisive downward cadence.
Give a firm downward resolution on ‘ava etu’; then open the tone and space on ‘kṛṇutā varīyaḥ’.
sūktavācaḥ: long ū, cluster kt (sūk-ta), Mitra/Varuṇa: crisp dental t; retroflex ṇ, abhvam: pronounce bhv cluster smoothly (ab-hvam), divaspṛthivyoḥ: keep compound clear: di-vas-pṛ-thi-vyoḥ
clear, forceful, then spacious on the final pāda
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