Rig Veda Sukta 45
Mandala 5Sukta 4511 Mantras

Sukta 45

Sukta 5.45

Rishi

Atri Bhauma (Mandala 5 Atri corpus; 5.45 likewise Atri tradition)

Devata

Uṣas / Sūrya complex (Dawn powers opening the way; solar aid present)

Chandas

Trishtubh

ຄຳສັບສູດນີ້ຂອງປະເພນີອາຕຣິ ສັນລະເສັນປະຊາມິດຕາ-ພະອາທິຕຍ໌ ເປັນພະລັງງານສະຫວ່າງທີ່ເປີດຄວາມມືດ, ເປີດປະຕູໃຫ້ມະນຸດ, ແລະ ນໍາພາຜູ້ບູຊາຂຶ້ນສູ່ສວັກ/ແສງສະຫວ່າງ. ມັນເນັ້ນຫາທິີ (ປັນຍາທີ່ດົນໃຈ) ເປັນພະລັງງານທີ່ປົດປ່ອຍວັດ/ແສງສະຫວ່າງທີ່ຊ້ອນໄວ້, ນະວະຄວາບາສເຮັດການເດີນທາງຂອງພວກເຂົາ, ແລະ ຜູ້ນັບຖືໄດ້ຮັບການປົກປ້ອງຈາກພະເຈົ້າ ແລະ ອິດສະຫຼະຈາກຄວາມທຸກທໍ້ຖອມ.

Recitation with translationRig Veda 5.45

Mantras

Mantra 1

विदा दिवो विष्यन्नद्रिमुक्थैरायत्या उषसो अर्चिनो गुः । अपावृत व्रजिनीरुत्स्वर्गाद्वि दुरो मानुषीर्देव आवः ॥

ຮູ້ຈັກສະຫວັນ, ເປີດຫີນອອກດ້ວຍບົດສະຫວັນນະສາດ, ຍິນດີທີ່ເຜົາໄຫມ້ໄດ້ມາ, ກຳລັງກ້າວໜ້າ. ເຂົາເຈົ້າໄດ້ເປີດຄອກອອກ ແລະ ຂຶ້ນສູ່ໂລກທີ່ສະຫວ່າງ; ພະເຈົ້າໄດ້ເປີດປະຕູຂອງມະນຸດກວ້າງກວ່າງ.

Mantra 2

वि सूर्यो अमतिं न श्रियं सादोर्वाद्गवां माता जानती गात् । धन्वर्णसो नद्यः खादोअर्णाः स्थूणेव सुमिता दृंहत द्यौः ॥

ພະອາທິດແຜ່ຄວາມສະຫວ່າງສຶກສາ ດັ່ງຜູ້ຂັບຂີ່ຄວາມສັບສົນ ຈາກທີ່ສະຖິຕິ ພະມານຜູ້ຮູ້ຂອງຝູງງົນອອກມາ ດັ່ງແມ່ນ້ໍາທີ່ກວ້າງໃຫຍ່ ດັ່ງຮ່ອງນ້ໍາທີ່ໄຫຼໄວ ສະຫວັນຖືກສ້າງໃຫ້ໝັ້ນຄົງ ດັ່ງເສົາຫຼັກທີ່ຕັ້ງດີ

Mantra 3

अस्मा उक्थाय पर्वतस्य गर्भो महीनां जनुषे पूर्व्याय । वि पर्वतो जिहीत साधत द्यौराविवासन्तो दसयन्त भूम ॥

ເພື່ອຄຳສັນລະເສີນນີ້ ຄັງຄຣົນທີ່ເຊື່ອງຂອງພູເຂົາ ຜູ້ເກົ່າແກ່ໃນການເກີດທ່າມ່າງຜູ້ຍິ່ງໃຫຍ່ ໄດ້ເປີດອອກ ພູເຂົາແຜ່ກວ້າງ ສະຫວັນຖືກສ້າງໃຫ້ສຳເລັດ ຜູ້ບູຊາສັກລະລຶກເຮັດໃຫ້ພື້ນຖານອັນກວ້າງໃຫຍ່ຜະລິດອອກ

Mantra 4

सूक्तेभिर्वो वचोभिर्देवजुष्टैरिन्द्रा न्वग्नी अवसे हुवध्यै । उक्थेभिर्हि ष्मा कवयः सुयज्ञा आविवासन्तो मरुतो यजन्ति ॥

ດ້ວຍຄຳເວົ້າທີ່ກ່າວດີ ທີ່ພະເຈົ້າຊົມຊອບ ພວກເຮົາຮຽກຮ້ອງອິນທຣະ ແລະ ອັຄນີ ເພື່ອຄວາມຊ່ວຍເຫຼືອ ແລະ ເພື່ອນຳເອົາພະລັງຂອງພວກພະອົງມາ ເພາະດ້ວຍຄຳສັນລະເສີນ ພວກຮິສີ ຜູ້ຊຳນານໃນການບູຊາ ໄດ້ບູຊາສັກລະລຶກ ແລະ ເຄົາຮັບມາຣຸດ

Mantra 5

एतो न्वद्य सुध्यो भवाम प्र दुच्छुना मिनवामा वरीयः । आरे द्वेषांसि सनुतर्दधामायाम प्राञ्चो यजमानमच्छ ॥

ສະນັ້ນໃນມື້ນີ້ ຂໍໃຫ້ພວກເຮົາມີຄວາມເຂົ້າໃຈທີ່ຊັດເຈນ ແລະ ຖືກຕ້ອງ ຂໍໃຫ້ພວກເຮົາຂັບຂີ່ຄວາມໂຊກຮ້າຍ ແລະ ເປີດທາງທີ່ຍິ່ງໃຫຍ່ ພວກເຮົາວາງຄວາມຊັງໄກໄປ ຂັບຖ່ຽວມັນ ຂໍໃຫ້ພວກເຮົາກ້າວໄປໜ້າ ຫັນໜ້າໄປສູ່ຜູ້ບູຊາ ແລະ ໄປຮອດພະອົງ

Mantra 6

एता धियं कृणवामा सखायोऽप या माताँ ऋणुत व्रजं गोः । यया मनुर्विशिशिप्रं जिगाय यया वणिग्वङ्कुरापा पुरीषम् ॥

ຂໍໃຫ້ພວກເຮົາ ຜູ້ເປັນມິດ ສ້າງຄວາມເຂົ້າໃຈອັນປາດສະເໝືອນນີ້ ໂດຍຜ່ານນັ້ນ ພະມານເປີດຄອກຂອງແສງສະຫວັນ ໂດຍຜ່ານນັ້ນ ມະນຸໄດ້ຊະນະພະລັງອັນເຫັນແຈ້ງ ໂດຍຜ່ານນັ້ນ ວັງກຸ ຜູ້ຄ້ານັກຮຽນ ໄດ້ບັນລຸຄວາມສົມບູນອັນຮັ່ງມີ

Mantra 7

अनूनोदत्र हस्तयतो अद्रिरार्चन्येन दश मासो नवग्वाः । ऋतं यती सरमा गा अविन्दद्विश्वानि सत्याङ्गिराश्चकार ॥

ຢູ່ທີ່ນີ້ ຫີນບີບຖືກເຄື່ອນໄຫວດ້ວຍມື ໂດຍນັ້ນ ນາວັກວະ ໄດ້ຮ້ອງຮຽນຕະຫຼອດສິບເດືອນ ສາລາມາ ເຄື່ອນໄປໃນຄວາມຈິງ ໄດ້ຊອກພົບແສງສະຫວັນ ອັງຄິຣະສາ ໄດ້ເຮັດໃຫ້ທຸກສິ່ງເປັນຈິງ ແລະ ສຳເລັດ

Mantra 8

विश्वे अस्या व्युषि माहिनायाः सं यद्गोभिरङ्गिरसो नवन्त । उत्स आसां परमे सधस्थ ऋतस्य पथा सरमा विदद्गाः ॥

ທຸກພະລັງແຫ່ງຄວາມສະຫວ່າງສຶກສາອັນກວ້າງໃຫຍ່ຂອງນາງ ເມື່ອອັງຄິຣະສາ ກົດຂີ່ ແລະ ເຮັດວຽກກັບແສງສະຫວັນ ໄດ້ເຂົ້າສູ່ການສະໜອງ ບໍ່ພົນຂອງພວກພະອົງຢູ່ໃນທີ່ສູງສົ່ງ ໂດຍທາງຂອງຄວາມຈິງ ສາລາມາ ໄດ້ຄົ້ນພົບແສງສະຫວັນ

Mantra 9

आ सूर्यो यातु सप्ताश्वः क्षेत्रं यदस्योर्विया दीर्घयाथे । रघुः श्येनः पतयदन्धो अच्छा युवा कविर्दीदयद्गोषु गच्छन् ॥

ຂໍໃຫ້ສູລະຍະ ຜູ້ຂີ່ລົດເຈັດໂຕ ມາສູ່ທົ່ງນາ ທີ່ເປັນອານາຈັກກວ້າງໃຫຍ່ ແລະ ເສັ້ນທາງຍາວ ນົກເຫັດຜູ້ໄວຮຸ່ງ ບິນໄປສູ່ຄວາມປິຕິຍິນດີຈາກໂສມະຣົດ ຮິສີຜູ້ໜຸ່ມ ສ່ອງແສງ ເມື່ອຍ່າງໄປທ່າມ່າງແສງສະຫວັນ

Mantra 10

आ सूर्यो अरुहच्छुक्रमर्णोऽयुक्त यद्धरितो वीतपृष्ठाः । उद्ना न नावमनयन्त धीरा आशृण्वतीरापो अर्वागतिष्ठन् ॥

ສູລະຍະ ໄດ້ຂຶ້ນສູ່ນ້ຳຖ່າວແສງ ເມື່ອພະອົງຄົບຄອດມ້າສີທັນ ທີ່ມີຫຼັງສະຫວ່າງສຶກສາ ດັ່ງຜູ້ຮູ້ນຳເຮືອມາທາງນ້ຳ ນັ້ນແຫລະ ນ້ຳຜູ້ຟັງ ໄດ້ຢືນໃກ້ ເຄື່ອນໄຫວມາທາງນີ້ ສະໜັບສະໜູນການເດີນທາງຂອງຜູ້ຊອກຫາ

Mantra 11

धियं वो अप्सु दधिषे स्वर्षां ययातरन्दश मासो नवग्वाः । अया धिया स्याम देवगोपा अया धिया तुतुर्यामात्यंहः ॥

ຄວາມເຫັນອັນປາດສະເໝືອນນີ້ ຂ້າພະເຈົ້າວາງໄວ້ໃຫ້ທ່ານໃນນ້ຳ ເປັນຄວາມຄິດອັນຊະນະແສງ ໂດຍນັ້ນ ນາວັກວະ ໄດ້ຂ້າມຜ່ານສິບເດືອນ ໂດຍຄວາມຄິດນີ້ ຂໍໃຫ້ພວກເຮົາຖືກປ້ອງກັນໂດຍພະເຈົ້າ ໂດຍຄວາມຄິດນີ້ ຂໍໃຫ້ພວກເຮົາຜ່ານພົ້ນທຸກຄວາມທຸກທົນ ແລະ ຄວາມບິດເບຽວ

Inside Sukta 45

How it unfolds

  1. Where it opens

    The Dawns arrive flaming and advancing, breaking open obstruction and widening the human doors toward the luminous world.

  2. Development

    The hymn links this cosmic opening with the practical means: uktha and dhī—effective inspired speech and intelligence that open the ‘pen of the cows/light’ and empower exemplary ancestors and seekers.

  3. Climax

    Dhī is explicitly established as light-winning and salvific: placed in the Waters, it is the means by which the Navagvas accomplish their decisive crossing and attain the goal.

  4. Where it settles

    A closing petition: by that same dhī may the worshippers be guarded by the gods and pass beyond all distress and crookedness.

The deity: Uṣas–Sūrya complex

  • In the VedaUṣas is portrayed as flaming and advancing, a revealer who opens enclosures and doors, brings vision, and sets the world in motion; Sūrya’s presence is felt as the upward pull toward svarga and the winning of light. The hymn also treats dhī as a quasi-deified power—an inspired, effective intelligence placed “in the Waters,” through which the ancient helpers (Navagvas) achieved their crossing.
  • Cosmic functionTo renew time and order each day, dispel darkness, release the hidden radiance (‘cows’/light), and guide beings from confinement to the wide world of light (svarga).
  • Inner significanceAwakening: the opening of inner ‘doors’ of perception; dhī as clarified insight that breaks mental stone, releases blocked energies, and carries one beyond anxiety and crookedness (aṃhas).

The seer

  • Atri BhaumaĀtreya (Atri gotra); Bhauma epithet within the Atri lineage · Atri is among the most ancient Rigvedic seers; the Ātreyas are especially noted for hymns of illumination, dawn, and the recovery/release of light (the ‘cows’) through inspired speech (uktha) and dhī.

Famous verses

वि दुरो मानुषीर् (vi duro mānuṣīḥ) — “the human doors [were opened]”
Verse 5.45.1Sets the hymn’s signature imagery: Dawns as flaming powers that break the ‘stone,’ open the pen, rise to svarga, and ‘open the human doors’—a programmatic statement of liberation into light.Read verse 5.45.1 →
एता धियं कृणवामा (etā dhiyaṃ kṛṇavāmā) — “Let us fashion this dhī”
Verse 5.45.6Defines the operative method: forging dhī together ‘as comrades’—the inspired intelligence by which the Mother opens the pen of light; it also cites exemplary attainments (Manu, Vaṅku) to show dhī’s efficacy.Read verse 5.45.6 →
अया धिया (ayā dhiyā) — “by this dhī”
Verse 5.45.11Culminating prayer: dhī is placed in the Waters as ‘light-winning’; by it the Navagvas cross the ‘ten months,’ and by it the worshipper seeks divine protection and transcendence of aṃhas (distress).Read verse 5.45.11 →

Attributes of the deity

  • Light-bringing and door-opening
  • Breaker of obstruction (‘stone’/adrí) through hymn and insight
  • Releaser of the ‘cows’/hidden radiance
  • Upward-leading toward svarga
  • Protective and guidance-giving
  • Linked with Waters as a seat of inspiration (dhī in āpaḥ)

Also by this seer

  • Rig Veda Mandala 5 (large portions of the Ātreya family book)
  • Hymns to Uṣas, Agni, Indra, and allied powers of light in RV 5
  • Later Vedic memory associates Atri with rishi-lineage transmission and exemplary tapas/visionary insight (smṛti-purāṇa reception)

The rite, step by step

  • Purification and orientation to the east at first light
  • Kindling or honoring the household fire (Agni) as witness of the dawn praise
  • Recitation of the sukta with emphasis on ‘opening’ imagery (doors/pen/cows) and the request for dhī
  • Silent contemplation on dhī as ‘placed in the Waters’—clarity settling and spreading
  • Concluding prayer for protection (devagopāḥ) and safe passage beyond aṃhas (distress)
  • Optional distribution/consumption of prasāda-like remnants with a resolve for right action through the day

Offerings

  • Ghee (ājya) into fire
  • Milk or soma-substitute libation (where appropriate to tradition)
  • Water offering/ācamana with intention toward ‘dhī in the Waters’
  • Simple dawn oblation (samidhs, grains) according to household custom

Frequently Asked Questions

Primarily Uṣas (Dawn), with an accompanying solar impulse (Sūrya) that lifts beings toward the world of light. The hymn also highlights dhī— inspired intelligence—as the effective spiritual power behind the ascent.

These are Vedic images for removing obstruction and releasing hidden light. “Doors” suggest access to vision and right action, while the “pen of cows” symbolizes concealed radiance/wealth that becomes available when darkness is broken.

Waters (āpaḥ) often symbolize a pure, generative source in Vedic thought. Placing dhī in the Waters means establishing insight in a deep, cleansing foundation—so it becomes ‘light-winning’ and helps one cross beyond distress (aṃhas).

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