Rig Veda 5.27.3: Mandala 5, Sukta 27, Mantra 3
Sukta 5.27
- Devata
- Agni
- Rasa
- Adbhuta (wonder) and Shanta (peace)
एवा ते अग्ने सुमतिं चकानो नविष्ठाय नवमं त्रसदस्युः । यो मे गिरस्तुविजातस्य पूर्वीर्युक्तेनाभि त्र्यरुणो गृणाति ॥
evā́ té agne sumatíṃ cakā́nó náviṣṭhāya navamáṃ trásadasyuḥ | yó me gíras tuvijā́tasya pūrvī́r yukténābhí tri-áruṇo gṛṇā́ti ||
ഹേ അഗ്നേ, നിന്റെ സുമതി ആഗ്രഹിച്ച്, ത്രസദസ്യു നവിഷ്ഠനായ—അത്യന്തം നവനായ—നിനക്കു ഒൻപതാം സ്തോത്രം അർപ്പിക്കുന്നു; തുവിജാതനായ (മഹാജന്മനായ) നിനക്കായി എന്റെ പുരാതന ഗിരങ്ങളെ യുക്തചിത്തത്തോടെ പാടുന്നവൻ—ത്ര്യരുൺ അവയെ ഉച്ചരിക്കുന്നു.
Word by Word
- एवा
- thus, just soIndeclinableनिपात (अव्यय)Root एव (निपात) + आ (प्रगृह्य/उपपद) → एवा
- ते
- to/for you; yourPronounषष्ठी/चतुर्थी एकवचन (एन्क्लिटिक ‘ते’)Role Sampradāna (हित/सम्बन्ध) / सम्बन्धRoot युष्मद्
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot अग्नि
- सुमतिम्
- good thought; good favorNounस्त्रीलिङ्ग, द्वितीया एकवचनRole KarmaRoot सु-मति (मति) प्रत्ययान्त प्रातिपदिक
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- चकानो
- rejoicing; being pleasedVerb (participle)वर्तमान कृदन्त (परस्मैपदीय-भाव), प्रथमा एकवचन, पुंलिङ्ग (अग्नेः विशेषण)Role Kartā (अग्निः)Root √कन्/√कनु (कान्) ‘कान्/कनु’ (इच्छा/तुष्टि) → चकान
- नविष्ठाय
- to the newest/most youthful (Agni)Adjectiveपुंलिङ्ग, चतुर्थी एकवचन (अग्नेः विशेषण)Role SampradānaRoot नविष्ठ (नव + इष्ठ, अतिशय)
- नवमम्
- the ninthAdjectiveपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot नवम
- त्रसदस्युः
- Trasadasyu (a king)Proper Nounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot त्रसदस्यु (त्रसत् + दस्यु) नाम
- यः
- whoPronounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot यद्
- मे
- myPronounषष्ठी एकवचन (एन्क्लिटिक)Role सम्बन्धRoot अस्मद्
- गिरः
- songs; hymnsNounस्त्रीलिङ्ग, द्वितीया बहुवचनRole KarmaRoot गिर्
- तुविजातस्य
- of the much-born (Agni)Adjectiveपुंलिङ्ग, षष्ठी एकवचन (अग्नेः विशेषण)Role सम्बन्धRoot तुवि-जात (बहु + जात)
- पूर्वीः
- former; earlierAdjectiveस्त्रीलिङ्ग, द्वितीया बहुवचन (गिरः विशेषण)Role KarmaRoot पूर्व
- युक्तेन
- with yoked (means); with harnessed (power)Adjectiveनपुंसकलिङ्ग/पुंलिङ्ग, तृतीया एकवचन (करण-भाव)Role KaraṇaRoot युक्त (√युज्)
- अभि
- towards; over; uponIndeclinableउपसर्ग/अव्ययRoot अभि
- त्र्यरुणः
- Tryaruṇa (name); ‘three-red’Proper Noun/Adjectiveपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot त्रि-अरुण (त्रि + अरुण)
- गृणाति
- praises; singsVerbलट् (वर्तमान), परस्मैपद, प्रथम पुरुष, एकवचनRole KriyāRoot √गृ (गृण्) ‘स्तुति/गान’
Sandhi Notes
- संधि-विच्छेद (पदक्रमानुसार): एवा | ते | अग्ने | सुमतिम् | च | चकानो | नविष्ठाय | नवमम् | त्रसदस्युः || यः | मे | गिरः | तुविजातस्य | पूर्वीः | युक्तेन | अभि | त्र्यरुणः | गृणाति || मुख्य संधि/रूप-टिप्पणी: (1) ‘एवा’ = ‘एव + आ’ (निपात-प्रयोग; RV में ‘एवा’ प्रचलित)
- (2) ‘चकानो’ वैदिक कृदन्त-रूप (अग्नेः विशेषण) ‘प्रसन्न/कान्’ अर्थे
- (3) ‘त्रसदस्युः’, ‘त्र्यरुणः’ नामरूपे प्रथमा एकवचन
- (4) ‘गिरः … पूर्वीः’ द्वितीया बहुवचन कर्मपद (स्तुतयः)
The meaning
Outer meaning
Trāsadasyu offers the ninth hymn to Agni the newest; Tri-aruṇa chants ancient words to the mighty-born Agni with a yoked (focused) intent.
Inner meaning
The ‘newest’ Agni is the ever-fresh awakening of the inner flame; each time it is kindled it is new. The ‘ninth’ indicates a completed step in a series of offerings—symbolically, a matured stage of practice. ‘Ancient words’ are perennial truths of the seers, re-voiced when the mind is yoked (yukta) to aspiration. The mantra teaches that true recitation is not mere speech: it is mantra as conscious harnessing of thought-force so the inner Fire can grow (tuvijāta: powerfully born) and respond with sumati—right-minded guidance and grace.
Universal truth
Spiritual speech becomes effective when intention is yoked and steady; then the timeless truth can be freshly realized, and the divine Will responds as clear guidance in action.
Themes
lineage of praise, disciplined speech, inner victory, Agni ever-new
The seer
- Rishi
- Atri (attributed tradition for RV 5.27; individual verse seer uncertain)
- Lineage
- Atri
- Other hymns
- Rig Veda 5.4, Rig Veda 5.6, Rig Veda 5.26
Family tradition
Atri hymn-craft often links correct praise (stuti) with inner increase of Agni and right-mindedness (sumati).
Significance
The verse highlights the Atri emphasis that mantra is effective when the being is ‘yoked’—speech, thought, and will aligned—so the divine responds as sumati (right guidance).
The deity
- Devata
- Agni
- Epithets
- Naviṣṭha (ever-new), Tuvijāta (mighty-born)
- Related deities
- Sarasvatī/Vāc (speech power), Bṛhaspati (lord of the word), Indra
Cosmic role
Renewing power in the sacrifice that continually re-creates the link between mortal and immortal.
Inner power
Fresh ignition of aspiration; power to convert inherited truth (pūrvī giraḥ) into living realization.
In ritual
Where it is used
Stotra within Agni praise sequences; could be recited when beginning a new cycle of offerings or hymns.
ए॒वा ते॑ अग्ने सुम॒तिं च॑का॒नो नवि॑ष्ठाय नव॒मं त्र॒सद॑स्युः । यो मे॒ गिर॑स्तुविजा॒तस्य॑ पू॒र्वीर्यु॒क्तेना॒भि त्र्य॑रुणो गृ॒णाति॑ ॥
ए॒व । ते॒ । अ॒ग्ने॒ । सु॒ऽम॒तिम् । च॒का॒नः । नवि॑ष्ठाय । न॒व॒मम् । त्र॒सद॑स्युः । यः । मे॒ । गिरः॑ । तु॒वि॒जा॒तस्य॑ । पू॒र्वीः । यु॒क्तेन॑ । अ॒भि । त्रिऽअ॑रुणः । गृ॒णाति॑ ॥
eva | te | agne | su-matim | cakānaḥ | naviṣṭhāya | navamam | trasadasyuḥ | yaḥ | me | giraḥ | tuvijātasya | pūrvīḥ | yuktena | abhi | tri-aruṇaḥ | gṛṇāti
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4 x ~11 syllables
Clear, articulated, suited to naming and defining inner conditions (sumati, yukta).
Encourages focused attention; the repeated consonant clusters (naviṣṭhāya/navamam) create a ‘renewal’ pulse.
- सुमतिम् (sumatim)
- Literal: good mind, right intention. Symbolic: divine guidance; luminous discernment granted by the inner Fire
- नविष्ठ (naviṣṭha)
- Literal: newest. Symbolic: ever-renewed awakening of Agni in consciousness
- नवमम् (navamam)
- Literal: ninth. Symbolic: a ripened stage of offering; completeness nearing fulfillment
- तुविजात (tuvijāta)
- Literal: mightily born. Symbolic: the powerful emergence of divine Will in the being
- पूर्वीः गिरः (pūrvīr giraḥ)
- Literal: ancient words/hymns. Symbolic: eternal mantric truths reactivated in present experience
- युक्तेन (yuktena)
- Literal: by the yoked (means). Symbolic: concentrated mind and disciplined life-force used as vehicle of mantra
Commemorative/recitational note within praise: links named patrons/performers (Trāsadasyu, Tri-aruṇa) to the offering of hymns; emphasizes disciplined recitation as effective yajña.
At the start of kindling or when seeking Agni’s sumati before a rite or undertaking.
Recitation with intention, offering ghee/sticks, reaffirmation of vow to align mind with mantra.
Before study, teaching, or any speech-act: use to ‘yoke’ intention so words carry truth-force rather than mere opinion.
Key terms: (1) (sumati): su- ‘good’ + mati ‘thought’ from √ ‘think’ (PIE *men-). (2) (cakāna): from √/√? RV usage ‘rejoicing/desiring’; here ‘eager for’. (3) Trāsadasyu: tras- ‘tremble’ (√) + dasyu ‘hostile/darkness-being’; name becomes psychological epithet ‘one who makes the hostile forces tremble’. (4) (gir): hymn/voice; related to √/ ‘to sing’ (cognate set debated). (5) (yukta): √ (PIE *yeug-). (6) (pūrva): ‘former, ancient’ (PIE *per- ‘before’).
su-mati as right intelligence, conquest of darkness (dasyu as inner obstruction), tradition of ancient words (pūrvīḥ giraḥ)
Sumati is the mind aligned with ṛta; Agni renews that alignment continuously (naviṣṭha).
Ancient words become satya when re-lived, not merely repeated.
Perpetual re-creation through fire and word: the cosmos renews by the ever-new flame and true speech.
Mantra-śakti orientation (Vedic), later echoed in Upaniṣadic emphasis on speech as brahman-support.
morning kindling (suggested by ‘newest’)
Daily renewal of aspiration; disciplined attention turns inherited wisdom into present illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘renewal of Agni through ancient speech’: the ever-new fire is approached by the old mantras, yoked with concentration, producing victory over dasyu-forces (hinted by Trāsadasyu). The rite is a living transmission where tradition becomes fresh power.
- How does the linguistic structure reflect Proto-Indo-European roots?
- su-mati rests on √ (PIE *men- ‘think’). √ (yuktena) continues PIE *yeug-. pūrva reflects PIE *per- ‘before’. These inherited roots support the RV theme: concentrated thought yoked to action.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions his ‘giraḥ’ as effective instruments: when uttered with yoked intent, they draw Agni’s su-mati. The devatā responds not to mere sound but to disciplined, tradition-backed inspired speech that renews the inner fire.
Align speech-thought-breath; invoke Agni as ‘ever-new’ to refresh practice; repeat the verse before japa or study.
Viśuddha (speech-truth) with support from Maṇipūra (will)
4-4-6 breathing (inhale-hold-exhale) while keeping attention at throat/heart; chant on exhale.
Collected (saṃhita) attention; receptive clarity (sumati).
Before chanting, pause and set sankalpa: ‘Let my words be yoked to truth.’ Feel a new flame rising; then recite with crisp articulation, letting the mind become quiet behind the words.
Use Vedic pitch accent as marked; keep compound accents clear in ‘naviṣṭhāya navamam’.
Avoid flattening the repeated ‘na-’ syllables; maintain udātta peaks where indicated, then gentle svarita descent.
naviṣṭhāya: retroflex ṣṭh cluster; do not split into ‘sh-th’, tuvijātasya: ‘vi’ short; ‘jā’ long ā, gṛṇāti: vocalic ṛ is a brief ‘ri’ with retroflex coloring, tryaruṇo: ‘tr’ crisp; ‘ru’ short, ‘ṇ’ retroflex
Clear, articulate, slightly uplifting; end with a stable cadence on ‘gṛṇāti’.
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