Rig Veda 5.33.1: Mandala 5, Sukta 33, Mantra 1
Sukta 5.33
- Rishi
- Atri
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
महि महे तवसे दीध्ये नॄनिन्द्रायेत्था तवसे अतव्यान् । यो अस्मै सुमतिं वाजसातौ स्तुतो जने समर्यश्चिकेत ॥
máhi mahé távasé dīdhye nṝ́n indrā́ye'tthā́ távasé átavyān | yó asmai sumatíṃ vā́ja-sātau stutó jáne samaryáś cikéta ||
മഹത്തായ മഹിമയ്ക്കായി, മഹത്തായ തവസ്സിനായി, മനുഷ്യരിൽ ഇന്ദ്രനുവേണ്ടി ഞാൻ മഹത്തായ സ്തുതി ജ്വലിപ്പിക്കുന്നു—അതവ്യാൻ, അതായത് അതിക്രമിക്കാനാവാത്ത ബലത്തിനായി. മനുഷ്യരിൽ സ്തുതിക്കപ്പെടുന്നവൻ, വാജസാതി—വിജയ-സമൃദ്ധിയുടെ നേടലിൽ—യാചകനു സുമതി (ശുഭബുദ്ധി) ഉണർത്തുന്നവൻ, സമരത്തിൽ സമര്യ—രണവീരൻ—എന്നായി അറിയപ്പെടുന്നു.
Word by Word
- महि
- greatly, mightilyIndeclinableअव्यय (प्रशंसार्थे/परिमाणार्थे ‘बहु/अत्यन्तम्’)Role विशेषण-भावः (क्रियाविशेषणम्)Root महि (अव्यय; महत्-प्रातिपदिकस्य नपुंसक-एकवचन/अव्यय-प्रयोगः)
- महे
- to the greatAdjectiveनपुंसकलिङ्गे/पुंलिङ्गे दत्ते: चतुर्थी-एकवचनम् (महे = ‘to the great’)Role सम्प्रदान (तवसे इत्यस्य विशेषणम्)Root महत् (प्रातिपदिक)
- तवसे
- for strength, for mightNounनपुंसकलिङ्गे चतुर्थी-एकवचनम्Role सम्प्रदान (दीध्ये इत्यस्य; ‘बलाय’)Root तवस् (प्रातिपदिक; ‘बलम्’)
- दीध्ये
- I have kindled/roused (my hymn), I have set (my thought)Verbलिट् (परिप्रास/परफेक्ट्), आत्मनेपदम्, उत्तमपुरुषः एकवचनम् (वेदिकः: ‘दीध्ये’ = ‘I have set/placed; I have kindled myself’)Role कर्तृ (अहं—वक्ता)Root धा (धातु; वेदिक-रूपम्: दीध्यते/दीध्ये)
- नॄन्
- men, heroesNounपुंलिङ्गे द्वितीया-बहुवचनम्Role कर्म (इन्द्रस्य विषयः/प्रशस्तव्याः)Root नृ (प्रातिपदिक)
- इन्द्राय
- for IndraNounपुंलिङ्गे चतुर्थी-एकवचनम्Role सम्प्रदान (दीध्ये इत्यस्य; ‘इन्द्राय’)Root इन्द्र (प्रातिपदिक)
- इत्था
- thus, in this mannerIndeclinableअव्यय (प्रकारार्थे)Role क्रियाविशेषणम्Root इत्था (अव्यय)
- तवसे
- for (his) mightNounनपुंसकलिङ्गे चतुर्थी-एकवचनम्Role सम्प्रदान (इन्द्राय—‘बलाय’)Root तवस् (प्रातिपदिक)
- अतव्यान्
- unassailable, not-to-be-overpoweredAdjectiveपुंलिङ्गे द्वितीया-बहुवचनम् (नॄन् इत्यस्य विशेषणम्)Role कर्म (नॄन्—‘अतव्यान्’)Root अतव्य (प्रातिपदिक; ‘अतव्य’ = न तव्यम्/अतव्यः ‘अप्राप्य/अदुर्गमः’ इत्यर्थे; वेदिक-विशेषण)
- यः
- whoPronounपुंलिङ्गे प्रथमा-एकवचनम्Role कर्तृ (चिकेत इत्यस्य)Root यद् (सर्वनाम-प्रातिपदिक)
- अस्मै
- to himPronounपुंलिङ्गे/नपुंसके चतुर्थी-एकवचनम्Role सम्प्रदान (ददाति/प्रयच्छति इत्यर्थे निहितम्)Root अयम्/इदम् (सर्वनाम-प्रातिपदिक)
- सुमतिम्
- good thought, favorNounस्त्रीलिङ्गे द्वितीया-एकवचनम्Role कर्म (प्राप्तव्य-वस्तु)Root सु- + मति (प्रातिपदिक)
- वाजसातौ
- in the winning of the prize (in contest/battle)Nounस्त्रीलिङ्गे सप्तमी-एकवचनम् (लोके/अवसरे)Role अधिकरण (युद्धे/स्पर्धायाम्)Root वाज- + साति (प्रातिपदिक; ‘वाजसाति’ = ‘प्राइज-विनिङ्/विजय’)
- स्तुतः
- praisedParticipleपुंलिङ्गे प्रथमा-एकवचनम् (यः इत्यस्य विशेषणम्)Role कर्तृ (यः…चिकेत; ‘स्तुतः’)Root स्तु (धातु) → स्तुत (कृदन्त-प्रातिपदिक; क्त)
- जने
- among peopleNounपुंलिङ्गे सप्तमी-एकवचनम्Role अधिकरण (जनसमूहे/लोकमध्ये)Root जन (प्रातिपदिक)
- समर्यः
- warlike, battle-readyAdjectiveपुंलिङ्गे प्रथमा-एकवचनम् (यः इत्यस्य विशेषणम्)Role कर्तृ-विशेषणम्Root समर्य (प्रातिपदिक; ‘समर्य’ = ‘युद्धशील/समर-सम्बद्ध’)
- चिकेत
- has perceived, knows, is renowned/recognizedVerbलिट् (परफेक्ट्), परस्मैपदम्, प्रथमपुरुषः एकवचनम् (वेदिकः: ‘चिकेत’ = ‘has perceived/knows’)Role कर्तृ (यः)Root चित् (धातु; ‘to perceive/notice/understand’)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रहः): महि | महे | तवसे | दीध्ये | नॄन् | इन्द्राय | इत्था | तवसे | अतव्यान् || यः | अस्मै | सुमतिम् | वाजसातौ | स्तुतः | जने | समर्यः | चिकेत । विशेषाः: (1) ‘इन्द्रायेत्था’ इति संहितायां ‘इन्द्राय’ + ‘इत्था’ (अ + इ → ए) = इन्द्रायेत्था। (2) ‘नॄन्’ इति वेदिक-रूपे दीर्घस्वर-लोप/संयोगः
- मूलम् ‘नॄन्’ (द्वि.बहु.). (3) ‘दीध्ये’ तथा ‘चिकेत’ उभे लिट्-रूपे वेदिक-परफेक्ट् (अभ्यासयुक्त) ।
The meaning
Outer meaning
The poet kindles a great hymn for Indra’s great might, unsurpassable. He who praises Indra in the winning of plenitude awakens good mind; thus he is known as a fighter in battle.
Inner meaning
The hymn itself is an ignition of power: inspired speech awakens Indra’s force in the seeker. In the ‘battle’ (inner struggle), praise/affirmation aligned to truth awakens sumati—clear, benevolent, rightly oriented mind—during vājasāti (winning of plenitude: gaining inner riches). The true ‘fighter’ is the one who persistently establishes this good mind under Indra’s might against the forces of confusion and inertia.
Universal truth
Right affirmation and aspiration kindle inner strength; victory in life’s struggle depends on awakening a clear, benevolent intelligence that can act decisively.
Themes
hymn-as-kindling, Indra-strength, gift-of-right-mind, victory-in-contest
The seer
- Rishi
- Atri (Ātreya)
- Lineage
- Ātreya
- Other hymns
- RV 5.33 (Indra hymn sequence), RV 5.31 (Indra), RV 5.45 (Agni)
Family tradition
The Ātreya hymns often ‘kindle’ power through inspired speech, joining mantra (brahman) to victorious action (Indra).
Significance
Atri frames praise as a yogic act: the mantra is a living ignition that awakens sumati and makes one a conscious warrior for truth.
The deity
- Devata
- Indra
- Epithets
- महि तवस् (Great Might), अतव्यान् (Unsurpassable)
- Related deities
- Maruts (battle-aids), Agni (kindler of the hymn), Sarasvatī (inspired speech; implicit)
Cosmic role
Victorious power that secures the ‘prize’ of plenitude and establishes the triumph of the gods (lights) in the human field.
Inner power
Courageous illumination that turns aspiration into effective conquest; giver of sumati in the struggle.
In ritual
Where it is used
Indra-stotra used to support winning and strength in Soma offerings; also a general victory hymn.
महि॑ म॒हे त॒वसे॑ दीध्ये॒ नॄनिन्द्रा॑ये॒त्था त॒वसे॒ अत॑व्यान् । यो अ॑स्मै सुम॒तिं वाज॑सातौ स्तु॒तो जने॑ सम॒र्य॑श्चि॒केत॑ ॥
महि॑ । म॒हे । त॒वसे॑ । दी॒ध्ये॒ । नॄन् । इन्द्रा॑य । इ॒त्था । त॒वसे॑ । अत॑व्यान् । यः । अ॒स्मै॒ । सु॒ऽम॒तिम् । वाज॑ऽसातौ । स्तु॒तः । जने॑ । स॒ऽम॒र्यः॑ । चि॒केत॑ ॥
mahi | mahe | tavase | dīdhye | nṝn | indrāya | itthā | tavase | atavyān | yaḥ | asmai | su-matim | vāja-sātau | stutaḥ | jane | sa-maryaḥ | ciketa
44
4×11 (approx.)
Heroic, declarative, with a ‘kindling’ opening and a victorious close.
Energizes and steels the will; awakens ‘good mind’ and readiness for disciplined effort.
- महि/महे (mahi/mahe)
- Literal: great, mightily. Symbolic: vastness and intensification of consciousness-force
- तवस् (tavas)
- Literal: strength, might. Symbolic: spiritual power to overcome resistance
- दीध्ये (dīdhye)
- Literal: I kindle/ignite (hymn). Symbolic: to set inner fire of aspiration and mantra-force
- अतव्यान् (atav yān)
- Literal: not to be surpassed. Symbolic: supreme capacity of illumined will
- सुमति (sumati)
- Literal: good mind, right thought. Symbolic: luminous, benevolent discernment aligned to truth
- वाजसाति (vājasāti)
- Literal: winning of vāja (prize/strength). Symbolic: attainment of plenitude—light, force, joy, effective capacity
- समर्य (samarya)
- Literal: fighter in battle. Symbolic: inner warrior of yoga battling ignorance and falsehood
Indra-stotra in Soma pressing; hymn as strengthening invocation before inner/outer contest
Before/around offerings seeking victory, plenitude, and right mind in contest (symbolic or literal).
Recitation as praise; mental offering of effort and intention into the inner fire.
A pre-work or pre-challenge chant to awaken sumati and courageous clarity before a difficult task or conflict.
tavas: ‘strength’ from √tav (to be strong). dīdhye: intensive/medio-passive of √dī/√dyut semantic field ‘shine, kindle’—hymn as ignition of force. vāja: from √vaj/√vāj ‘to be strong, vigorous’ → not merely ‘food/prize’ but ‘plenitude of force’. sumati: su- ‘good’ + mati (√man ‘think, form mind’) → right mental formation. ciketa: perfect of √cit ‘perceive, know’ (cognate with ‘cite’/‘cognition’ via PIE *ḱeyt- ‘notice’).
Vāja (plenitude of force), Sumati (right-mindedness as a divine gift), Inner battle (samara as psychological conflict)
Victory (vāja) is rightful when it awakens sumati—order in thought and action.
True strength manifests as right-mindedness, not mere aggression.
Creation through tapas: mantra-kindling generates new power and capacity.
Mantric psychology: speech as force; Indra as executive illumination.
Kindling = tapas/aspiration; battle = inner conflict; prize = realized capacities and illuminations.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘kindling’ of Indra’s might through the Word so that victory (vāja-sāti) becomes possible. The battle is archetypal: a contest where the divine grants sumati (right mental formation), enabling the human-striver to be ‘known’ as samarya (effective combatant).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √cit (ciketa) reflects PIE *ḱeyt- ‘notice’; √man (mati) reflects PIE *men- ‘think’; √tav ‘be strong’ aligns with inherited strength lexemes; vāja from √vaj carries an archaic semantic of vigor/strength rather than later narrowed meanings.
- What is the relationship between the Rishi and the Devata here?
- The rishi ‘kindles’ (dīdhye) the hymn as an act that opens a channel for Indra’s force. Indra reciprocates not only with victory but with sumati—an inner alignment of mind—making the aspirant capable in the struggle.
Kindle the inner hymn as force; call Indra to awaken sumati during inner struggle.
maṇipūra (will/force)
Brisk kapalabhāti (if suitable) 30–60 strokes, then chant once slowly to seal the awakened force into clarity.
Dynamic, courageous concentration; readiness for right action.
Before engaging conflict or effort, affirm the aim (ṛta), chant, then act from sumati rather than impulse.
Follow Vedic accents; opening ‘mahi mahe’ should carry a strong but controlled rise; keep pāda cadence heroic and even.
Stress meaning-bearing words: mahi, mahe, tavase, indrāya, atavyān, sumatiṃ, vājasātau; avoid flattening compound clusters.
dīdhye: long ī sustained; dhy cluster articulated (dī-dhye)., vājasātau: long ā; keep sātau as sā-tau (not ‘sato’)., samaryaś: palatal ś clear; do not drop final consonant.
Bright, ringing, confident; slight ‘martial’ edge without shouting.
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