Rig Veda 5.46.7: Mandala 5, Sukta 46, Mantra 7
Sukta 5.46
- Rishi
- Atri
- Devata
- Devapatnīḥ as a collective
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
देवानां पत्नीरुशतीरवन्तु नः प्रावन्तु नस्तुजये वाजसातये । याः पार्थिवासो या अपामपि व्रते ता नो देवीः सुहवाः शर्म यच्छत ॥
devā́nāṃ pátnīr uśatī́r avantu naḥ prá̄vantu nas tujáye vā́ja-sātaye | yā́ḥ pā́rthivāso yā́ apā́m ápi vraté tā́ no devī́ḥ su-hávāḥ śárma yacchata ||
ദേവന്മാരുടെ പത്നികളായ ദേവിമാർ, കൃപയിൽ ഉത്സുകരായി, നമ്മെ സംരക്ഷിക്കട്ടെ; തുജയേ—മർദ്ദനമേറിയ യുദ്ധഘട്ടത്തിൽ—മറ്റും വാജസാതയേ, ബലത്തിന്റെ സമൃദ്ധി നേടുവാൻ, നമ്മെ മുന്നോട്ട് നയിക്കട്ടെ. അവർ ഭൂമിയിലുള്ളവരായാലും ജലങ്ങളുടെ വ്രത-നിയമത്തിൽപ്പെട്ടവരായാലും—സുഹവാ, എളുപ്പത്തിൽ ആഹ്വാനിക്കാവുന്ന ആ ദേവിമാർ നമ്മെ ശർമം, ശാന്തിയും സുരക്ഷിത ആശ്രയവും നല്കട്ടെ.
Word by Word
- देवानाम्
- of the godsNounपुंलिङ्ग; षष्ठी विभक्ति; बहुवचनRole सम्बन्ध (genitive relation)Root देव
- पत्नीः
- the wives (consorts)Nounस्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृRoot पत्नी
- उशतीः
- well-disposed, willingAdjectiveस्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृ (विशेषण)Root उशती (उशत् < √वश्/उश् ‘to desire, wish’)
- अवन्तु
- may they help/protectVerbलोट् (आज्ञार्थ); प्रथम पुरुष; बहुवचन; परस्मैपदRole क्रियाRoot √अव्
- नः
- us / for usPronounषष्ठी/चतुर्थी-एकवचनस्य एन्क्लिटिक-रूपम्; (प्रयोगे दत्त/हितार्थे) बहुधा चतुर्थ्यर्थःRole सम्प्रदानRoot अस्मद्
- प्र
- forth, forward (intensifier)Indeclinable (preverb)उपसर्गRole क्रियाविशेषणRoot प्र
- अवन्तु
- may they protectVerbलोट्; प्रथम पुरुष; बहुवचन; परस्मैपदRole क्रियाRoot √अव्
- नः
- us / for usPronounएन्क्लिटिक; दत्त/हितार्थे चतुर्थ्यर्थःRole सम्प्रदानRoot अस्मद्
- तुजये
- for the driving-on / for the onrushNounपुंलिङ्ग; चतुर्थी विभक्ति; एकवचनRole सम्प्रदान (उद्देश्य)Root तुजि (तुज्) ‘impelling, pressing on’
- वाजसातये
- for winning the prize (vāja)Nounस्त्रीलिङ्ग; चतुर्थी विभक्ति; एकवचनRole सम्प्रदान (उद्देश्य)Root वाजसाति
- याः
- who (those who)Pronoun (relative)स्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृ (सम्बन्धवाक्ये)Root यद्
- पार्थिवासः
- earthly (ones)Noun/Adjective (substantivized)स्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचन (देवीः इत्यस्य विशेषणम्)Role कर्तृ (विशेषण)Root पार्थिव
- याः
- who (those who)Pronoun (relative)स्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृ (सम्बन्धवाक्ये)Root यद्
- अपाम्
- of the watersNounस्त्रीलिङ्ग; षष्ठी विभक्ति; बहुवचनRole सम्बन्धRoot अप्
- अपि
- also, evenIndeclinableनिपातRole समुच्चय/अवधारण (particle)Root अपि
- व्रते
- in the ordinance/observanceNounनपुंसकलिङ्ग; सप्तमी विभक्ति; एकवचनRole अधिकरणRoot व्रत
- ताः
- thosePronoun (demonstrative)स्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृRoot तद्
- नः
- to us / for usPronounएन्क्लिटिक; दत्त/हितार्थे चतुर्थ्यर्थःRole सम्प्रदानRoot अस्मद्
- देवीः
- goddessesNounस्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृ (अपेक्षया ‘ताः’ इत्यस्य अप्पोजिशन्)Root देवी
- सुहवाः
- easy to invokeAdjectiveस्त्रीलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृ (विशेषण)Root सुहवा
- शर्म
- shelter, protectionNounनपुंसकलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot शर्मन्
- यच्छत
- grant (you all)!Verbलोट्; मध्यम पुरुष; बहुवचन; परस्मैपदRole क्रियाRoot √यम् (यच्छ-)
Sandhi Notes
- पदच्छेद (sandhi-resolved): देवानाम् पत्नीः उशतीः अवन्तु नः । प्र अवन्तु नः तुजये वाजसातये । याः पार्थिवासः याः अपाम् अपि व्रते ताः नः देवीः सुहवाः शर्म यच्छत ॥ प्रमुख-सन्धयः: (1) पत्नीः+उशतीः → पत्नी॑रुश॒तीः (विसर्ग-लोप/रेफ-आदेशः पदान्त-ईः + उ-)
- (2) अवन्तु+नः → अवन्तु नः (पदसन्धिः न कृतः, एन्क्लिटिक)
- (3) प्र+अवन्तु → प्रावन्तु (उपसर्ग-सन्धिः: अ-आ-दीर्घः)
- (4) नः+तुजये → नस्तुजये (सन्धिः: विसर्गस्य स्-आदेशः)
- (5) अपाम्+अपि → अपामपि (मकारान्त + अ-)
- (6) ताः+नः → ता नो (विसर्गः/ः → ओ before voiced nasal; वैदिक-प्रयोगः)
The meaning
Outer meaning
A collective prayer to the Devapatnīḥ—goddesses as consorts/powers of the gods—to protect and lead the worshippers forward in struggle and to grant peace and secure happiness; they are invoked whether belonging to earth or to the waters and their law.
Inner meaning
The ‘wives’ of the gods are the Shaktis of the divine faculties within—powers that make the inner sacrifice effective: the energies of illumination, will, harmony, right movement, and joy. They are asked to guard the aspirant, to impel the being forward in the inner battle (against obscurity, inertia, and desire), and to help win vāja (plenitude of effective force). Their presence ‘on earth’ and ‘in the waters’ indicates that these powers must act both in the physical-vital nature (pārthiva) and in the flowing subconscient/psychic depths (āpah) under ṛta (true law). The result sought is śarma: a settled peace and safe gladness in the being.
Universal truth
Spiritual progress requires not only aspiration but the coordinated action of multiple inner powers (clarity, courage, harmony, right rhythm). When these energies are invoked and aligned with truth-law (ṛta), they protect the seeker and convert struggle into a victorious increase of force, culminating in peace.
Themes
divine feminine powers, protection, victory as inner advance, order of waters and earth
The seer
- Rishi
- Atri
- Lineage
- Ātreya
- Other hymns
- RV 5.46, RV 5.47, RV 5.40, RV 5.44
Family tradition
Ātreya hymn-cycle emphasizes luminous intuition, right ordering (ṛta), and the supportive powers that perfect the sacrifice.
Significance
Atri’s vision frequently turns to the collaborative working of divine powers in the human instrument—invocation as a practical method for protection, right movement, and victory over inner obscurity.
The deity
- Devata
- Devapatnīḥ (collective goddesses/consorts)
- Epithets
- uśatīḥ (eager/gracious), suhavāḥ (easy-to-call)
- Related deities
- Indrāṇī, Agnāyī, Aśvinī, Varuṇānī, Rodasī, Dyāvā-Pṛthivī
Cosmic role
They are the executive powers that accompany and complete the works of the gods—ensuring protection, right advance, and harmonious fulfilment across earth and waters.
Inner power
Coordinated shakti: protection (rakṣā), forward impulsion (pravṛtti), and the settling of peace (śarma) after victory.
In ritual
Where it is used
Invocations within soma/pressing contexts and protective prayers in śrauta sequences (general Devī/Devapatnīḥ anuvākyā-style usage).
दे॒वानां॒ पत्नी॑रुश॒तीर॑वन्तु न॒: प्राव॑न्तु नस्तु॒जये॒ वाज॑सातये । याः पार्थि॑वासो॒ या अ॒पामपि॑ व्र॒ते ता नो॑ देवीः सुहवा॒: शर्म॑ यच्छत ॥
दे॒वाना॑म् । पत्नीः॑ । उ॒श॒तीः । अ॒व॒न्तु॒ । नः॒ । प्र । अ॒व॒न्तु । नः॒ । तु॒जये॑ । वाज॑ऽसातये । याः । पार्थि॑वासः । याः । अ॒पाम् । अपि॑ । व्र॒ते । ताः । नः॒ । दे॒वीः॒ । सु॒ऽह॒वाः॒ । शर्म॑ । य॒च्छ॒त॒ ॥
devānām | patnīḥ | uśatīḥ | avantu | naḥ | pra | avantu | naḥ | tujaye | vāja-sātaye | yāḥ | pārthivāsaḥ | yāḥ | apām | api | vrate | tāḥ | naḥ | devīḥ | su-havāḥ | śarma | yacchata
44
4 pādas of ~11 syllables
Forward-driving, martial yet balanced cadence suited to invocation and victorious movement.
Builds confidence and cohesion; the rhythm supports a sense of being led onward and protected.
- devānām patnīḥ
- Literal: wives/consorts of the gods. Symbolic: shaktis of divine faculties; operative powers that make the inner sacrifice fruitful
- uśatīḥ
- Literal: desiring, eager, gracious. Symbolic: willing luminous energies responsive to aspiration
- prāvantu
- Literal: lead forward, foster. Symbolic: inner guidance and progressive impulsion of the sadhana
- tujaye
- Literal: for the thrust/pressing battle. Symbolic: the inner conflict against resistance (tamas, ego, inertia)
- vājasātaye
- Literal: for winning vāja (prize/strength). Symbolic: attainment of plenitude of force and effective power in consciousness
- pārthivāsaḥ
- Literal: belonging to earth. Symbolic: powers acting in the physical-vital instrument
- apām…vrate
- Literal: in the vow/law of the waters. Symbolic: right action of energies in the depths—subconscient/psychic currents governed by ṛta
- suhavāḥ
- Literal: easy to call. Symbolic: immediately accessible inner aids through sincere invocation
- śarma
- Literal: shelter, peace. Symbolic: stable inner peace and safe wideness of being
Invocation of Devapatnīs in soma ritual sequences where consort-powers are called to complete the divine action; also applicable as a protective benediction for success (vāja-sāti)
During collective invocations for protection and success; especially where ‘vāja’ (strength/prize) is sought.
Calling the assisting powers to guard the rite and propel the sacrificer toward victory.
Use as a daily protective invocation before challenging work, travel, or inner practice—asking for right rhythm, strength, and peace.
patnī ‘consort’ denotes paired/completing power; √av ‘to protect, favor’ (avantu, prāvantu). vā́ja from a strength/force semantic field (not merely ‘food/prize’), hence ‘plenitude of effective force’; sātí ‘winning’ from √san/√sā ‘to gain’. vrata ‘ordinance, law’ from √vṛ ‘choose/will’ → fixed will/law, aligning with ṛta-ordered function.
vrata (divine law/ordinance), vāja (plenitude of force), protection and forward-leading (pra-ava)
Explicit via ‘apām…vrate’—the waters’ law as right movement of energies.
Peace (śarma) as the settled harmony that follows alignment with truth.
Earth and waters as two foundational fields of manifestation; divine powers act in both to sustain ordered becoming.
Proto-Vedāntic/Integral (Aurobindonian) reading: multiplicity of powers serving the One progression of consciousness.
Earth = embodied stability and physical-vital nature; Waters = flowing life-energy and subconscient/psychic depths; their ‘law’ = right rhythm of inner movements.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the mobilization of the Devapatnīs—completing feminine powers—who protect and propel the sacrificer toward ‘battle’ and ‘winning vāja’. In inner terms, the soul’s advance needs not only the gods’ frontal forces but their completing energies: terrestrial stability and aqueous flow working under vrata (law) to yield śarma (peace) and success.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √av ‘protect’ has Indo-Iranian continuity (Avestan av- ‘help/protect’). The abstract noun vrata ‘ordinance’ reflects an early Indo-Iranian legal-religious vocabulary comparable to Avestan uruuata-/varəta (semantic neighbors in ‘order/choice’ fields). The collocation earth/waters is a common Indo-European cosmo-poetic binary mapped to stability/flow.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi appeals to the Devapatnīs as ‘su-havāḥ’—readily responsive—asking not only defense but forward-leading into effective victory (vāja-sāti). The reciprocity is pedagogic: the human aspiration names the domains (earth, waters, law), and the goddesses harmonize these domains within the seeker, yielding peace as the sign of right integration.
Invoke supportive inner powers to protect the mind and vital, align movements with ṛta, and convert struggle into strength and peace.
Anāhata (peace/protection) and Maṇipūra (force/victory)
Moderate nāḍī-śodhana 6–6 count, then chant on steady exhale to feel ‘prāvantu’ as forward flow.
Protected dynamism—calm strength moving forward without agitation.
Before action, inwardly ‘call’ the suhavāḥ powers; during difficulty, repeat ‘prāvantu nas tujaye’ to re-enter right rhythm; end with a pause on ‘śarma’ to let peace settle.
Follow śākala-style Vedic accents: maintain udatta on principal highs (notably around patnīḥ/uśatīḥ/prāvantu), with svarita falls on following syllables; consult a pada-accented recitation for exact svara.
Keep clear stress on: devānām | patnīr | uśatīr | avantu | prāvantu | tujaye | vājasātaye | apām | vrate | suhavāḥ | śarma.
(devānāṃ): long ā and anusvāra nasalization, (patnīḥ): retroflex ṇ not present; clear dental n; long īḥ, (uśatīḥ): ś = palatal, not s, (vājasātaye): keep long ā; split vāja-sātaye, (śarma): short a; avoid ‘sharmaa’
Warm, steady, protective; avoid harshness—strength with calm.
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