Rig Veda 5.45.4: Mandala 5, Sukta 45, Mantra 4
Sukta 5.45
- Rishi
- Atri Bhauma
- Devata
- Indra-Agni
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
सूक्तेभिर्वो वचोभिर्देवजुष्टैरिन्द्रा न्वग्नी अवसे हुवध्यै । उक्थेभिर्हि ष्मा कवयः सुयज्ञा आविवासन्तो मरुतो यजन्ति ॥
sūktébhiḥ vo vácobhir deva-júṣṭair índrā nv àgnī́ aváse huvádhyai | ukthébhir hí ṣmā kaváyaḥ su-yajñā́ ā́vivāsanto marúto yájanti ||
देवांना प्रिय, सुशोभित सूक्ते व वचने—देवजुष्ट—यांच्या द्वारा आम्ही आता सहाय्यासाठी व बल-प्रदानासाठी इंद्र आणि अग्नी यांचे आवाहन करतो. कारण उक्थांनी—यज्ञात कुशल कवी-ऋषी—आदराने मरुतांचे स्तवन करीत यजन करतात.
Word by Word
- सूक्तेभिः
- with hymnsNounनपुंसकलिङ्ग; तृतीया-विभक्ति; बहुवचनRole करणRoot सूक्त (su-ukta)
- वः
- for you / to youPronounषष्ठी/चतुर्थी-प्रयोग (enclitic); बहुवचनRole सम्प्रदानRoot युष्मद्
- वचोभिः
- with words (utterances)Nounनपुंसकलिङ्ग; तृतीया-विभक्ति; बहुवचनRole करणRoot वचस्
- देवजुष्टैः
- favoured/approved by the godsAdjectiveनपुंसकलिङ्ग; तृतीया-विभक्ति; बहुवचन; (वचोभिः इति विशेषणम्)Role करणRoot देव-जुष्ट
- इन्द्रा
- O IndraNoun (vocative)पुंलिङ्ग; सम्बोधन-एकवचन (Vedic voc. in -ā)Role सम्बोधनRoot इन्द्र
- नु
- now / indeedIndeclinableनिपातRoot नु
- अग्नी
- O (you) two, Indra and AgniNoun (vocative)पुंलिङ्ग; सम्बोधन-द्विवचनRole सम्बोधनRoot अग्नि
- अवसे
- for help / for aidNounनपुंसकलिङ्ग; चतुर्थी-विभक्ति; एकवचनRole सम्प्रदानRoot अवस्
- हुवध्यै
- to invoke / for invokingVerbal derivativeदातिव-प्रयोग (infinitive-like); चतुर्थी-एकवचनRole प्रयोजनRoot ह्वे (√ह्वा) → हुवध्य (gerundive/infinitival formation)
- उक्थेभिः
- with hymns of praise (ukthas)Nounनपुंसकलिङ्ग; तृतीया-विभक्ति; बहुवचनRole करणRoot उक्थ
- हि
- for / indeedIndeclinableनिपातRoot हि
- ष्मा
- verily / justIndeclinableVedic emphatic particleRoot ष्मा
- कवयः
- the seers/poetsNounपुंलिङ्ग; प्रथमा-विभक्ति; बहुवचनRole कर्तृRoot कवि
- सुयज्ञाः
- good at sacrifice / performing good ritesAdjective (substantival)पुंलिङ्ग; प्रथमा-विभक्ति; बहुवचन; (कवयः इति विशेषणम्)Role कर्तृRoot सु-यज्ञ
- आविवासन्तः
- honouring / servingParticipleवर्तमान-कृदन्त (present participle); पुंलिङ्ग; प्रथमा-बहुवचनRole कर्तृRoot आ-वि-वास् (√वास् ‘to dwell/shine’ in caus./intensive sense ‘to honour, to serve’)
- मरुतः
- the MarutsNounपुंलिङ्ग; प्रथमा-विभक्ति; बहुवचनRole कर्तृRoot मरुत्
- यजन्ति
- they worship / they sacrificeVerbलट् (वर्तमान); परस्मैपद; प्रथमपुरुष; बहुवचनRole क्रियाRoot यज् (√यज्)
Sandhi Notes
- सूक्तेभिर्वः = सूक्तेभिः + वः (visarga before v → r)
- वचोभिर्देवजुष्टैः = वचोभिः + देवजुष्टैः (visarga before d → r)
- इन्द्रा न्वग्नी = इन्द्रा + नु + अग्नी (नु + अ- → न्व-)
- उक्थेभिर्हि = उक्थेभिः + हि (visarga before h → r). Accent marks in the saṃhitā text are retained but pada-analysis is on sandhi-resolved forms
The meaning
Outer meaning
With well-spoken, god-accepted words we call Indra and Agni for help. For with hymns the seers, good in sacrifice, adore and worship the Maruts.
Inner meaning
Right speech (sūkta, vacas) that is aligned with the divine hearing (devajuṣṭa) becomes an effective inner offering. Indra (illumined mind) and Agni (divine will/fire) are invoked together: illumination and will must cooperate for progress. The Maruts—storm-powers symbolizing dynamic life-forces that purify and energize—are worshipped by the seers through affirmations (uktha), meaning disciplined inspired thought that calls down force and clears the inner atmosphere.
Universal truth
Transformation requires true speech, illumined understanding, and steady will, supported by purified life-energies; when inner offerings are sincere and well-formed, higher powers respond.
Themes
invocation, mantric efficacy, harmonizing vital forces
The seer
- Rishi
- Atri Bhauma
- Lineage
- Ātreya
- Other hymns
- RV 5.45, RV 5.44
Family tradition
Ātreya practice emphasizes the power of true utterance as an instrument of realization; Indra-Agni pairing is central to harmonizing insight and will.
Significance
The rishi frames mantra as operative yoga: speech becomes sacrifice; the inner gods are invoked as living powers for aid and force.
The deity
- Devata
- Indra–Agni (primary); Maruts (associated)
- Epithets
- devajuṣṭa (responding to god-accepted speech), suyajñāḥ (good in sacrifice—applied to seers, reflecting the devata’s demand for right offering)
- Related deities
- Soma, Bṛhaspati, Uṣas
Cosmic role
Indra brings illumination and victory over the cover; Agni carries the offering and kindles ascent; Maruts cleanse and energize the mid-region, making movement possible.
Inner power
Union of clear seeing (Indra) with steadfast will (Agni), supported by purified prāṇic dynamism (Maruts).
In ritual
Where it is used
Indra-Agni invocation in Soma sacrifice sequences; Marut praise in associated stotras (general RV usage).
सू॒क्तेभि॑र्वो॒ वचो॑भिर्दे॒वजु॑ष्टै॒रिन्द्रा॒ न्व१॒॑ग्नी अव॑से हु॒वध्यै॑ । उ॒क्थेभि॒र्हि ष्मा॑ क॒वय॑: सुय॒ज्ञा आ॒विवा॑सन्तो म॒रुतो॒ यज॑न्ति ॥
सु॒ऽउ॒क्तेभिः॑ । वः॒ । वचः॑ऽभिः । दे॒वऽजु॑ष्टैः । इन्द्रा॑ । नु । अ॒ग्नी इति॑ । अव॑से । हु॒वध्यै॑ । उ॒क्थेभिः । हि । स्म॒ । क॒वयः॑ । स्ऽय॒ज्ञाः । आ॒ऽविवा॑सन्तः । म॒रुतः॑ । यज॑न्ति ॥
su-uktebhiḥ | vaḥ | vacaḥ-bhiḥ | deva-juṣṭaiḥ | indrā | nu | agnī iti | avase | huvadhyai | ukthebhiḥ | hi | sma | kavayaḥ | s-yajñāḥ | āvivāsantaḥ | marutaḥ | yajanti
44
4 × ~11 syllables
Invocatory and martial; balanced clauses suited to calling and confirming.
Energizes resolve; evokes a sense of protected strength and luminous readiness.
- सूक्त (sūkta)
- Literal: well-spoken hymn. Symbolic: rightly formed inner speech/thought aligned to truth
- देवजुष्ट (devajuṣṭa)
- Literal: approved/accepted by the gods. Symbolic: resonant with higher consciousness; effective because it is true
- इन्द्र (indra)
- Literal: Indra. Symbolic: divine mind; illuminator, breaker of inner obstruction
- अग्नि (agni)
- Literal: fire. Symbolic: divine will; the priest of inner sacrifice, aspiration
- अवस् (avase)
- Literal: help, protection. Symbolic: supporting grace/force for the yoga
- कवयः (kavayaḥ)
- Literal: seers/poets. Symbolic: inner perceivers; faculties of inspired seeing
- मरुतः (marutaḥ)
- Literal: Maruts. Symbolic: purifying, energizing life-forces; dynamic movements of prāṇa supporting ascent
- यज् (yajanti)
- Literal: they sacrifice/worship. Symbolic: they offer and align energies toward the Divine
General invocation in Soma-yajña sequences: calling Indra-Agni for assistance and aligning the Marut energies through hymn and offering.
During offerings to Indra/Agni; also in segments invoking Marut support for Indra’s action.
Calling the powers for avas (aid) and reinforcing the sacrificial intention through uktha.
Before challenging work or sadhana: recite to align speech, will, and clarity; useful as a ‘start-of-practice’ invocation.
su-ukta ‘well said’ highlights truth-aligned speech as effective force. √juṣ ‘relish/approve’ indicates the gods’ acceptance—psychologically, higher powers respond to harmonious vibration. Indra (force of illumined mind) + Agni (will/fire) are invoked for avas (aid). Maruts represent dynamic energies; worship of Maruts indicates harnessing life-forces into the ordered sacrifice (rita).
deva-juṣṭa speech (alignment with higher consciousness), collective energies (Marut-gaṇa), aid/protection (avas)
Right speech and right offering establish ṛta in the practitioner’s life-field.
Devajuṣṭa speech: truth that is heard and answered by higher powers.
Cooperation of powers (mind, will, life-force) to build the inner world-order.
Integral-yogic reading: coordinated transformation of mental, vital, and physical through invoked powers.
Agni as aspiration-heat; Maruts as prāṇic currents; Indra as lightning-like illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘calling the divine allies for aid’ mythologem: Indra-Agni are invoked, and the Maruts are worshipped as the collective dynamisms. Inner sense: right speech calls down illumined force and awakens will, while the life-energies are disciplined into the sacrificial order.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √hū (huvadhyai) aligns with PIE *ḱlew-? (calling/hearing complex is debated), while √yaj (yajanti) relates to Indo-Iranian *yaj- (Avestan yaz-), showing a clear Indo-Iranian liturgical inheritance. √av (avase) continues the ancient ‘aid/protect’ semantic field.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers deva-juṣṭa words—speech that the gods ‘relish’—and in return seeks avas (help). The devatās are approached as cooperative powers: Indra-Agni grant effective assistance, while the Maruts are engaged as energies to be harmonized by worship and right ritual action.
Offer the day’s intention as ‘well-spoken’ inner speech; invoke Indra for clarity and Agni for steady will; feel Maruts purifying the vital field.
Maṇipūra (Agni/will) and Ājñā (Indra/illumination)
Moderate kumbhaka after inhale for 2–3 seconds on ‘indra…agnī’, exhale smoothly through the rest of the pāda.
From scattered intention to unified force and clear direction.
Speak the mantra inwardly as a vow: keep speech truthful, kindle aspiration, call illumination; then sit and feel prāṇa currents settle and brighten.
Triṣṭubh with marked Vedic accents; keep crisp articulation on consonant clusters (devajuṣṭaiḥ, indrā nv agnī).
Sustain brightness on sūktebhir; emphasize the invocation peak on indrā…agnī; soften into reverence on maruto yajanti.
'devajuṣṭaiḥ'—keep ṣṭ consonant cluster clear, not 'st'., 'agnī' with long ī; avoid shortening., 'maruto' with clean dental t, not retroflex ṭ.
Resonant, steady, slightly forceful; devotional warmth without haste.
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