Rig Veda 2.32.5: Mandala 2, Sukta 32, Mantra 5
Sukta 2.32
यास्ते राके सुमतयः सुपेशसो याभिर्ददासि दाशुषे वसूनि । ताभिर्नो अद्य सुमना उपागहि सहस्रपोषं सुभगे रराणा ॥
yā́s te rāke su-matáyaḥ su-péśaso yā́bhir dádāsi dāśúṣe vásūni | tā́bhir no adyá su-mánā upā́gahi sahasra-poṣáṃ su-bhage rárāṇā ||
हे राके, यास्ते सुमतयः सुपेशसः, याभिर्दाशुषे वसूनि ददासि—ताभिर्नोऽद्य सुमना उपागहि, शुभगे, सहस्रपोषं रराणा।
Invoked for increase (poṣa) and ‘vasu’ in offerings; applicable to rites of prosperity and fruition where the sacrificer is ‘dāśuṣ’ (one who gives).
Rita as right formation of thought (su-mati, su-peśas), Reciprocity of offering and grace (dāśuṣ ↔ dadāsi), Ananda (rarāṇā—delight as mode of divine action)
Sumati as ṛta in the mind—thoughts that conform to the truth-order.
True riches are those that support the soul’s truth and its expression.
Increase through right mental formation: the cosmos nourishes what is harmoniously shaped.
Integral Yoga hermeneutic: descent of higher mind/supramental formations as poṣa.
night/full moon implication
unspecified
Moon = ripening consciousness; poṣa = sustained growth of inner faculties; ‘approach’ = descent into waking mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic pattern is ‘the goddess arrives with her su-mati’—a descent/approach of a luminous faculty (right-formed thought) that enables abundance. The ‘riches’ are not mere objects but vasūni as stable dwelling-powers of consciousness granted to the one who offers (dāśuṣ).
- How does the linguistic structure reflect Proto-Indo-European roots?
- mati derives from √man (PIE *men- ‘think’), a central Indo-European cognitive root (cf. Greek ménos ‘spirit’, Latin mens ‘mind’). √ram (rarāṇā) resonates with Indo-Iranian affective vocabulary for delight; √gam (āgahi) continues PIE *gʷem- ‘come/go’ (cf. Latin venīre). The su- evaluative prefix is an inherited Indo-Iranian/Indo-European poetic strategy for marking auspicious correctness.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions the human as dāśuṣ—one who gives/serves—thereby establishing an inner posture of offering. The devatā responds not only by giving (dadāsi) but by coming ‘su-manāḥ’—with a favorable consciousness—indicating that the boon is a transmission of divine mentality (su-mati) and expansive thriving (sahasra-poṣa).
Receive ‘sumati’: sit as witness and invite luminous, well-formed intentions to descend.
Viśuddha (right expression) and Ājñā (right formation of thought)
Slow inhalation 4–6 counts while mentally repeating ‘sumanā upāgahi’; exhale 6–8 counts feeling ‘poṣa’ spreading through the body.
Receptive wideness with quiet joy.
After chanting, write (or hold) one ‘well-shaped’ intention; feel it as a living form of light; offer it inwardly (dāśuṣ) and let it organize the day’s actions.
Follow Saṃhitā accents where available; otherwise keep a gentle rise on vocatives and boon-phrases (rāke, sumatayaḥ, upāgahi, sahasrapoṣam).
Clear emphasis on: yās te rāke | sumatayaḥ supeśasaḥ | upāgahi | sahasrapoṣam.
राके rāke: long ā, clear k, सुपेशसः supeśasaḥ: ś as palatal ‘sh’, दाशुषे dāśuṣe: retroflex ṣ; avoid ‘s’, सहस्र sahasra: keep ‘sr’ conjunct distinct
bright, inviting, slightly smiling tone without rushing.
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