Rig Veda 5.41.4: Mandala 5, Sukta 41, Mantra 4
Sukta 5.41
- Rishi
- Kaṇva
- Devata
- Viśve Devāḥ
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
प्र सक्षणो दिव्यः कण्वहोता त्रितो दिवः सजोषा वातो अग्निः । पूषा भगः प्रभृथे विश्वभोजा आजिं न जग्मुराश्वश्वतमाः ॥
prá sakṣáṇo divyáḥ káṇva-hotā tritó diváḥ sajóṣā vā́to agníḥ | pūṣā́ bhágaḥ prabhṛthé viśvá-bhojā ā́jiṃ ná jagmur āśváśva-tamāḥ ||
முன்னே செல்கின்றனர் திறமைமிக்க தெய்வீக கண்வ-ஹோதா; மேலும் விண்ணின் திரிதன் ஒருமனத்துடன்; அதோடு வாயு (வாத) மற்றும் அக்னி. பூஷன், பகன்—அனைத்து இன்பங்களையும் அளிப்போர்—பந்தயத்தில் சிறந்த குதிரைகள் பாதையை அடைவதுபோல், யாகப் பாதை (ஆஜி)யை அடைந்துள்ளனர்.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- सक्षणः
- able; accompanying; competentAdjectivemasculine nominative singularRole Kartā (as epithet of the subject-group)Root सक्षण (प्रातिपदिक; from √सह/सक्ष ‘to be able, to accompany’)
- दिव्यः
- heavenly, divineAdjectivemasculine nominative singularRole Kartā (epithet)Root दिव्य (प्रातिपदिक; from दिव् ‘heaven’)
- कण्वहोता
- the Kanva-priest (Hotṛ of the Kanvas)Nounmasculine nominative singularRole Kartā (apposition)Root कण्व-होतृ (compound: Kanva + hotṛ)
- त्रितः
- Trita (a deity/hero)Nounmasculine nominative singularRole Kartā (apposition)Root त्रित (proper name)
- दिवः
- of heaven, of the skyNounfeminine/masculine genitive singular (Vedic: ‘of heaven/sky’)Role Ṣaṣṭhī-sambandhaRoot दिव् (प्रातिपदिक: दिव्/द्यौः)
- सजोषाः
- in concord; together, of one mindAdjectivemasculine nominative pluralRole Kartā (qualifier of the plural subject-group)Root सजोष (प्रातिपदिक; sa- + joṣa ‘in accord, together’)
- वातः
- Wind (Vāyu)Nounmasculine nominative singularRole Kartā (member of the subject-group)Root वात (from √वा ‘to blow’)
- अग्निः
- Agni (Fire)Nounmasculine nominative singularRole Kartā (member of the subject-group)Root अग्नि (प्रातिपदिक)
- पूषा
- PūṣanNounmasculine nominative singular (Vedic nom. sg. of -an stem)Role Kartā (member of the subject-group)Root पूषन् (stem: पूषन्-)
- भगः
- BhagaNounmasculine nominative singularRole Kartā (member of the subject-group)Root भग (प्रातिपदिक)
- प्रभृथे
- in the offering/oblation (at the rite)Nounneuter locative singularRole Adhikaraṇa (locative: ‘in/at’)Root प्रभृथ (प्रातिपदिक; ritual ‘bringing forth/oblation, offering’)
- विश्वभोजाः
- all-bestowing; granting all goodsAdjectivemasculine nominative pluralRole Kartā (qualifier of the plural subject-group)Root विश्व-भोज (compound: viśva ‘all’ + bhoja ‘bestowing/enjoying’)
- आजिम्
- race, contest, battleNounfeminine accusative singularRole Karma (goal/object of motion)Root आजी (प्रातिपदिक)
- न
- like, asIndeclinablecomparative particleRoot न (particle)
- जग्मुः
- they have gone; they wentVerbperfect, 3rd person plural, parasmaipadaRole Kriyā (verbal action)Root √गम् (to go)
- अश्वअश्वतमाः
- most horse-like; having the best/fleetest horses (very swift)Adjectivemasculine nominative pluralRole Kartā (epithet of the goers)Root अश्व-अश्वतम (reduplicated compound; from अश्व ‘horse’ + superlative -तम)
Sandhi Notes
- Sandhi resolved: (1) स॒जोषा॒ वातो॑ → सजोषाः वातः (visarga before v-)
- (2) आ॒जिं न ज॑ग्मुरा॒श्व॑श्वतमाः → आजिम् न जग्मुः अश्वअश्वतमाः (jagmur = jagmuḥ; final -s/ḥ before vowel; and separation of the compound after the verb)
- Accent marks are not reproduced in the pada forms here, but the underlying RV accents correspond to the saṃhitā text
The meaning
Outer meaning
The capable divine Kaṇva-hotṛ goes forth, and Trita of heaven together, and Vāta and Agni. Pūṣan and Bhaga, bestowers of all enjoyments, have reached the course like the best horses in a race.
Inner meaning
The mantra depicts an inner procession of powers initiating the sacrifice: the Kaṇva-hotṛ (the invoking will/speech in the seeker) advances; Trita (a hidden helper-principle of the third plane—often linked with release of waters/light) joins in consent; Vāta (breath-current) and Agni (divine will-fire) move together. Pūṣan (the guide on paths) and Bhaga (distributor of delight/portion) arrive at the ‘ājí’—the field of striving—like supreme steeds: the energies become perfectly harnessed for the inner race toward light and fulfillment.
Universal truth
When aspiration (priestly call), hidden support, breath, and will unite, guidance and right enjoyment follow naturally. Progress is a disciplined ‘race’ where energies must be trained and coordinated, not merely intensified.
Themes
collective divine advance, inner race metaphor, harmonization of forces, guidance and felicity
The seer
- Rishi
- Kaṇva
- Other hymns
- RV 5.41 (context), RV 1.58 (Agni as leader—general thematic)
Family tradition
Kaṇva poets often portray the sacrifice as a coordinated march of inner powers—breath, will, guidance, and distributive delight moving toward the goal.
Significance
The seer frames yoga as ‘going forth’ (pra) of capacities: the hotṛ function in us must become sakṣaṇa (competent), aided by hidden supports (Trita) and propelled by breath and fire.
The deity
- Devata
- Viśve Devāḥ (Kaṇva-hotṛ, Trita, Vāta, Agni, Pūṣan, Bhaga)
- Epithets
- Divya (divine), Viśvabhojāḥ (universal enjoyers/givers)
- Related deities
- Indra, Maruts, Savitar
Cosmic role
A functional chain: invocation (hotṛ) awakens; hidden helper (Trita) supports release; breath (Vāta) carries; will-fire (Agni) executes; guide (Pūṣan) steers; distributor (Bhaga) apportions delight and fruition.
Inner power
Coordinated progress-force: trained energies that reach the ‘course’ of accomplishment swiftly and rightly.
In ritual
Where it is used
Processional/going-forth stotra within multi-deity sequences
प्र स॒क्षणो॑ दि॒व्यः कण्व॑होता त्रि॒तो दि॒वः स॒जोषा॒ वातो॑ अ॒ग्निः । पू॒षा भग॑: प्रभृ॒थे वि॒श्वभो॑जा आ॒जिं न ज॑ग्मुरा॒श्व॑श्वतमाः ॥
प्र । स॒क्षणः॑ । दि॒व्यः । कण्व॑ऽहोता । त्रि॒तः । दि॒वः । स॒ऽजोषाः॑ । वातः॑ । अ॒ग्निः । पू॒षा । भगः॑ । प्र॒ऽभृ॒थे । वि॒श्वऽभो॑जाः । आ॒जिम् । न । ज॒ग्मुः॒ । आ॒श्व॑श्वऽतमाः ॥
pra | sakṣaṇaḥ | divyaḥ | kaṇva-hotā | tritaḥ | divaḥ | sa-joṣāḥ | vātaḥ | agniḥ | pūṣā | bhagaḥ | pra-bhṛthe | viśva-bhojāḥ | ājim | na | jagmuḥ | āśvaśva-tamāḥ
44
4 × ~11
Processional and martial; repeated ‘pra’ gives propulsion and a sense of departure.
Energizes forward movement; helpful for overcoming inertia and initiating practice.
- कण्वहोता (kaṇva-hotā)
- Literal: Kaṇva as Hotṛ priest. Symbolic: Invoking power of the seeker; mantra-will that calls the gods inward
- सक्षणः (sakṣaṇaḥ)
- Literal: capable, efficient. Symbolic: Competence of disciplined practice; readiness of faculties
- त्रितः दिवः (tritaḥ divaḥ)
- Literal: Trita of heaven. Symbolic: Hidden third force; secret helper that releases higher waters/light
- वातः (vātaḥ)
- Literal: wind. Symbolic: Breath-current carrying movement and inspiration
- अग्निः (agniḥ)
- Literal: fire. Symbolic: Divine will, inner flame leading the sacrifice
- पूषा (pūṣā)
- Literal: Pūṣan. Symbolic: Inner guide on the path; protector of journeys and right progress
- भगः (bhagaḥ)
- Literal: Bhaga, lord of share. Symbolic: Right distribution of delight/fortune; the soul’s portion of bliss
- विश्वभोजाः (viśvabhojāḥ)
- Literal: enjoyers/givers of all enjoyments. Symbolic: Powers that universalize fulfillment—delight not tied to ego
- आजिम् (ājim)
- Literal: race-course, contest. Symbolic: Field of sādhanā; striving toward illumination
- आश्वश्वतमाः (āśvaśvatamāḥ)
- Literal: best of steeds. Symbolic: Perfectly trained energies (vital forces) that carry consciousness swiftly
Processional/forward-driving verse in the yajña: aligning multiple powers to ‘reach the course’—supporting successful progression of the rite and the aspirant’s inner race toward ṛta.
At points emphasizing movement/advance of the rite; can accompany lighting/strengthening of Agni and calling path-deities
Declaring the advance of priests/powers; affirming arrival of guiding and distributing deities
Use at the start of a work-session or sādhanā as a ‘launch mantra’: align breath (Vāta) with will (Agni), invoke guidance (Pūṣan) and right enjoyment (Bhaga).
from √śak ‘to be able’ → competence/effectiveness. from √hu ‘to invoke, pour’ → invoker. (trita) ‘third’ figure-name; Trita Āptya is a Vedic mythic helper associated with celestial waters and overcoming. from √puṣ ‘to nourish’ as path-finder. from √bhaj ‘to apportion, share’ (PIE *bʰag- ‘to allot’). from √aj ‘to drive’ → contest/race; metaphor for inner striving. from √ag ‘to move’ / √añj? (etymology debated), but semantically ‘fire’ as will-force.
sajōṣa (harmonious unity of powers), ājí (inner contest/striving), bhaga (right portion/felicity), puṣṭi/nourishment (Pūṣan)
Pūṣan indicates the lawful path; Agni executes in ṛta.
Competence (sakṣaṇa) implies truth in action—no self-deception in effort.
The ‘race’ as evolutionary movement of consciousness toward wider delight and light.
Integral Yoga symbolism: breath-will-guidance-delight as stages of effective transformation.
Breath and flame yoking the vital ‘horses’ for the inner contest; guidance ensures the energy reaches the right goal.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine powers as racers/steeds reaching the ājí: a mythic metaphor of coordinated divine advance in the field of striving, ensuring the sacrificer’s progress and victory through harmonized forces (wind, fire, guidance, felicity).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘race/contest’ metaphor (āji) and ‘best steeds’ imagery is a classic IE poetic inheritance (chariot-race as figure of attainment). The root √bhaj ‘apportion’ (Bhaga) has clear IE connections (PIE *bʰag-; cf. Slavic bogŭ ‘god’ in later semantic development, Iranian baga ‘god/portion’).
- What is the relationship between the Rishi and the Devata here?
- The Kaṇva hotar is presented as moving ‘forth’ with the gods: the rishi’s invoking speech synchronizes with the deities’ dynamic advance, turning ritual progression into inner attainment—reaching the ‘course’ where powers can act decisively.
Initiation and forward drive: combine breath and will, then invite guidance and right fruition.
manipura (Agni/will) with vishuddha (hotṛ/voice)
Kapalabhati-light (gentle) or a few energizing exhales, then settle into steady breathing to ‘yoke’ forces.
Active, mobilized, purposeful.
Stand or sit upright; feel Agni as a steady flame at the navel/heart, Vāta as a clear current up the spine. Offer your speech/intention as hotṛ; ask Pūṣan to guide choices and Bhaga to distribute delight without craving.
Tri-svara; emphasize the repeated pra with clear udātta rise; keep caesura after key names to preserve procession feel.
Mark slight pauses: pra sakṣaṇaḥ | divyaḥ kaṇva-hotā | trito divaḥ sajoṣā | vāto agniḥ.
Trita: crisp dental t (tri-ta), not retroflex., Viśvabhojāḥ: keep śv cluster clear; long āḥ ending., Ājiṃ: nasalized iṃ at end.
Clear, projecting, forward-moving; avoid heaviness.
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