Rig Veda 5.41.2: Mandala 5, Sukta 41, Mantra 2
Sukta 5.41
ते नो मित्रो वरुणो अर्यमायुरिन्द्र ऋभुक्षा मरुतो जुषन्त । नमोभिर्वा ये दधते सुवृक्तिं स्तोमं रुद्राय मीळ्हुषे सजोषाः ॥
té no mitró váruṇo aryamā́yur índra ṛbhukṣā́ marúto juṣanta | námobhir vā yé dádhate suvr̥ktíṃ stómaṃ rudrā́ya mīḷhúṣe sajóṣāḥ ||
మిత్రుడు, వరుణుడు, అర్యమన్, ఆయు (ప్రాణశక్తి), ఇంద్రుడు, ఋభుక్షులు, మరుతులు—మాపై ఆనందించుగాక; మేము నమస్కారాలతో సువృక్తి (సుసంయోజిత వాక్యాన్ని) స్థాపించి, దాత రుద్రునికి ఏకస్వరంగా స్తోత్రాన్ని సమర్పిస్తున్నాము.
All-gods harmonization within yajña: ensuring multiple powers ‘enjoy’ the offering; also pacifying/invoking Rudra as bountiful through well-formed speech.
suvṛkti (rightly formed word) as effective brahman, sajōṣa (harmonious accord) as integrative unity, āyuḥ as sustained life-power
Strong: Mitra-Varuṇa-Aryaman imply the governance of ṛta and ethical truth in the being.
Truth as ‘well-woven speech’ (suvṛkti) that matches inner reality.
Formation of effective vāc/mantra as a creative act that reorganizes inner cosmos.
Proto-Vedāntic and Yogic symbolism (Aurobindo/Kashyap style): gods as powers of consciousness.
The ‘weather’ of the psyche: winds of thought-energy are brought into lawful harmony and offered to the purifying healer-force.
- What is the primary Vedic 'mythologem' present in this verse?
- Concord of the divine powers: many devatās are summoned to ‘enjoy’ the offering together, with special focus on forming a suvr̥kti for Rudra—transforming fierce power into beneficence through right speech.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The emphasis on ‘well-woven speech’ (suvṛkti) reflects an IE poetics of crafted hymn as efficacious action. Several deity names and functions preserve Indo-Iranian shared patterns (e.g., Mitra, Varuṇa cognate with Iranian Mithra/Ahuraic law-complex, though Varuṇa’s direct Iranian cognate is absent).
- What is the relationship between the Rishi and the Devata here?
- The rishi’s role is artisan-like: by ‘placing’ a well-fashioned utterance through namas, he creates conditions for the gods’ delight (juṣ-) and harmonizes their workings (sajōṣa), especially converting Rudra’s intensity into generous protection.
Unify the faculties (harmony, truth, aspiration, life, illumination, skill, courage) and offer them to the inner purifier for transformation without inner discord.
anahata (Mitra—harmony) and ajna (Indra—illumination)
Moderate nāḍī-śodhana for inner consent; then a calm, even breath while repeating the verse mentally.
Collected, integrative, receptive to purifying force.
Begin with namas (drop ego-demand). Feel each deity as a function in you; let them become sajoṣāḥ. Conclude by offering the ‘well-woven word’ to Rudra—ask for purification that results in healing bounty.
Vedic tri-svara (udātta/anudātta/svarita) as per śākhā; maintain udātta peaks on deity-names and key verbs like juṣanta.
Keep clear stress-rise on names: mítraḥ váruṇaḥ aryamā́ ā́yuḥ índraḥ; avoid flattening the list—each name is a distinct invocation.
Keep retroflex ḷ in mīḻhuṣe distinct; do not simplify to ‘milh’., Maintain ṛ in ṛbhukṣāḥ with a brief vocalic trill., Sajoṣāḥ: pronounce ‘jo’ as ‘jo’ (not ‘zo’), with long āḥ at end.
Steady, gathered, reverent; slightly intensified on rudrāya mīḻhuṣe.
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