Rig Veda 5.48.4: Mandala 5, Sukta 48, Mantra 4
Sukta 5.48
- Devata
- Unclear in isolation
- Rasa
- Vira (heroism) and Shanta (peace)
तामस्य रीतिं परशोरिव प्रत्यनीकमख्यं भुजे अस्य वर्पसः । सचा यदि पितुमन्तमिव क्षयं रत्नं दधाति भरहूतये विशे ॥
tā́m asya rītíṃ paraśór iva práty anī́kam akhyaṃ bhujé asya várpasaḥ | sacā́ yádi pitumántam iva kṣáyaṃ rátnam dádhāti bhárahūtaye viśé ||
అతని ఆ రీతిని నేను చూస్తున్నాను—పరశు (కొడవలి/గొడ్డలి) దెబ్బలాగా—ముఖాముఖిగా నిలిపినట్లు; అతని ప్రకాశమయ రూపపు ముందుభాగం దర్శనమిస్తుంది. అతడు పోషణసంపన్న నివాసంలో రత్నాన్ని ఉంచినప్పుడు, సహాయాన్ని కోరే విశ్ (కులం/జనం) కొరకు వరాన్ని స్థాపిస్తాడు.
Word by Word
- ताम्
- her/that (fem.)Pronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तद् (सर्वनाम-प्रातिपदिक) → ता-
- अस्य
- of him/of thisPronounपुंलिङ्ग/नपुंसक, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root इदम् (सर्वनाम-प्रातिपदिक)
- रीतिम्
- course/track/wayNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रीति- (स्त्री) < √री (रीणाति/रिणाति ‘to flow, to move; course, track’)
- परशोः
- of an axeNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root परशु- (पुं) ‘axe’
- इव
- like/asIndeclinableउपमा-अव्ययRoot इव
- प्रति
- towards/againstIndeclinableउपसर्ग/अव्ययRoot प्रति
- अनीकम्
- the face/frontNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अनीक- (नपुं) ‘face, front, point’
- अख्यम्
- I/one beheld; (he) perceivedVerbलुङ् (अorist), उत्तम? (actually 1st sg. middle/passive-like injunctive/aorist form used narratively), एकवचन; पदम्: परस्मै/आत्मनेपद-वेदिक-प्रयोगRole क्रियाRoot √ख्या (ख्यायते/आख्याति) ‘to see, to make known’
- भुजे
- in/on the armNounपुंलिङ्ग, सप्तमी, एकवचन (वेदिक loc. sg.)Role अधिकारणRoot भुज्/भुज- (पुं) ‘arm’ (also √भुज् ‘to enjoy’ but here noun)
- वर्पसः
- of (his) form/beautyNounनपुंसकलिङ्ग (प्रायः), षष्ठी, एकवचनRole सम्बन्ध (genitive)Root वर्पस्- (नपुं/पुं; RV often ‘form, beauty, body, appearance’)
- सचा
- together with; in companyIndeclinableअव्यय (सह/सम्-अर्थे)Root सचा
- यदि
- if/whenIndeclinableसम्बन्ध/शर्त-अव्ययRoot यदि
- पितुमन्तम्
- food-abounding; rich in nourishmentAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot पितुमन्त्- (विशेषण) < पितु- ‘food’ + -मन्त्
- इव
- like/asIndeclinableउपमा-अव्ययRoot इव
- क्षयम्
- a dwelling/abodeNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot क्षय- (पुं) ‘dwelling, abode; settlement’
- रत्नम्
- treasureNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रत्न- (नपुं) ‘treasure, precious gift’
- दधाति
- he places/bestowsVerbलट्, प्रथम, एकवचन, परस्मैपदRole क्रियाRoot √धा (दधाति) ‘to place, bestow’
- भरहूतये
- for the call/invocation for bountyNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot भरहूति- (स्त्री) ‘invocation/call for bounty (bhar-)’
- विशे
- for the people/clanNounस्त्रीलिङ्ग, चतुर्थी, एकवचन (वेदिक dative/loc. sg. form)Role सम्प्रदानRoot विश्- (स्त्री) ‘clan, people, settlement’
Sandhi Notes
- संहिता-पाठ: ताम॑स्य = ताम् + अस्य
- पर॒शोरि॑व = परशोः + इव
- प्रत्यनी॑कमख्यं = प्रति + अनीकम् + अख्यम्
- भु॒जे अ॑स्य = भुजे + अस्य (पद-विरामे ‘अ’ प्रकट)
- सचा॒ यदि॑ (अव्यय-संयोग)
- पितु॒मन्त॑मिव = पितुमन्तम् + इव
- क्षयं॒ रत्नं॒ (पद-विराम)
- दधा॑ति॒ भर॑हूतये = दधाति + भरहूतये
- वि॒शे = विशे (दत्तिव/अधि-प्रयोगः)
The meaning
Outer meaning
I behold his course like the stroke of an axe, set face to face—his front of luminous form. And when he places the treasure in a dwelling rich with nourishment, for the clan that calls for support he establishes the boon.
Inner meaning
The ‘course’ (rīti) is the decisive movement of a divine force in the seeker—cutting through resistance ‘like an axe-stroke’ (paraśor iva). ‘Face to face’ (praty-anīkam) indicates direct confrontation with the obstruction: truth meets falsehood without compromise. The ‘front’ (anīka) is a luminous manifestation—an advancing edge of light in consciousness. When this power establishes the ratna (treasure: inner riches of insight, joy, strength) in a nourishing dwelling (pitumantam kṣayam: a settled state that feeds and sustains), it becomes shareable: the collective nature (viś) that calls for help (bharahūtaye) receives stable support.
Universal truth
True progress often arrives as a clean cut—an unmistakable decision of consciousness. When illumination becomes established as a sustaining home within, it naturally supports others and stabilizes the collective field.
Themes
Vision of the divine front, Establishment of treasure, Support for the community
The seer
- Other hymns
- Rig Veda 5.48.2, Rig Veda 5.48.3, Rig Veda 5.48.5
Family tradition
Maṇḍala V visionary style: seeing (akhyam) the movement of a power as a tangible, luminous advance.
Significance
The seer emphasizes dr̥ṣṭi (beholding) of the divine movement and its establishment as a sustaining inner ‘dwelling’—a key yogic motif.
The deity
- Epithets
- praty-anīka (front-facing), varpasvat (luminous-formed, implied), ratna-dhātṛ (treasure-setter, implied)
- Related deities
- Savitṛ (establisher/impeller), Varuṇa (order and rightness), Indra (force that breaks)
Cosmic role
Advances as a cutting, clarifying force; establishes abundance and stability for the community.
Inner power
Decisive discrimination plus the capacity to found a stable inner station of nourishment and generosity.
In ritual
Where it is used
General praise/invocation for establishing prosperity and support (ratna, bharahūti)
ताम॑स्य री॒तिं प॑र॒शोरि॑व॒ प्रत्यनी॑कमख्यं भु॒जे अ॑स्य॒ वर्प॑सः । सचा॒ यदि॑ पितु॒मन्त॑मिव॒ क्षयं॒ रत्नं॒ दधा॑ति॒ भर॑हूतये वि॒शे ॥
ताम् । अ॒स्य॒ । री॒तिम् । प॒र॒शोःऽइ॑व । प्रति॑ । अनी॑कम् । अ॒ख्य॒म् । भु॒जे । अ॒स्य॒ । वर्प॑सः । सचा॑ । यदि॑ । पि॒तु॒मन्त॑म्ऽइव । क्षय॑म् । रत्न॑म् । दधा॑ति । भर॑ऽहूतये । वि॒शे ॥
tām | asya | rītim | paraśoḥ-iva | prati | anīkam | akhyam | bhuje | asya | varpasaḥ | sacā | yadi | pitumantam-iva | kṣayam | ratnam | dadhāti | bhara-hūtaye | vi śe
44
4 × ~11 syllables
Sharp turns and forward thrust, matching the ‘axe-stroke’ imagery.
Creates a sense of decisive cutting-through followed by settling into assurance.
- रीतिम् (rītim)
- Literal: course, movement, path. Symbolic: the directed advance of a divine force in sādhanā
- परशोः इव (paraśoḥ iva)
- Literal: like an axe. Symbolic: discriminating cut that severs confusion/attachment
- प्रत्यनीकम् (praty-anīkam)
- Literal: front to front, face to face. Symbolic: direct confrontation of truth with resistance; fearless clarity
- वर्पसः (varpasaḥ)
- Literal: of form/beauty/lustre. Symbolic: luminous embodiment of a power; the felt ‘radiance’ of right movement
- रत्नम् (ratnam)
- Literal: treasure, jewel. Symbolic: inner wealth: light, strength, harmony, bliss
- पितुमन्तम् क्षयम् (pitumantam kṣayam)
- Literal: a dwelling rich in nourishment. Symbolic: a stable inner station that feeds growth—psychic home/base
A verse of ‘establishment of treasure’ (ratna-dhāna) suitable for prosperity/strength intentions in communal rites; also fits inner-sense: establishing stable receptivity (kṣaya) for gifts.
In contexts seeking stable ‘treasure’ and communal support; also suitable for household prosperity recitations.
Recitation with offerings seeking establishment of abundance; inwardly, a vow of clarity and generosity.
Use when needing a clean inner decision (cutting confusion) and then stabilizing a new habit/inner base that ‘nourishes’ life.
rīti: from √rī ‘to flow, move’; hence ‘course/way’. paraśu: ‘axe’ (tool that clears); symbolically, discriminative force that cuts through obstruction. anīka: ‘face/front’—presence that confronts. varpas: ‘form, beauty, bodily radiance’; indicates the perceptible manifestation of the power. ratna: ‘treasure’ frequently spiritualized in RV as gifts of force/insight. kṣaya: ‘dwelling’ from √kṣi ‘to dwell’; psychologically a stable inner state able to hold the treasure.
Discrimination/cutting through obstruction, Stable dwelling (kṣaya) as inner foundation, Ratna as spiritual gift
Implied: right movement (rīti) that is straight, frontal, and beneficent to the viś.
Truth appears as varpas (luminous form) and as ratna (substance of realized good).
From decisive separation to establishment—creation of a stable inner world that supports the collective.
Yoga of transformation: illumination must become a settled station, not a passing experience.
Axe = discriminative force; dwelling = stabilized consciousness; treasure = consolidated realizations.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘seeing of the divine face/front’ and the decisive clearing action (axe-stroke) that makes room for the treasure to be established in a nourishing home. Mythically: the god clears and founds; psychologically: discernment opens a stable inner habitation for the descent of gifts.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √kṣi ‘dwell’ (kṣaya) aligns with IE ‘settlement/inhabiting’ roots; √dhā ‘place’ is a core IE verb (cf. Greek títhēmi). The concrete bodily lexicon (anīka ‘face/front’, bhuja ‘arm’) grounds abstract spiritual processes in embodied metaphors typical of early IE poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi is a witness (‘I saw/recognized’) and a recipient on behalf of the viś: the devatā’s action is to place the ratna into a sustaining kṣaya; the human collective calls (bhara-hūti) and receives establishment and support.
Bring the mind ‘face to face’ with the core obstruction; apply a single clean act of discrimination; then place the gained insight as a stable inner rule.
Ājñā (discernment) and Mūlādhāra (established dwelling/stability)
Exhale-focused practice: on exhale, ‘cut away’ one भ्रम (confusion); on inhale, feel a stable inner home forming.
From confrontation to consolidation; clarity becoming stability.
Identify one recurring resistance; meet it directly (no negotiation). Make one concrete inner/outer change, then ‘house’ the new truth by repetition until it becomes nourishing.
Rigvedic three-tone chanting; exact svaras need a svara-pāṭha reference.
Give clear articulation to praty-anīkam, akhyam, ratnam, dadhāti; pause lightly after the first hemistich to mark ‘beholding’ vs ‘establishing’.
Retroflex ṣ in paraśoḥ, Keep khy in akhyam as a single cluster, Maintain nasalization in pitumantam, Do not drop visarga in varpasaḥ
Clear and cutting in first half; warmer and more settled in second.
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