Rig Veda 5.39.5: Mandala 5, Sukta 39, Mantra 5
Sukta 5.39
- Rishi
- Atri
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
अस्मा इत्काव्यं वच उक्थमिन्द्राय शंस्यम् । तस्मा उ ब्रह्मवाहसे गिरो वर्धन्त्यत्रयो गिरः शुम्भन्त्यत्रयः ॥
asmā́ ít kā́vyaṃ váca ukthám índrāya śáṃsyam | tásmā u bráhma-vāhase gíro vardhanty átrayo gíraḥ śumbhanty átrayaḥ ||
这确是为他而作的迦毗耶（kāvya）之言，这当为因陀罗宣唱的颂歌。向那位承载梵力（brahman）者，阿特里（Atri）族的颂辞在此增长、在此辉耀——我们的言语成为光明的威能之器。
Word by Word
- अस्मै
- to him (to this one)Pronounद्वितीय-पुरुष? (न), सर्वनाम; चतुर्थी एकवचनRole सम्प्रदानRoot अस्मद्
- इत्
- indeed, justIndeclinableनिपातRoot इत् (निपात)
- काव्यम्
- poetic (utterance), poemNoun/Adjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole कर्मRoot काव्य (प्रातिपदिक)
- वचः
- speech, wordNounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole कर्मRoot वचस् (प्रातिपदिक)
- उक्थम्
- hymn of praise (uktha)Nounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole कर्मRoot उक्थ (प्रातिपदिक)
- इन्द्राय
- for IndraNounपुंलिङ्ग; चतुर्थी एकवचनRole सम्प्रदानRoot इन्द्र (प्रातिपदिक)
- शंस्यम्
- to be praised, praiseworthyAdjective (Kṛdanta)नपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन; (भाव्य/अर्ह्य अर्थ) ‘स्तुत्य/प्रशंसनीय’Role विशेषण (कर्मणि) / कर्मRoot शंस्य (कृदन्त-विशेषण; √शंस्)
- तस्मै
- to himPronounचतुर्थी एकवचनRole सम्प्रदानRoot तद् (सर्वनाम)
- उ
- and/indeed (emphatic)IndeclinableनिपातRoot उ (निपात)
- ब्रह्मवाहसे
- to the bearer/vehicle of sacred formulation (brahman), i.e., IndraNoun (compound epithet)पुंलिङ्ग; चतुर्थी एकवचनRole सम्प्रदानRoot ब्रह्म-वाहस् (समास; ब्रह्मन् + वाहस्)
- गिरः
- songs, hymnsNounस्त्रीलिङ्ग; प्रथमा बहुवचनRole कर्तृRoot गिर् (प्रातिपदिक)
- वर्धन्ति
- they increase, growVerbलट् (वर्तमान); परस्मैपद; प्रथमपुरुष बहुवचनRole क्रियाRoot √वृध्
- अत्रयः
- the Atris (Atri-poets)Noun (patronymic/poet-group)पुंलिङ्ग; प्रथमा बहुवचनRole कर्तृ (सम्बन्धे) / अधिकरण-संबन्धRoot अत्रि (प्रातिपदिक)
- गिरः
- songs, hymnsNounस्त्रीलिङ्ग; प्रथमा बहुवचनRole कर्तृRoot गिर् (प्रातिपदिक)
- शुम्भन्ति
- they adorn, make splendidVerbलट् (वर्तमान); परस्मैपद; प्रथमपुरुष बहुवचनRole क्रियाRoot √शुभ्
- अत्रयः
- the AtrisNounपुंलिङ्ग; प्रथमा बहुवचनRole कर्तृRoot अत्रि (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: अस्मा॒ इत् काव्यं॒ वचः॑ उ॒क्थम् इन्द्रा॑य॒ शंस्य॑म् । तस्मा॑ उ॒ ब्रह्म॑वाहसे॒ गिरः॑ वर्धन्ति अत्रयः॒ गिरः॑ शुम्भन्ति अत्रयः ॥ मुख्य-सन्धयः: (1) उक्थमिन्द्राय → उक्थम् + इन्द्राय (म् + इ → मि)
- (2) वर्धन्त्यत्रयो → वर्धन्ति + अत्रयः (इ + अ → य)
- (3) शुम्भन्त्यत्रयः → शुम्भन्ति + अत्रयः (इ + अ → य)
The meaning
Outer meaning
This inspired poetic word and hymn is to be proclaimed for Indra; for him, the bearer of brahman-force, the Atris’ utterances grow and become splendid.
Inner meaning
Mantra is presented as a living power: the seer-word (kāvya vacaḥ) increases (vardhanti) and becomes radiant (śumbhanti) when offered to Indra as brahma-vāhase—he who carries and conveys the brahman, the formative spiritual power of the Word. Psychologically, when the illumined Mind supports our inspired speech, thought itself becomes a bright instrument of transformation.
Universal truth
When speech arises from the soul and is upheld by higher consciousness, it ceases to be mere language and becomes effective force—shaping life, clarifying mind, and uplifting collective energy.
Themes
mantra efficacy, seer lineage (Atri), speech as power and offering
The seer
- Rishi
- Atri (Ātreya)
- Lineage
- Ātreya
- Other hymns
- RV 5.39.1, RV 5.40.8, RV 5.41.16
Family tradition
Explicit self-reference ‘atrayaḥ’ signals a collective seer-lineage; their hallmark is inspired speech that becomes luminous through repeated offering.
Significance
The Atri seers highlight the yoga of Vāk: word as sadhana. Their ‘giraḥ’ are not ornament but a means of growth and splendor in consciousness.
The deity
- Devata
- Indra
- Epithets
- brahmavāhā (bearer of brahman), uktha-priya (delighting in hymns; implied)
- Related deities
- Bṛhaspati (lord of sacred speech), Vāk (speech power), Soma (ecstatic inspiration)
Cosmic role
Empowers the inspired word, making it a victorious instrument; links illumination with effective expression.
Inner power
Supports mantra-shakti: makes thought-word luminous, forceful, and transformative.
In ritual
Where it is used
Uktha proclamation to Indra in Soma ritual; affirmation of the hymn’s efficacy and lineage.
अस्मा॒ इत्काव्यं॒ वच॑ उ॒क्थमिन्द्रा॑य॒ शंस्य॑म् । तस्मा॑ उ॒ ब्रह्म॑वाहसे॒ गिरो॑ वर्ध॒न्त्यत्र॑यो॒ गिर॑: शुम्भ॒न्त्यत्र॑यः ॥
अस्मै॑ । इत् । काव्य॑म् । वचः॑ । उ॒क्थम् । इन्द्रा॑य । शंस्य॑म् । तस्मै॑ । ऊँ॒ इति॑ । ब्रह्म॑ऽवाहसे । गिरः॑ । व॒र्ध॒न्ति॒ । अत्र॑यः । गिरः॑ । शु॒म्भ॒न्ति॒ । अत्र॑यः ॥
asmai | it | kāvyam | vacaḥ | uktham | indrāya | śaṃsyam | tasmai | oṃ iti | brahma-vāhase | giraḥ | vardhanti | atrayaḥ | giraḥ | śumbhanti | atrayaḥ
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4 × ~11 (with an extended closing cadence by repetition of ‘giraḥ’)
Mantric, cumulative; the repeated ‘giraḥ’ creates a swelling effect.
Enhances inspiration and confidence in speech; can trigger a felt ‘brightening’ of the inner voice and mental articulation.
- kāvyaṃ vacaḥ
- Literal: poet-seer’s word. Symbolic: Inspired mantra; intuitive speech from the deeper being
- uktham
- Literal: hymn, solemn chant. Symbolic: Formulated invocation that carries force through rhythm and meaning
- śaṃsyam
- Literal: to be proclaimed/praised. Symbolic: That which must be voiced—truth needing expression to act
- brahma-vāhase
- Literal: bearer/conveyor of brahman. Symbolic: Carrier of the Word-power; supports mantra’s effectiveness
- giraḥ
- Literal: utterances, songs. Symbolic: Vibrations of consciousness; articulated aspiration
- vardhanti / śumbhanti
- Literal: grow / become splendid. Symbolic: Increase of mantric force; purification and illumination of expression
Self-referential uktha within Soma praise: validates the hymn as effective brahman and frames the Atri lineage as authorized chanters; used to intensify Indra’s presence through mantra.
At points where the efficacy of praise is being established; before/after offerings to empower the rite.
Recite as self-consecration of speech; offering of mantra as oblation.
Ideal for practitioners who use japa, chanting, teaching, or writing: invokes clarity, inspiration, and truth-force in expression.
kavi/kāvya: kavi is ‘seer’ (not merely poet), one who ‘sees’ the truth-form; hence kāvyaṃ vacaḥ = mantra born of vision. uktha is a liturgical laud, but inwardly ‘utterance that lifts’. √śaṃs ‘recite/praise’ gives śaṃsya ‘worthy to be voiced’. brahman here is mantra-force/creative word-power; brahma-vāha ‘carrier of brahman’ marks Indra as one who bears and effectuates the power of inspired speech. √vṛdh ‘grow’ (vardhanti) indicates mantra increases potency through repetition and acceptance; √śubh ‘shine/adorn’ indicates purification and illumining of speech.
Brahman as creative word-force (mantra-śakti), growth and purification of speech (vṛdh, śubh) as inner tapas
Right speech is speech aligned with ṛta; then it ‘grows’ in power and produces right effects.
Splendor (śumbhanti) is the radiance of satya in expression—truth made beautiful and effective.
World-making power of the Word: mantra as a creative instrument that increases consciousness.
Brāhmaṇa/Upaniṣadic bridge: brahman as power of mantra; Aurobindonian emphasis on Vāk as shakti.
dawn-like (radiance motif)
Growth = accumulation of spiritual force through practice; splendor = purified, luminous mental-vocal instrument.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘Word as Power’: the inspired utterance (kāvya vacaḥ) is itself an effective force that grows and shines when offered to the deity. Indra is ‘brahma-vāha’—the divine carrier who makes the mantra’s power operative in the world and in the soul.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vṛdh ‘grow’ aligns with PIE *werdh- ‘grow’ (cf. English worth in older semantic developments, German werden ‘become’). √śubh ‘shine’ reflects inherited ‘brightness’ metaphors for beauty and purity. The centrality of ‘word’ (vácas) parallels PIE *wekʷ- ‘speak’ (cf. Latin vox, Sanskrit vāc).
- What is the relationship between the Rishi and the Devata here?
- The Atris explicitly position themselves as the agents who increase and beautify the hymn; Indra is the one who ‘bears’ the brahman and thus completes the circuit—seer-vision becomes spoken mantra, and the devatā carries it into effect as strength, protection, and victory.
Consecrate speech and thought as mantra-shakti; invite Indra to carry the brahman-force through one’s expression.
viśuddha (speech/truth-expression) supported by ājñā
Ujjayi-light while chanting to ‘polish’ inner sound; pause after each pāda to feel resonance in the throat and forehead.
Inspired clarity; luminous articulation.
Chant before journaling, teaching, or difficult conversations; set intention that words arise from truth and serve transformation; after chanting, speak less but more precisely.
Ṛgvedic accenting; the repeated ‘giraḥ’ invites a consistent udatta placement and careful cadence (exact svara per śākhā).
Give special clarity to brahma-vāhase; let vardhanti and śumbhanti rise slightly to convey growth and splendor.
kāvyaṃ: long ā; anusvāra before ‘y’ lightly nasal, uktham: aspirated ‘kh’, śaṃsyam: palatal ‘ś’, anusvāra before ‘s’ nasal lightly, brahmavāhase: separate brahma-vāhase; long ā, śumbhanti: ‘śum’ with nasal, ‘bh’ aspirated
Resonant, mantra-focused; emphasize clarity over volume.
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