ईळते त्वामवस्यवः कण्वासो वृक्तबर्हिषः ।
हविष्मन्तो अरंकृतः ॥ ५ ॥

Eelate tvaam avasyavah kanvaaso vriktabarhishah ।
Havishmanto aramkritah ॥ 5 ॥

Meaning

ईळते (Eelate): Praise, worship, practise devotion. “Eelate” does not refer merely to verbal praise; it refers to true worship. Truly worshipping the Divine is not fulfilled through rituals alone; it takes place by arranging one’s life according to the Divine path. In particular, this word indicates that those who preserve the Soma energy mentioned in the previous mantra and protect the body from diseases and the mind from tendencies are the true worshippers of the Divine.

त्वाम् (Tvaam): You, You alone, the Divine. Here the Divine Himself is presented as the centre of worship. It indicates that a human being should make the higher Divine Truth the goal of life rather than external desires, material objects or temporary pleasures.

अवस्यवः (Avasyavah): Those who desire protection, those who seek preservation. “Avasyavah” refers to those who seek protection. Here, however, it does not mean merely external protection; it indicates spiritual awareness that seeks to protect the body from diseases and the mind from tendencies, harmful desires and decline. The mantra states that those who wish to protect their lives through Divine grace are the true worshippers.

कण्वासः (Kanvaasah): The wise, those who gather knowledge drop by drop. The word “Kanvaa” refers to wise people who gather and develop knowledge little by little. True worship of the Divine should be established not in ignorance but in knowledge. Those who investigate and gather knowledge and transform their life into a sacrifice of knowledge are the true worshippers of the Divine. This is the meaning conveyed by the word.

वृक्तबर्हिषः (Vriktabarhishah): Those who have removed tendencies at their roots, those who have purified the inner being. “Vrikta” conveys the meaning of pulling out or removing; “Barhis” refers to the layers of the inner being. Therefore, “Vriktabarhishah” refers to those who have removed from their roots the tendencies, desires and negative thoughts embedded in the mind and have purified the heart. The temple in which the Divine dwells is the pure heart. Therefore, this word conveys that true worship cannot take place when the inner being is filled with impurities of desire.

हविष्मन्तः (Havishmantah): Those who possess offering, those who are generous, those who share and partake together. “Havis” does not refer only to the substance offered in a sacrifice; it also represents an attitude of renunciation and sharing. “Havishmantah” are those who do not consume everything they possess only for themselves, but give and live by sharing with others. The way of life in which one gives before enjoying protects a person from sinful tendencies. This word teaches that overcoming selfishness and living through sharing is true sacrifice.

अरंकृतः (Aramkritah): Adorned, beautified through noble qualities. “Aramkritah” does not refer to external ornaments; it refers to the state of adorning life through noble qualities. True worship of the Divine should elevate a person in character. Qualities such as compassion, truth, self-control, sharing and humility should blossom in life. To say “I worship the Divine” while developing negative qualities in life is contradictory. Divine worship and impurity of character cannot exist together. Therefore, those who beautify their lives through noble qualities are the true worshippers of the Divine.

Explanation

This Vedic mantra answers the profound questions: What is true worship of the Divine? Who is a true worshipper of the Divine? It does not regard external rituals or verbal praise alone as Divine worship. Instead, it presents a complete spiritual life that purifies the body, mind, knowledge and character of a human being as true worship.

The first word of the mantra is “Eelate.” It does not mean merely praising or singing; it refers to true worship performed through inner devotion and a corresponding way of life. Truly worshipping the Divine does not end with rituals; life itself must be arranged according to the Divine path. In particular, the previous mantra spoke of preserving Soma energy, and here a life that protects the body from diseases and the mind from tendencies is indicated as the foundation of true Divine worship.

At the centre of this worship is “Tvaam,” the Divine Himself. The mantra teaches that a human being should accept the higher Divine Truth as the goal of life rather than temporary objects, pleasures or worldly attachments. This turning towards Divine Truth is the beginning of spiritual life.

The word “Avasyavah” that follows speaks of those who seek protection. Here, however, protection does not refer only to external dangers; it refers to protecting the body from diseases and the mind from tendencies, harmful desires and decline. The meaning is that a person can become a true worshipper only when he wishes, through Divine grace, to protect both body and mind with purity and discipline.

The mantra then explains the necessity of knowledge through the word “Kanvaasah.” “Kanvas” refers to the wise who gather and develop knowledge little by little. True Divine worship should not be based on ignorance; it should be established in knowledge and thought. When a person seeks knowledge, investigates it and transforms his entire life into a sacrifice of knowledge, he truly honours the Divine. Thus, the mantra presents the gathering of knowledge as an essential part of the spiritual journey.

But knowledge alone is not sufficient; the heart must also become pure. This is explained by “Vriktabarhishah.” “Vrikta” means to pull out or remove. Those who remove at the roots the tendencies, desires and negative thoughts that have become deeply rooted in the mind and purify the heart are the true worshippers. The profound spiritual meaning of this word is that the temple in which the Divine dwells is not an external building; it is the pure heart from which the impurities of desire have been removed.

Along with this, the word “Havishmantah” conveys the value of sacrifice and sharing. “Havis” does not refer only to an offering placed in a ritual sacrifice; it also represents the attitude of sharing what one possesses with others. A true worshipper is not immersed only in selfishness; he gives and lives by sharing with others. The way of life in which one gives before enjoying protects a person from sinful tendencies and enables him to overcome selfishness. Therefore, sharing and sacrifice are praised in the mantra as practical expressions of Divine worship.

Finally, the word “Aramkritah” expresses the highest result of worship. It does not refer to external ornamentation; it refers to a life beautified by noble qualities. Compassion, truth, self-control, humility, sharing and purity should blossom in human life. The mantra clearly teaches that saying “I worship the Divine” while cultivating negative qualities in life is contradictory. True Divine worship must adorn life with noble qualities; otherwise it cannot be regarded as complete worship.

Therefore, this Vedic mantra does not confine Divine worship to the limits of external rituals. It presents it as a life filled with protection of body and mind, preservation of Soma energy, gathering of knowledge, destruction of harmful tendencies, charity, sharing and development of noble qualities. It gives profound spiritual guidance that the person who truly worships the Divine is one who protects the body from diseases and the mind from harmful tendencies, grows in knowledge, purifies the heart, lives with sacrifice and sharing, and adorns his life with noble qualities.

Conclusion

This mantra deeply explains that true Divine worship is not merely verbal praise or an external ritual; it is a complete spiritual way of life that purifies the body, mind, knowledge and character. Those who truly worship the Divine should possess the spiritual awareness to protect the body from diseases and the mind from tendencies and harmful desires. The mantra indicates that preserving the Soma energy mentioned in the previous mantra is the foundation of this worship.

At the same time, the true worshipper should be a wise person who gathers knowledge little by little and transforms life into a sacrifice of knowledge. Knowledge alone is not sufficient; the tendencies, desires and negative thoughts rooted in the mind must be removed at their roots, and the heart must be transformed into the pure temple in which the Divine dwells. Furthermore, one must live with an attitude of giving and sharing rather than seeking only personal benefit, because sharing and sacrifice protect a person from sinful tendencies and transform life into a sacrifice.

Finally, this mantra emphasizes that the true fruit of Divine worship must appear as the development of noble qualities. Worship cannot become complete without adorning life with compassion, truth, self-control, humility and sharing. Therefore, this mantra teaches that Divine worship does not end with ritual; it is a purified way of life in which protection of body and mind, preservation of Soma energy, gathering of knowledge, destruction of harmful tendencies, sacrifice, sharing and development of noble qualities are all integrated.