Sukta 75
Sukta 10.75
Āpas (Waters), with special focus on Sindhu; Vivasvat as luminous seat-context
هذه الترتيلة مديحٌ جليلٌ للمياه (Āpas)، مع تعظيمٍ خاصٍّ للسِّندهو، إذ تُشاد به بوصفه أعظم الأنهار وأسرعها وأكثرها ظفراً. وهي تُسمّي وتستدعي شبكةً واسعةً من الأنهار المقدّسة لتشارك في ستوما الشاعر، مُصوِّرةً الأنهار قوى حيّة تحمل القوّة والغذاء والحركة القويمة، مُعلَنةً «في مقعد فيفاسفات»، أي في السياق الشمسيّ المضيء للنظام والحقّ.
Mantras
Mantra 1
प्र सु व आपो महिमानमुत्तमं कारुर्वोचाति सदने विवस्वतः । प्र सप्तसप्त त्रेधा हि चक्रमुः प्र सृत्वरीणामति सिन्धुरोजसा ॥
أتقدّم فأُعلن، يا أيتها المياه (Āpaḥ)، عظمتَكُنَّ العُليا، في مقامِ فيفَسْفَت (Vivasvat). سبعٌ وسبعٌ قد جَرَينَ في نظامٍ ثلاثيّ؛ وسِندهو (Sindhu)، بقوّته، يَفوقُ الجداولَ السريعةَ الجريان—تيّارًا قاهرًا، ذا قدرةٍ واعية.
Mantra 2
प्र तेऽरदद्वरुणो यातवे पथः सिन्धो यद्वाजाँ अभ्यद्रवस्त्वम् । भूम्या अधि प्रवता यासि सानुना यदेषामग्रं जगतामिरज्यसि ॥
يا سِندهو، لقد شقَّ لك فارونا السُّبُلَ للمسير، حين اندفعتَ نحو وفرةِ القوّة. ومن الأرض تمضي على المنحدرات والقمم؛ وحين تتحرّك في مقدّمة هذه العوالم السائرة، تقود تقدّمها.
Mantra 3
दिवि स्वनो यतते भूम्योपर्यनन्तं शुष्ममुदियर्ति भानुना । अभ्रादिव प्र स्तनयन्ति वृष्टयः सिन्धुर्यदेति वृषभो न रोरुवत् ॥
في السماء يمتدّ صوته، وفوق الأرض يعلو؛ وبضيائه يرفع قوّةً لا نهاية لها. وكأنّ من سحابةٍ تهدرُ الأمطار، حين يمضي سِندهو—يخورُ كالثور، والقوّة العظمى تتقدّم.
Mantra 4
अभि त्वा सिन्धो शिशुमिन्न मातरो वाश्रा अर्षन्ति पयसेव धेनवः । राजेव युध्वा नयसि त्वमित्सिचौ यदासामग्रं प्रवतामिनक्षसि ॥
نحوك، يا سِندهو، كما الأمهاتُ إلى طفلٍ، تندفعُ الخوّاراتُ جريانًا—كالأبقارِ بلبنها. وكملكٍ مع محاربيه تقودُ المياهَ المختلطة؛ وحين تبلغُ مقدَّمَ هذه المنحدرات، تتقدّمُ في هبوطها.
Mantra 5
इमं मे गङ्गे यमुने सरस्वति शुतुद्रि स्तोमं सचता परुष्ण्या । असिक्न्या मरुद्वृधे वितस्तयार्जीकीये शृणुह्या सुषोमया ॥
يا غَنْغَا، ويا يَمُونَا، ويا سَرَسْوَتِي، ويا شُتُودْرِي—مع بَرُشْنِي—التحقنَ بهذا النشيد الذي لي. ويا أَسِكْنِي، ويا فِتَسْتَا، ويا أَرْجِكِيْيَا، أَصْغِينَ إليه أيضًا؛ وأنتِ يا سُشُومَايَا. لِيَزْدَدْ فينا نَفَسُ السُّوما وقُوَّتُه، ولْتَحْمِلْ تيّاراتُ الوعي قُرْبانَنا إلى الحَقّ.
Mantra 6
तृष्टामया प्रथमं यातवे सजूः सुसर्त्वा रसया श्वेत्या त्या । त्वं सिन्धो कुभया गोमतीं क्रुमुं मेहत्न्वा सरथं याभिरीयसे ॥
يا سِنْدْهُو، أنتِ أوّلُ من ينطلقُ في صُحبةِ تْرِشْتَامَا ذاتِ الجريانِ الحَسَن، ومع رَسَا، ومع شْفِيتِي المضيئة. ومع كُبْهَا تسيرين؛ ومع غُومَتِي وكْرُمُو ومِهَتْنُو تتحرّكين كأنّكنّ في عَرَبةٍ واحدة: فهكذا لتصِرْ تيّاراتُنا الكثيرةُ حركةً واحدةً منسجمةً نحو ظَفَرِ الروح.
Mantra 7
ऋजीत्येनी रुशती महित्वा परि ज्रयांसि भरते रजांसि । अदब्धा सिन्धुरपसामपस्तमाश्वा न चित्रा वपुषीव दर्शता ॥
مستقيمةُ السَّير، مندَفِعةٌ، لامعةٌ في عظمتها، تحملُ سِنْدْهُو حولَها الفضاءاتِ المترامية. غيرُ مُصابَةٍ ولا مَغلوبة، أشدُّ القوى فِعلاً بين القوى الفاعلة، تبدو في هيئةٍ عجيبة كجيادٍ مُشرِقة: فهكذا لِتَسِرْ فينا القوّةُ النورانيةُ سَيْرًا لا يُقاوَم عبرَ ميادينِ الوعي.
Mantra 8
स्वश्वा सिन्धुः सुरथा सुवासा हिरण्ययी सुकृता वाजिनीवती । ऊर्णावती युवतिः सीलमावत्युताधि वस्ते सुभगा मधुवृधम् ॥
سِندهو غنيةٌ بالجياد، غنيةٌ بقوةِ المركبة، حسنةُ الكسوة؛ ذهبيةٌ، مُحكَمةُ الصنع، وافرةُ الامتلاء بالقوة. عذراءُ فتيةٌ، ذاتُ صوفٍ، راسخةُ السمت؛ تلبسُ على ذاتها بهاءً يزيدُ العسل—فلتُكسَ الروحُ بقوةٍ مضيئةٍ وبحلاوةٍ ناميةٍ على سننِ ṛta.
Mantra 9
सुखं रथं युयुजे सिन्धुरश्विनं तेन वाजं सनिषदस्मिन्नाजौ । महान्ह्यस्य महिमा पनस्यतेऽदब्धस्य स्वयशसो विरप्शिनः ॥
سِندهو قد شدّت مركبةً سهلةَ السير، تجرّها الخيل؛ وبهذه تنال وفرةَ القوة في هذا النزال. عظيمٌ حقًّا عِظَمُها، وهي ممدوحة—لا تُقهَر، ذاتُ مجدٍ من ذاتها، واسعةُ الامتداد في سلطانها؛ فليشدَّ تيّارُنا الباطنُ الحركةَ القويمةَ ولينَلِ الظفرَ على الضيق.
Inside Sukta 75
How it unfolds
- Where it opens
The poet proclaims the supreme greatness of the Waters, announcing their praise in the luminous seat of Vivasvat and immediately elevating Sindhu as surpassing other swift streams by sheer force.
- Development
The hymn expands from general water-praise to a vivid, living geography of sacred rivers, treating each as a divine power invited to join the stoma and to strengthen the sacrificer’s aim.
- Climax
Sindhu’s sovereignty is affirmed—mighty, unconquered, self-glorious—portrayed as a victorious power whose movement brings plenitude and triumph in the contest.
- Where it settles
The hymn settles into a concluding assurance of Sindhu’s praised greatness and right yoking of movement—an auspicious closing wish that the divine current carry the seeker to victory and fullness.
The deity: Āpas — with special focus on Sindhu
- In the VedaThe Waters are invoked as divine mothers and life-bearers, purifying, nourishing, and strength-giving; in this hymn they appear as swift, ordered currents, with Sindhu singled out as overpowering in ojas (force). The praise is voiced “in the home/seat of Vivasvat,” situating the waters within solar luminosity and ṛta-like order.
- Cosmic functionTo circulate life, fertility, and purification across the worlds; to carry offerings and energies onward; to manifest ordered movement (flow) that sustains beings and supports victory and abundance.
- Inner significanceThe waters symbolize the flowing life-force and the stream of consciousness: clarity, purification, and the capacity to carry aspiration and offering toward truth; Sindhu signifies the master-current that surpasses lesser movements and drives decisive progress.
The seer
- Sindhukṣit PraiyamedhaPriyamedha (Praiyamedha) family line; traditionally linked with the wider Angirasa-associated seer families · Composer traditionally credited with the celebrated “Nadīstuti” (River Hymn), renowned for naming many rivers and elevating Sindhu as a cosmic, victorious power
Famous verses
sadane vivasvataḥ
imaṃ me gaṅge yamune sarasvati
सुखं रथं युयुजे सिन्धुरश्विनं तेन वाजं सनिषदस्मिन्नाजौ । महान्ह्यस्य महिमा पनस्यतेऽदब्धस्य स्वयशसो विरप्शिनः ॥Attributes of the deity
- Purifying and healing
- Nourishing and life-sustaining
- Swift-flowing, ordered movement
- Forceful (ojas) and victorious (especially Sindhu)
- Many-named, many-streamed, interconnected powers
- Bearer/carrier of offerings and inspiration
Also by this seer
- Traditional attribution to RV 10.75 (Nadīstuti / Sindhu-sūkta)
- Associated in tradition with Priyamedha-line compositions elsewhere in the Rigveda (family-linked attributions rather than firmly provable verse-by-verse authorship)
The rite, step by step
- Establish the rite with ācamana/ablution and a brief sankalpa for purity and right movement.
- Kindle or honor Agni (if in a fire-rite) and recite an opening āpas-invocation, remembering Vivasvat as the luminous seat of order.
- Recite RV 10.75 sequentially (or selected key verses), with special emphasis on the Sindhu verses and the river-listing verse as a collective invitation.
- Offer water-libations (or sprinkle consecrated water) while mentally dedicating the flow to purification, strength, and unobstructed progress.
- Conclude with a short prayer for safe passage, victory over obstacles, and the carrying of the offering ‘downstream’ to its goal.
Offerings
- Water libations (āpaḥ)
- Ghee into Agni (if a homa is performed)
- Soma offering where applicable (symbolically or ritually, per tradition)
- Flowers or simple oblations at a riverbank (regional practice)
Frequently Asked Questions
It is a hymn praising the divine Waters (Āpas), especially Sindhu, and it also invokes many named rivers to join the poet’s hymn and bring strength, purity, and auspicious flow.
The rivers are treated as living divine powers. Naming them is a way of inviting their presence and blessings, and of honoring the interconnected sacred landscape through which life and offerings flow.
Vivasvat is the solar, luminous context of order and truth. The phrase suggests that the waters are praised not only as physical rivers but as powers working within a higher, radiant order (ṛta-like harmony).
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