Rig Veda 7.75.2: Mandala 7, Sukta 75, Mantra 2
Sukta 7.75
महे नो अद्य सुविताय बोध्युषो महे सौभगाय प्र यन्धि । चित्रं रयिं यशसं धेह्यस्मे देवि मर्तेषु मानुषि श्रवस्युम् ॥
mahé no adyá suvitā́ya bodhy uṣo mahé sáubhagāya prá yandhi | citráṃ rayíṃ yaśásaṃ dhehy asmée devi márteṣu mā́nuṣi śravasyúm ||
আজ আমাদের জন্য সুভিতায়—সদ্গতি, শুভ অগ্রগতি—এর দিকে জাগো, হে উষা; মহৎ সৌভাগ্যের দিকে আমাদের এগিয়ে দাও। হে দেবী, আমাদের মধ্যে চিত্র রয়ি—দীপ্তিময় ধন—যশস্বী—খ্যাতিবাহী—স্থাপন করো; মর্ত্যদের মধ্যে, মানবক্ষেত্রে, আমাদের শ্রবস্যু—উচ্চ শ্রবণ/প্রেরিত খ্যাতির অন্বেষী—করো।
Dawn invocation for right progress and ‘rayi’; applicable to morning offerings and daily awakening discipline
suviti (right progress), saubhaga (felicity), śravas (inspired hearing/renown)
Uṣas awakens beings into their right action; ‘suvitā’ aligns movement with ṛta.
The ‘higher hearing’ (śravas) is truth received as inspiration, not mere opinion.
Daily re-creation: light re-establishes form, direction, and possibility in the human field.
Proto-Vedāntic / integral psychological reading (Aurobindo-Kashyap): gods as powers of consciousness.
dawn
The first opening of awareness that reveals the path, supplies inner resources, and turns life toward inspired truth.
- What is the primary Vedic 'mythologem' present in this verse?
- The Dawn as initiatrix of the journey: she awakens the seeker and ‘leads forward’ toward su-viti and saubhaga, granting rayi and śravas—inner wealth and inspired reception—so the mortal may participate in the luminous order.
- How does the linguistic structure reflect Proto-Indo-European roots?
- bodhi (√budh) reflects PIE *bheudh- (cf. English ‘bid’ in older sense ‘announce/command’ is not cognate; better: German ‘bieten’ not; but Sanskrit/Greek show awareness-root continuity). śravas corresponds to PIE *ḱléwos ‘fame’ (Greek kléos), showing inherited poetic diction.
- What is the relationship between the Rishi and the Devata here?
- A direct petitionary reciprocity: the rishi asks Dawn to awaken and guide, and to ‘place’ luminous wealth within the human condition—implying the seeker’s openness and the goddess’s bestowal of inner capacities.
Invite inner dawn: ‘Awaken in me the right-going; lead me to felicity; establish luminous wealth (clarity, strength, inspiration).’
Ājñā (illumined mind) and Anāhata (felicity/harmony)
Gentle ujjāyī or nāḍī-śodhana for 6–12 rounds before chanting
Waking-to-witness transition; bright, receptive attention
Chant at first light; after each repetition, pause and listen inwardly for ‘śravas’—a quiet directive intuition for the day’s right step.
Not fully determinable from provided text alone; chant in a simple Rigvedic-style melodic contour preserving word accents (udātta prominence on marked syllables in a proper pada text).
Maintain clear pada boundaries: mahe | no | adya | suvitāya | bodhi | uṣo || Emphasize long vowels (ā, ī, ū) and aspirates (bh, dh).
uṣo: pronounce u-ṣo (retroflex ṣ), suvitāya: su-vi-tā-ya (clear v), citraṃ: ci-traṃ with nasal anusvāra, śravasyum: śra-va-syum (palatal ś; cluster -sy-), mānuṣi: mā-nu-ṣi (retroflex ṣ)
Bright, clear, slightly lifted tone as if ‘calling the light’
9
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