Rig Veda Sukta 40
Mandala 7Sukta 407 Mantras

Sukta 40

Sukta 7.40

Rishi

Vasiṣṭha (traditional attribution for Mandala 7 hymns of this group)

Chandas

Triṣṭubh (probable)

Der Hymnus eröffnet mit der Anrufung der vidathyā śruṣṭi – der empfänglichen, „hörenden“ Kraft der heiligen Versammlung –, damit das stoma des Dichters recht aufgenommen und gekräftigt werde. Savitṛ wird als der Antreiber gepriesen, der Geben und lichtvolle Fülle in Bewegung setzt; sodann weitet sich der Gesang zu einer am ṛta ausgerichteten Bitte an Varuṇa, Mitra, Aryaman, die Wasser und Aditi, die Verehrer über die Bedrängnis hinauszutragen. Er schließt mit einer gemeinsamen Anrufung von Himmel und Erde und der ṛtāvān-Götter, einen unvergleichlichen Licht-Hymnus und fortwährenden Schutz im Wohlergehen zu gewähren.

Recitation with translationRig Veda 7.40

In this hymn

Addressed to

  • SavitriMantra 1Savitṛ (primary; also the ‘vidathya śruṣṭi’ as supporting power of receptivity)

    Savitṛ is the divine impeller (prasavitṛ) who “sets in motion” (suvāti) all right activity, awakening, inspiring, and distributing radiant gifts; he is invoked to propel the hymn itself and the sacrificer’s share in the rátna (treasures).

  • MarutsMantra 3Maruts (primary), with Agni and Sarasvatī as co-impellers
  • VarunaMantra 4Varuṇa (lead), with Mitra, Aryaman, Waters, and Aditi
  • PushanMantra 6Pūṣan
  • VayuMantra 6Vāyu (with protective powers/steeds as supporting agencies)

Mantras

Mantra 1

ओ श्रुष्टिर्विदथ्या समेतु प्रति स्तोमं दधीमहि तुराणाम् । यदद्य देवः सविता सुवाति स्यामास्य रत्निनो विभागे ॥

O, möge die hörende Kraft, die zur heiligen Versammlung gehört, sich sammeln; wir legen den Stoma, den Hymnus, vornhin für die schnell Vorandrängenden. Denn heute setzt Savitṛ, der Gott des Antriebs, das Geben in Bewegung; mögen wir Anteil haben an der Austeilung seiner Lichtschätze.

Mantra 2

मित्रस्तन्नो वरुणो रोदसी च द्युभक्तमिन्द्रो अर्यमा ददातु । दिदेष्टु देव्यदिती रेक्णो वायुश्च यन्नियुवैते भगश्च ॥

Mögen Mitra und Varuṇa und auch die beiden Welten uns jenen Anteil geben, den der lichte Himmel zuteilt; mögen Indra und Aryaman ihn verleihen. Möge die Göttin Aditi uns die wahren Reichtümer weisen, und auch Vāyu und Bhaga – alles, was unserem Voranschreiten und Bewegen angespannt ist.

Mantra 3

सेदुग्रो अस्तु मरुतः स शुष्मी यं मर्त्यं पृषदश्वा अवाथ । उतेमग्निः सरस्वती जुनन्ति न तस्य रायः पर्येतास्ति ॥

Wahrlich, furchtbar wird er, o Maruts; voller Kraft wird der Sterbliche, den ihr, ihr Mächte mit scheckigen Rossen, beschützt. Auch Agni und Sarasvatī treiben ihn voran; denn um seinen Reichtum ist keine Grenze, die man umkreisen könnte.

Mantra 4

अयं हि नेता वरुण ऋतस्य मित्रो राजानो अर्यमापो धुः । सुहवा देव्यदितिरनर्वा ते नो अंहो अति पर्षन्नरिष्टान् ॥

Denn dieser Varuṇa ist der Führer der Ṛta (Wahrheit/Ordnung); Mitra und Aryaman sind Könige, und die Wasser tragen die Last. Möge die wohlangerufene Göttin Aditi, unfehlbar, uns über die Not hinübertragen; mögen jene Mächte uns unversehrt hinüberbringen.

Mantra 5

अस्य देवस्य मीळ्हुषो वया विष्णोरेषस्य प्रभृथे हविर्भिः । विदे हि रुद्रो रुद्रियं महित्वं यासिष्टं वर्तिरश्विनाविरावत् ॥

Für diesen gnädigen Gott — Viṣṇu, den Vorwärtsschreitenden — bringen wir mit Opfergaben die Lebenskräfte hervor. Denn Rudra kennt wahrlich die rudrische Größe. Mögen die Aśvins auf dem besten Pfad der Bewegung kommen, reich an Fülle und rechter Nahrung.

Mantra 6

मात्र पूषन्नाघृण इरस्यो वरूत्री यद्रातिषाचश्च रासन् । मयोभुवो नो अर्वन्तो नि पान्तु वृष्टिं परिज्मा वातो ददातु ॥

O Pūṣan, du Glühender, versage uns hier nicht: mögen die schützenden Mächte und die, die das Geben begleiten, uns gewähren. Mögen die wonnebringenden Rosse uns fest behüten; und möge der allumkreisende Vāyu den Regen spenden – einen Ausguss erquicklichender Kraft.

Mantra 7

नू रोदसी अभिष्टुते वसिष्ठैॠतावानो वरुणो मित्रो अग्निः । यच्छन्तु चन्द्रा उपमं नो अर्कं यूयं पात स्वस्तिभिः सदा नः ॥

Nun, da Himmel und Erde von den Vasiṣṭhas angerufen sind, mögen Varuṇa, der Hüter der Ṛta, Mitra, der Stifter der Eintracht, und Agni gegenwärtig sein. Mögen die leuchtenden Mächte uns den höchsten Ark, den Lichtgesang, gewähren; und ihr, o Götter, behütet uns immer mit Heil und sicherem Geleit.

Inside Sukta 40

How it unfolds

  1. Where it opens

    A call for vidathyā śruṣṭi—the assembly’s listening/receptivity—to gather, so the hymn may be rightly set forth to the swift powers.

  2. Development

    Savitṛ is praised as the divine impeller who activates giving and grants a share in luminous treasures; the focus widens to the ṛta-governance of the Ādityas and the sustaining Waters.

  3. Climax

    The hymn’s protective theology peaks in the appeal to Varuṇa (leader of ṛta) with Mitra, Aryaman, the Waters, and Aditi to carry the worshippers beyond distress, uninjured.

  4. Where it settles

    Heaven and Earth are invoked with Varuṇa–Mitra–Agni; the luminous powers are asked to bestow a supreme hymn of light, and the gods are entreated to guard the people always with svasti (well-being).

The deity: Savitṛ, with vidathyā śruṣṭi and allied ṛta-deities

  • In the VedaVidathyā śruṣṭi is the sacral capacity of attentive hearing within the vidatha (ritual assembly), ensuring the mantra is received, borne, and made effective.
  • Cosmic functionTo initiate and regulate movement in cosmos and rite—stirring beings to action, ordering the day’s rhythms, and enabling the just apportionment of light and wealth under ṛta; the supporting powers uphold cosmic order and ferry worshippers across peril.
  • Inner significanceSavitṛ represents the awakened will and inspired intelligence that impels right effort; śruṣṭi signifies inner receptivity—quiet, accurate listening—without which mantra and insight cannot take root. Together they model the Vedic psychology of realization: receptivity (hearing) + impulsion (right activation) leading to protection and luminous understanding.

The seer

  • VasiṣṭhaVasiṣṭha gotra (Āṅgirasa-related priestly lineage in later tradition); chief seer of the Vasiṣṭha family poets of Mandala 7 · Pre-eminent Brahmarṣi and royal purohita, famed for hymns of ṛta, Varuṇa, and the moral-spiritual order; central figure in the Vasiṣṭha–Viśvāmitra lore and in articulating the theology of truth and right governance

Famous verses

yad adya devaḥ savitā suvāti
Verse 7.40.1Programmatic opening: it uniquely foregrounds vidathyā śruṣṭi (ritual receptivity) and links Savitṛ’s impulsion with participation in the distribution of luminous treasures.Read verse 7.40.1 →
varuṇa ṛtasya netā
Verse 7.40.4Central ṛta-protection verse: names Varuṇa as netā of ṛta and invokes Mitra, Aryaman, Waters, and Aditi for safe crossing beyond distress (aṃhas).Read verse 7.40.4 →
pāta svastibhiḥ sadā naḥ
Verse 7.40.7Concluding synthesis: Heaven and Earth with Varuṇa–Mitra–Agni are asked to grant the ‘supreme arka’ and continuous guarding through svasti.Read verse 7.40.7 →

Attributes of the deity

  • Impeller and inspirer (prasavitṛ)
  • Distributor of rátna/treasures, especially luminous wealth
  • Linked with dawn-activation and right timing
  • Works through ṛta (truth-order) and supports safe passage beyond distress
  • Requires/awakens śruṣṭi: attentive receptivity in the assembly
  • Allied with Ādityas (Varuṇa, Mitra, Aryaman) and Aditi’s boundless protection

Also by this seer

  • Most of Rig Veda Mandala 7 (Vasiṣṭha family hymns)
  • Foundational Varuṇa hymns emphasizing ṛta and ethical self-scrutiny (notably within Mandala 7)
  • Later Vedic-Itihāsa reception as a paradigmatic seer and priestly counselor

The rite, step by step

  • Prepare the ritual space and kindled fire (Agni) with mental quieting to establish śruṣṭi (receptive attention).
  • Invite the vidatha/assembly’s listening-power (vidathyā śruṣṭi) and place the stoma (hymn) “in front” as the leading offering of speech.
  • Invoke Savitṛ as the impeller to set the rite and giving in motion, requesting participation in the distribution of his treasures.
  • Extend the appeal through ṛta: acknowledge Varuṇa as leader of truth, with Mitra and Aryaman, the Waters’ sustaining support, and Aditi’s carrying protection.
  • Conclude with a collective call to Heaven and Earth and the ṛtāvān powers (Varuṇa–Mitra–Agni) for an unsurpassed hymn of light and ongoing svasti (well-being).

Offerings

  • Ghee (ājya) into Agni
  • Soma (where applicable in soma-yajña context)
  • Oblation of speech: stoma/arka (hymn) as the primary offering
  • Water libations or ritual use of waters (āpaḥ) as supportive purity-offering

Frequently Asked Questions

Savitṛ is the primary deity—the divine impeller who sets right action, inspiration, and the giving of luminous treasures in motion. The hymn also invokes ṛta-deities like Varuṇa, Mitra, Aryaman, the Waters, and Aditi for protection.

It refers to the receptive “listening power” belonging to the vidatha (sacred assembly). The hymn asks that this attentive receptivity gather so the prayer is properly received and becomes effective.

Begin with receptivity and clear attention, then invoke Savitṛ to energize right effort and timing. Finally, rely on ṛta—truth and order—for protection, asking the gods to carry you beyond distress and keep you in svasti (well-being).

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