Rig Veda 7.97.4: Mandala 7, Sukta 97, Mantra 4
Sukta 7.97
- Rishi
- Vasiṣṭha
- Devata
- Bṛhaspati
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
स आ नो योनिं सदतु प्रेष्ठो बृहस्पतिर्विश्ववारो यो अस्ति । कामो रायः सुवीर्यस्य तं दात्पर्षन्नो अति सश्चतो अरिष्टान् ॥
sá ā́ no yóniṃ sadatu préṣṭho bṛ́haspátir viśvávāro yó ásti | kā́mo rāyáḥ suvī́ryasya táṃ dā́t párṣan no áti saścáto áriṣṭān ||
In unseren Schoß des Werdens setze sich der Liebste, Bṛhaspati, der alle begehrenswerten Gaben trägt, wie er ist. Er ist das Verlangen nach Reichtum und nach heldischer Kraft; das gebe er und trage uns hinüber über die, die uns bedrängen, unversehrt.
Word by Word
- सः
- he (that one)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- आ
- towards, hitherIndeclinableअव्ययम्Root आ (उपसर्ग/अव्यय)
- नः
- of us / ourPronounषष्ठी (एन्क्लिटिक), बहुवचनम्Role सम्बन्ध (षष्ठी)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- योनिम्
- womb; seat; abodeNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot योनि- (प्रातिपदिक)
- सदतु
- let (him) sit / take his seatVerbलोट् (आज्ञार्थे), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Root √सद् (सीदति)
- प्रेष्ठः
- most dear; most excellentAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ-विशेषणम्Root प्रेष्ठ- (प्रि/प्रिय- से श्रेष्ठतम; विशेषण-प्रातिपदिक)
- बृहस्पतिः
- BṛhaspatiNoun (Deity)पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot बृहस्पति- (प्रातिपदिक)
- विश्ववारः
- all-desirable; bringing every boonAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ-विशेषणम्Root विश्व- + वार- (समास; वार = desirable/choice/boon-bearing)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot यद् (य-प्रातिपदिक; सम्बन्धवाचक सर्वनाम)
- अस्ति
- isVerbलट् (वर्तमाने), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Root √अस्
- कामः
- desire; wishNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot काम- (प्रातिपदिक)
- रायः
- of wealthNounस्त्रीलिङ्गः (वैदिक), षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root राय्/रायि- (प्रातिपदिक; RV में ‘रायः’ = रायेः/रायस्)
- सुवीर्यस्य
- of good heroism / excellent manly powerNounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root सु- + वीर्य- (समास; प्रातिपदिक)
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- दात्
- let (him) giveVerbलोट् (वैदिक रूप; injunctive/imperative value), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Root √दा (ददाति)
- पर्षन्
- let (him) carry across / protectVerbलोट् (आज्ञार्थे), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Root √पॄ/पृ (पारयति/पर्षति; ‘to carry across, save’)
- नः
- usPronounद्वितीया (एन्क्लिटिक), बहुवचनम्Role कर्मRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अति
- over, beyondIndeclinableअव्ययम्Root अति (उपसर्ग/अव्यय)
- सश्चतः
- pursuing; followingParticiple (Adjective)पुंलिङ्गः, द्वितीया, बहुवचनम्Role कर्म (येषां अतिक्रमणम्)Root सश्चत् (वर्तमान कृदन्त; √सच् ‘to follow, accompany, pursue’)
- अरिष्टान्
- unharmed; uninjured (foes/evils)Adjective (used substantively)पुंलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot अरिष्ट- (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धि-निरसन): सः | आ | नः | योनिम् | सदतु | प्रेष्ठः | बृहस्पतिः | विश्ववारः | यः | अस्ति || कामः | रायः | सुवीर्यस्य | तम् | दात् | पर्षन् | नः | अति | सश्चतः | अरिष्टान् || 1) ‘आ नो योनिं’ इति आ + नः (एन्क्लिटिक) + योनिम्
- 2) ‘बृहस्पतिर्-विश्ववारो’ इति विसर्ग/रेफ-सन्धिः: बृहस्पतिः + विश्ववारः
- 3) ‘यो अस्ति’ इति यः + अस्ति (विसर्ग-लोपः/सन्धिः)
- 4) ‘तं दात्पर्षन्नो’ इति तम् + दात् + पर्षन् + नः (नः एन्क्लिटिक संयोगः)
- 5) ‘अति सश्चतो अरिष्टान्’ इति अति + सश्चतः + अरिष्टान् (सामान्य पदसन्धि)
The meaning
Outer meaning
May Bṛhaspati, the beloved and giver of all boons, sit in our yoni (seat/womb). He is the desire for wealth and heroic power; may he grant it and carry us beyond pressing foes, keeping us unharmed.
Inner meaning
Bṛhaspati is asked to take his seat in the inner ‘yoni’—the receptive matrix of growth in the seeker (heart-mind, psychic womb). He is not merely a giver of outer riches but the very aspiration (kāma) for plenitude (rāyaḥ) and luminous heroism (suvīrya). When the Word-power is enthroned within, it grants inner abundance (resources of consciousness) and carries the being beyond constricting forces (saścataḥ: those that crowd/press), preserving integrity (ariṣṭa).
Universal truth
When the highest aspiration becomes seated at the center of our growth, it transforms desire into a divine urge and turns life’s pressures into passages—crossed without inner injury.
Themes
Indwelling of the deity, Spiritual wealth (rayi) and heroic force (vīrya), Overcoming hostile pressures, Protection (ariṣṭa)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa)
- Other hymns
- RV 7.81 (Uṣas), RV 7.88 (Varuṇa), RV 7.97 (Bṛhaspati sequence)
Family tradition
House of Vasiṣṭha: hymns often seek establishment of divine powers ‘within’ (seating, dwelling, homecoming), reflecting an inward yogic orientation.
Significance
Vasiṣṭha’s prayer here is archetypally yogic: enthrone the higher Word in the inner womb so aspiration becomes divine and the being crosses pressures safely.
The deity
- Devata
- Bṛhaspati
- Epithets
- preṣṭha (dearest), viśvavāra (all-boon-bearing), kāma of rāyaḥ and suvīrya
- Related deities
- Indra, Agni, Soma, Sarasvatī
Cosmic role
Priest of the gods, opener of the hidden; giver of right formation (brahman) that brings prosperity and victory.
Inner power
Enthroned inspiration that converts desire into aspiration and organizes energies into heroic effectiveness.
In ritual
Where it is used
Invocation for protection and boon-bestowal in Soma or general śrauta praise; suitable as a protective prayer (ariṣṭa) alongside offerings.
स आ नो॒ योनिं॑ सदतु॒ प्रेष्ठो॒ बृह॒स्पति॑र्वि॒श्ववा॑रो॒ यो अस्ति॑ । कामो॑ रा॒यः सु॒वीर्य॑स्य॒ तं दा॒त्पर्ष॑न्नो॒ अति॑ स॒श्चतो॒ अरि॑ष्टान् ॥
सः । आ । नः॒ । योनि॑म् । स॒द॒तु॒ । प्रेष्ठः॑ । बृह॒स्पतिः॑ । वि॒श्वऽवा॑रः । यः । अस्ति॑ । कामः॑ । रा॒यः । सु॒ऽवीर्य॑स्य । तम् । दा॒त् । पर्ष॑त् । नः॒ । अति॑ । स॒श्चतः॑ । अरि॑ष्टान् ॥
saḥ | ā | naḥ | yonim | sadatu | preṣṭhaḥ | bṛhaspatiḥ | viśva-vāraḥ | yaḥ | asti | kāmaḥ | rāyaḥ | su-vīryasya | tam | dāt | parṣat | naḥ | ati | saścataḥ | ar iṣṭān
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4×11 syllables (approx.)
Supplicatory yet strong; a ‘seating’ rhythm followed by a ‘crossing’ surge.
Creates a feeling of inward settling (sadatu) then forward transcendence (ati parṣat).
- योनिम् (yonim)
- Literal: womb, seat, source. Symbolic: inner matrix of becoming; psychic/heart center where the divine can ‘sit’ and grow
- सदतु (sadatu)
- Literal: may he sit. Symbolic: stable establishment of higher guidance within consciousness
- प्रेष्ठः (preṣṭhaḥ)
- Literal: dearest. Symbolic: the most intimate helping power—felt as inner friend/guide
- विश्ववारः (viśvavāraḥ)
- Literal: having all desirable gifts. Symbolic: plenitude of capacities: clarity, courage, right speech, right action
- कामः (kāmaḥ)
- Literal: desire, yearning. Symbolic: purified aspiration (psychic urge) rather than vital craving
- रायः (rāyaḥ)
- Literal: wealth. Symbolic: spiritual riches—light, peace, wideness, effective power
- सुवीर्यस्य (suvīryasya)
- Literal: of good heroism/strength. Symbolic: luminous courage and victorious energy in the inner battle
- अति पर्षत् (ati parṣat)
- Literal: may he carry across. Symbolic: crossing beyond limitation/attack into a higher poise
- सश्चतः (saścataḥ)
- Literal: pressing, pursuing, crowding. Symbolic: obsessive thoughts, anxieties, hostile formations that compress consciousness
- अरिष्टान् (ariṣṭān)
- Literal: unhurt, unharmed. Symbolic: integrity of the being preserved through trials
Establishing the deity in the ‘yoni’ of the rite (altar/seat) and in the adhvaryu’s and hotṛ’s inner concentration; prayer for rayi and vīrya and protection from hostile influences.
At moments seeking safe passage, victory over adversities, or establishment of priestly power in the rite.
Invite the deity to ‘sit’ (āsana/seat imagery) and grant rāyas/suvīrya; recite before or during offering sequences.
Meditation for resilience: place attention in the heart as yoni; invite the ‘right word’ to settle; then face daily pressures with a sense of being carried across.
yoni: ‘womb/source’—in Vedic also ‘seat’ of a deity; psychologically the settled base of consciousness. kāma: from √kam ‘to desire, love, seek’—can signify aspiration when directed to the divine. rayi: ‘wealth’ as fullness; linked to √rā ‘to give’/‘to bestow’ in Vedic semantic field. parṣat: from √pṛ/√pṝ ‘to bring over, ferry’—crossing beyond hostile forces; a standard inner-journey verb.
Inner seat of consciousness (yoni as locus of manifestation), Aspiration (kāma) transmuted toward rayi and vīrya, Protection as alignment with ṛta
Pressures and foes are forces of disorder; Bṛhaspati establishes ṛta by right formation within.
True aspiration (kāma purified) aligns desire with satya, yielding safe passage.
The ‘yoni’ as creative matrix: divine power seated in the womb generates new being.
Proto-yogic psychology; later Upaniṣadic interiorization of sacrifice (antar-yajña).
Yoni = inner heart-matrix; crossing = transition from constriction to wideness; pressing foes = compressive vital-mental formations.
- What is the primary Vedic 'mythologem' present in this verse?
- The enthronement of the Word-lord in the ‘yoni’ (seat/womb) and the subsequent ‘crossing beyond’ pursuers. Mythically the god takes his place at the sacrifice and grants boons; psychologically the higher speech/illumined intelligence establishes itself in the inner foundation and ferries the seeker beyond hostile habits and obscurities.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sad ‘sit’ (PIE *sed-), √dā ‘give’ (PIE *deh₃-), and √sac ‘follow’ (often compared with IE *sekʷ- ‘follow’ in broader discussions) show archaic inherited verbal systems. The optative/precative mood encodes a wish-for-realization typical of early IE hymn-prayer.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers an inner seat (yoni) and invitation; the devatā reciprocates by becoming the very aspiration (kāma) for rayi and suvīrya, granting them and providing safe passage beyond adversarial forces.
Seat the higher Word in the heart-womb; let aspiration become the ruling desire.
anāhata (inner seat/womb) and viśuddha (purified speech)
Slow coherent breathing 5–5 (inhale/exhale) while repeating ‘sa ā no yoniṃ sadatu’.
Settled heart-peace with awakened will.
1) Feel a luminous ‘seat’ in the chest. 2) Invite Bṛhaspati to sit there. 3) Offer a single sincere aspiration (kāma purified). 4) When pressures arise, repeat ‘ati parṣat… ariṣṭān’ to hold an unhurt wideness.
Tri-svara chanting; lift on ‘bṛhaspatiḥ’ and ‘kāmo’; keep ‘sa ā no’ light and flowing.
Break clearly at pāda ends; stress the petition verbs ‘sadatu’, ‘dāt’, ‘parṣat’.
: nasal ‘ṃ’ at end, not a full ‘m’, : keep ‘śv’ cluster clean, : long ‘ī’ held, : articulate retroflex ‘ṣ’ distinctly
Warm, inward, devotional; slightly softer on the first half, firmer on ‘ati parṣat’.
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