Sukta 56
Mandala 3Sukta 568 Mantras

Sukta 56

Sukta 3.56

Rishi

Viśvāmitra Gāthina (family attribution for Maṇḍala 3)

Devata

Dharmic/Ṛta-order of the gods (cosmic law) rather than a single personalized deity

Chandas

Triṣṭubh

This hymn praises the inviolable Ṛta—the firm, first ordinances (vratā) by which the gods uphold the cosmos—so steady that even the worlds and mountains are not made to bend. Through recurring triads (three realms, three powers, three waters), it portrays cosmic order as a patterned, rhythmic governance that descends into the sacrificial session. The sukta’s purpose is to align the sacrificer’s rite and thought with that higher, unbreakable law so the gods may “come” and establish well-being.

Mantras

Mantra 1

न ता मिनन्ति मायिनो न धीरा व्रता देवानां प्रथमा ध्रुवाणि । न रोदसी अद्रुहा वेद्याभिर्न पर्वता निनमे तस्थिवांसः ॥

The wise, though masters of power, do not violate the first and firm laws of the gods. Neither the two worlds, faithful to truth, are bent by their workings, nor the mountains that stand established are made to bow.

Mantra 2

षड्भाराँ एको अचरन्बिभर्त्यृतं वर्षिष्ठमुप गाव आगुः । तिस्रो महीरुपरास्तस्थुरत्या गुहा द्वे निहिते दर्श्येका ॥

One, moving, bears the six burdens and the most abundant Truth; the cows come near to it. Three vast upper realms stand firm; two are hidden in the secret, one is visible.

Mantra 3

त्रिपाजस्यो वृषभो विश्वरूप उत त्र्युधा पुरुध प्रजावान् । त्र्यनीकः पत्यते माहिनावान्त्स रेतोधा वृषभः शश्वतीनाम् ॥

The Bull of triple splendour, all-formed, and triple-wise in many ways, full of births; triple-faced he rules, mighty in greatness. That Bull, the holder of the seed, is lord of the eternities.

Mantra 4

अभीक आसां पदवीरबोध्यादित्यानामह्वे चारु नाम । आपश्चिदस्मा अरमन्त देवीः पृथग्व्रजन्तीः परि षीमवृञ्जन् ॥

Near at hand their path was awakened; at the call of the Ādityas the lovely Name arose. Even the divine Waters consented to him; moving apart in their courses, they encompassed him all around.

Mantra 5

त्री षधस्था सिन्धवस्त्रिः कवीनामुत त्रिमाता विदथेषु सम्राट् । ऋतावरीर्योषणास्तिस्रो अप्यास्त्रिरा दिवो विदथे पत्यमानाः ॥

Three are the Rivers set in the sixfold foundation; threefold is the working of the seers; and the Three-Mother is sovereign in the gatherings. Three are the maidens who increase the Right, three are the waters of the deep: thrice they move from the heaven, governing in the sessions of the sacrifice.

Mantra 6

त्रिरा दिवः सवितर्वार्याणि दिवेदिव आ सुव त्रिर्नो अह्नः । त्रिधातु राय आ सुवा वसूनि भग त्रातर्धिषणे सातये धाः ॥

Thrice from the heaven, O Savitṛ, bring forth the desirable boons; day by day set them in motion—thrice for us through the days. From the triple realm pour out the riches and the good treasures; O Bhaga, protector, establish in our understanding the power to win.

Mantra 7

त्रिरा दिवः सविता सोषवीति राजाना मित्रावरुणा सुपाणी । आपश्चिदस्य रोदसी चिदुर्वी रत्नं भिक्षन्त सवितुः सवाय ॥

Thrice from heaven Savitṛ impels his movement; and Mitra and Varuṇa, the two kings with good hands, support it. Even the Waters and the wide pair of Heaven-and-Earth ask for the treasure, for the impulsion of Savitṛ’s creating drive.

Mantra 8

त्रिरुत्तमा दूणशा रोचनानि त्रयो राजन्त्यसुरस्य वीराः । ऋतावान इषिरा दूळभासस्त्रिरा दिवो विदथे सन्तु देवाः ॥

Thrice are the highest luminous realms, hard to assail; three are the heroes of the Asura who reign there. Possessed of the Right, impetuous and difficult to overcome—may these gods come thrice from heaven into the session of our offering.

Frequently Asked Questions

It is mainly about Ṛta—the firm cosmic order and the gods’ unbreakable ordinances. The hymn says this order cannot be bent, and it asks the divine powers to preside over the sacrifice.

The repeated triads (three realms, three waters/rivers, three ruling powers) present the universe as patterned and governed. The hymn uses this structure to show that Ṛta is an ordered, rhythmic principle that also guides the ritual.

Not strictly. Its focus is the dharmic/Ṛta-order upheld by the gods, though some verses can be read alongside Savitṛ-like ordering and impulsion; the emphasis remains on the governing law rather than a single personalized deity.