Mandala 7
मण्डल 7
The Family Book of Vasishtha
Rigveda Mandala 7 is the great Vasiṣṭha family book, presenting a tightly knit priestly voice that secures the soma rite through inspired speech (brahman), protection, and communal solidarity. It is renowned for its historical memory of the Battle of Ten Kings (Dāśarājña), where Vasiṣṭha’s ritual authority and Indra’s martial power are intertwined with the fortunes of tribes and kings. Across its three anuvāka groupings, the book repeatedly energizes sacrifice by inviting Indra, the Maruts as a single storm-host, and the artisan-gods Ṛbhus, while Savitar is invoked to set right intention and auspicious momentum in motion. Philosophical and cosmological reflections appear alongside practical liturgical aims: winning, guarding, and “making wide” the world through properly voiced praise.
Suktas in Mandala 7
Sukta 1
Sukta 7.1
RV 7.1 opens Vasiṣṭha’s book by “bringing Agni to birth” from the araṇis and enthroning him as gṛhapati (lord of the home) and priestly mediator for sacrifice. The hymn moves from Agni’s manifest kindling and far-seen radiance to petitions for protection against rākṣasas and hostile forces, ending with a request that Agni uplift the poet’s brahman (sacred utterance) and secure well-being in giving and receiving.
Sukta 2
Sukta 7.2
This hymn of Vasiṣṭha kindles Agni as the radiant priest of the sacrifice, asking him to accept the fuel, blaze upward, and expand in harmony with Sūrya’s rays. It weaves the full yajña-setting—Dawn and Night as supportive powers, the sacred seat (barhis), Aditi’s protection, and the arrival of Indra and the gods—so the offering may bring suvitā (good passage), abundance, and divine rejoicing.
Sukta 3
Sukta 7.3
This hymn of Vasiṣṭha invokes Agni as the most worthy messenger (dūta) and priestly power who is firmly established among mortals yet bears the ṛta (Truth-order). Agni is praised in his radiant, solar-thunderous splendor and asked to kindle prosperity, clear intelligence (su-cetas/kratu), and lasting well-being for the singers and their community.
Sukta 4
Sukta 7.4
This Vasiṣṭha hymn kindles Agni as the bright inner and outer fire, asking the sacrificers to bring both offering (havya) and purified intention (mati) to him. Agni is praised as the knower who moves through all births—divine and human—granting immortality, wealth, and heroic power when approached with strength and right understanding. The hymn closes with a prayer for lasting well-being (svasti) and blessings for the singer and all who praise.
Sukta 5
Sukta 7.5
This hymn invokes Agni as Vaiśvānara—the universal fire who moves between Heaven and Earth and grows through the vigilance of the awakened worshippers. It praises him as the lord of peoples and the luminous sign of dawn and day, then petitions him for abundant wealth, famed strength (vāja), and wide protection in harmony with the Rudras and Vasus.
Sukta 6
Sukta 7.6
This hymn praises Agni as the sovereign “asura-power” (lordly spiritual force) who is kindled in the sacred wood and manifests as the people’s inspirer and protector. Agni is celebrated for turning beings from westward darkness to the east of light, subduing inner and outer adversaries, and distributing riches from the cosmic depths to heaven and earth.
Sukta 7
Sukta 7.7
In this short Triṣṭubh hymn, Vasiṣṭha kindles and praises Agni as the powerful divine steed and the knowing messenger who carries the sacrifice to the gods. Agni is established in the human dwelling as viśpati (lord of the clans), sweet-speaking and faithful to Ṛta, and is asked to grant nourishment, impulse, and enduring well-being to the singers and patrons.
Sukta 8
Sukta 7.8
This hymn of Vasiṣṭha kindles Agni as the regal, noble presence who stands at the front of the Dawns and receives ghee-fed offerings with reverent praise. It recalls Agni’s wide, sunlike radiance and his protective aid to Bharata and Pūru in conflict, then closes with a direct prayer for nourishment, impulse, and lasting well-being for the singers and patrons.
Sukta 9
Sukta 7.9
This hymn to Agni (Jātavedas) celebrates the fire-priest awakening at dawn, pictured as the lover rising from the lap of Uṣas, and taking up his mediating work between humans and gods. It asks Agni to set right “the twofold being” (inner and outer life), to establish offerings among the deities, and to grant wealth, strength, and lasting well-being to the righteous.
Sukta 10
Sukta 7.10
This short hymn to Agni portrays the fire as dawn-bright—spreading wide radiance, flashing and awakening inspired thought like the lover of Uṣas. Vasiṣṭha presents Agni as the beautiful, rightly-moving carrier of offerings and the human guide who brings wealth and divine presence through the sacrificial nights.
Sukta 11
Sukta 7.11
This five-verse hymn invokes Agni as the foremost Hotṛ who makes the sacrifice intelligible and effective, without whom even the immortals do not attain their gladness. Agni is asked to arrive together with the Viśve Devāḥ, to perform the offering “in the human way,” to serve as messenger and protector against hostile speech, and finally to establish the rite among the gods in heaven for lasting well-being.
Sukta 12
Sukta 7.12
This short hymn of Vasiṣṭha approaches Agni with “great reverence,” praising him as the youthful flame who shines when kindled in his own dwelling and whose radiance pervades both worlds. Agni is invoked as Jātavedas, the knower of births, to overcome all hardships and to guard the worshippers from distress and moral fault. In a culminating identification, Agni is hailed as embodying the functions of Mitra and Varuṇa, and is asked to grant treasures, successful attainments, and lasting well-being.
Sukta 13
Sukta 7.13
This brief tri-verse hymn of Vasiṣṭha invokes Agni in his Vaiśvānara form as the all-purifying, world-filling fire who destroys hostile powers and clears obstructions. It praises Agni’s birth as a cosmic event that fills both worlds and liberates the gods from oppression. The hymn culminates in a prayer that Agni reveal the “path” for brahman (sacred word/aspiration) and that the divine powers protect the worshippers with lasting well-being.
Sukta 14
Sukta 7.14
This brief Vasiṣṭha hymn is a compact Agni-invocation for the sacrifice: the poets kindle Jātavedas with samidh (fuel), praise, and oblations, asking him to accept the vaṣaṭ-call and bring the gods. It emphasizes the sacrificer’s identity as a reverent giver (dāśat) and closes with a request for lasting svasti (well-being/protection) through Agni’s mediation.
Sukta 15
Sukta 7.15
This hymn of Vasiṣṭha invokes Agni as the nearest, most intimate divine ally—present at the sacrifice and within the household—into whose “mouth” the offering is poured. It asks Agni to shine through nights and dawns, to make the worshippers true fire-kindlers, and to guard them from sin, constriction, and hostile intent by day and by night.
Sukta 16
Sukta 7.16
RV 7.16 is a Vasiṣṭha hymn that invokes Agni as the beloved, most discerning guide of the sacrifice—“the messenger of all”—who carries offerings to the gods and brings order to the rite. It praises Agni as Hotṛ/Vahni, the one fashioned by the gods to illumine the adhvara, and asks him to seat the seers and patrons in auspiciousness, granting treasure, heroic strength (suvīrya), and right leadership among peoples.
Sukta 17
Sukta 7.17
This short Agni hymn invites the fire to be kindled perfectly with good fuel and a well-spread barhis, so the sacrifice becomes spacious and fit for the gods. Agni as Jātavedas is praised as the one who orders the rite, brings the immortals, and increases their powers through right offering, culminating in a prayer for distributed “treasures” (ratna) to the worshippers.
Sukta 18
Sukta 7.18
This Indra hymn, attributed to Vasiṣṭha, celebrates Indra as the ancestral refuge of the Bharatas—giver of cattle, horses, and victory—and remembers his decisive aid in tribal conflicts. It praises Indra’s friendship with inspired seers and recounts how opponents are cast down while those who choose Indra’s alliance gain “bright days,” prosperity, and secure leadership.
Sukta 19
Sukta 7.19
This Triṣṭubh hymn of Vasiṣṭha invokes Indra as the formidable, sharp-horned bull who sets peoples and powers into right movement and leads the sacrificer toward a brighter passage. It links Indra’s ancient gifts and victories to the prosperity of the offering king (Sudās), yoking Indra’s tawny steeds through mantra and oblation to win vāja (plenitude, strength). The hymn closes with a direct plea for sustained protection, stable stations, and well-being through Indra’s help, “impelled by brahman” (the truth-word).
Sukta 20
Sukta 7.20
This Indra-hymn of Vasiṣṭha praises the fierce, youthful god who prepares the waters and accomplishes humanly beneficial works, saving devotees even from great fault and confusion. It teaches that reverent service and sacrifice to Indra stabilizes the person and mind, leading to abiding prosperity rooted in ṛta (cosmic order). The hymn ends as a prayer for Indra-centered inspiration (iṣ) and enduring well-being for the poet and the generous patrons who energize the rite.
Sukta 21
Sukta 7.21
This hymn of Vasiṣṭha invokes Indra at the soma-pressing, urging him to “wake” to the sacrifice and to the poet’s praise in the exhilaration of soma. It celebrates Indra’s vastness and irresistible prowess—especially his slaying of Vṛtra—and turns that cosmic victory into a practical prayer for strength, prosperity, and continual protection for the worshippers.
Sukta 22
Sukta 7.22
This hymn is Vasiṣṭha’s Soma-invitation to Indra: the pressed Soma is urged to be drunk so Indra’s power and expansive joy may awaken for victory and protection. The poet praises Indra’s swift, lordly mastery, affirms continual remembrance of his name, and seeks the same benevolent friendship Indra granted to seers of old and of the present. It closes with a protective wish for enduring well-being (svasti), extending the appeal to allied divine powers that safeguard the worshipper.
Sukta 23
Sukta 7.23
In this six-verse Triṣṭubh hymn, Vasiṣṭha (speaking also for the Vasiṣṭha clan) raises victorious battle-prayers to Indra, asking him to hear, come swiftly, and grant strength, fame, and protection. The hymn links right-inspired praise with ṛta (cosmic truth/order), portraying Indra as the expansive power who distributes vāja (winning force, plenitude) to those who approach with dhī (illumined thought). It closes with a compact benediction: may Indra establish hero-rich and cattle-rich prosperity, and may the divine guardians keep the worshippers in lasting well-being.
Sukta 24
Sukta 7.24
This short Indra-hymn invites the many-invoked Lord to the prepared seat in the rite, asking him to come with his powers, delight in the brahman (sacred utterance), and strengthen the worshippers with victorious force. The poet petitions for protection, widening of space (removal of pressures/obstacles), riches, and the energizing impulse that sustains generous patrons and heroic offspring. It closes with a prayer for lasting well-being (svasti) under Indra and his allied divine helpers.
Sukta 25
Sukta 7.25
This six-verse Triṣṭubh hymn of Vasiṣṭha invokes Indra as the fierce, battle-leading protector whose lightning power steadies the host and secures victory. The poet asks Indra to keep focused, to grant enduring shelter and protection day after day, and to fill the worshippers with abundance, strength, and well-being.
Sukta 26
Sukta 7.26
This brief Vasiṣṭha hymn urges Indra to respond only when Soma is properly pressed and the praise-word (brahman/uktha) is rightly formed, affirming that ritual correctness and inspired speech together “gladden” the god. It recalls Indra’s ever-renewed power to break hostile “fronts” and remove obstructions, and it ends by asking for thousandfold strength, victory-wealth, and lasting well-being for the worshippers.
Sukta 27
Sukta 7.27
This brief Indra-hymn of Vasiṣṭha invokes Indra as the foundational power whom seekers call when they yoke their thoughts toward the farther goal. It praises Indra’s kingship over the diverse world and asks him to drive wealth and protection toward the worshipper—symbolized as cows, horses, and chariots—granting wide space (varivas) and lasting well-being (svasti).
Sukta 28
Sukta 7.28
This short Indra-hymn is a focused invitation for the god to turn his powers toward the poet’s sacrifice and to hear their particular call amid the many who invoke him. It praises Indra as the one who gathers and leads the striving people, awakens even the inert into motion, and grants “great riches” to those who fashion and chant brahman (the inspired, formative word). The hymn closes with a request for enduring protection and well-being (svasti).
Sukta 29
Sukta 7.29
This short Vasiṣṭha hymn invites Indra to the Soma-pressing, urging him to come swiftly, drink the well-pressed Soma, and grant generous gifts (maghāni). It blends confident praise with a candid question about what offering can truly satisfy Indra, then resolves in a vow to speak the true word of Indra and a prayer for lasting well-being and protection.
Sukta 30
Sukta 7.30
This short Indra-hymn of the Vasiṣṭha tradition summons the “mighty one” to come with power, enlarge the worshiper’s wealth, and establish victorious sovereignty in conflict. It links Indra’s martial radiance—raising the banner of light in battles—with Agni’s inward priesthood that calls the gods for well-being. The hymn closes by praising Indra as the giver of great riches and as the sure helper of the singer who “forms the brahman,” ending with a prayer for constant protection and auspiciousness.
Sukta 31
Sukta 7.31
RV 7.31 is a Vasiṣṭha hymn to Indra that urges the mighty “Bull” to hear the clan’s pressing need and to protect them from hostile speech, blame, and coercion. It praises Indra as wide-pervading and steadfast in his vratas (laws of action), affirming that true seers craft effective brahman (mantric power) aligned with his order. The hymn functions as both invocation and shield: calling Indra to aid, and anchoring the worshipper’s kratu (will/discernment) in him.
Sukta 32
Sukta 7.32
This Triṣṭubh hymn of Vasiṣṭha calls Indra to draw near to the soma-pressing and to listen closely to the poet’s invocation, affirming that no mortal can rival the god who is “rich in help.” It weaves praise of Indra’s might and generosity with a strong thread of śraddhā (trust/faith) as the force that carries the worshipper toward victory and plenitude. The hymn concludes as a protective prayer: with Indra as companion, may hidden dangers not overtake us, and may we cross beyond obstructing “waters” and enduring descents.
Sukta 33
Sukta 7.33
RV 7.33 is a self-referential Vasiṣṭha hymn that calls the Vasiṣṭha seer-band to gather close around the barhis (sacred grass) and protect the rite and the singer. It praises the collective priestly power—illumining like Sūrya, vast like the Ocean, and impelling like Vāta—so that the stoma (hymn) reaches its intended community and efficacy. The closing evokes the soma-pressing complex (grāvan, uktha, sāman), presenting Vasiṣṭha as the ‘path-breaker’ who leads the ritual current forward.
Sukta 34
Sukta 7.34
RV 7.34 is a Vasiṣṭha hymn that invokes Manīṣā—bright inspired intelligence—as a goddess-power that carries the sacrifice forward like a well-built chariot. The verses move from the consecration of thought and speech into protective radiance that repels hostility and bodily affliction, and end with a broad benediction calling many divine and natural powers to grant peace, shelter, and lasting well-being.
Sukta 35
Sukta 7.35
This hymn is a broad śānti (peace) and svasti (well-being) benediction that invokes many divine pairs—especially Indra joined with other powers—to secure protection, right movement, and victory for the worshippers. It expands from ritual allies (Indra–Agni, Indra–Varuṇa, Indra–Soma, Indra–Pūṣan) to cosmic supports such as Sūrya, the quarters, mountains, rivers, and waters, asking that all directions of life become auspicious. The closing prayer gathers “all sacrifice-worthy immortals” to grant wide-going felicity and continual safeguarding.
Sukta 36
Sukta 7.36
This hymn opens the Vasiṣṭha cycle by setting the rite within ṛta (cosmic order): inspired speech arises from the seat of Truth, Sūrya releases the “cows” of light, and Agni is kindled at the altar’s center. It praises Agni as the mediating flame who establishes clarity, vitality, and right relationship between gods and humans, while briefly widening the invocation to allied powers (notably Rudra, the Maruts, and Viṣṇu) for protection and increase. The overall purpose is to sanctify the sacrifice—speech, light, and fire working together—so that wellbeing, offspring, and expansive life-force are secured.
Sukta 37
Sukta 7.37
This hymn (attributed to Vasiṣṭha) opens by inviting the Ṛbhus—also hailed as Vājas and Ṛbhukṣaṇas—to the Soma pressings on their flawless chariot, asking them to take delight in the threefold draughts and to bestow expansive powers. The prayer then ranges across allied divine agencies (notably Indra in one verse and Savitar in the closing), seeking victorious impetus, protection, and the coming of wealth and “aids” (rādhāṃsi) from the heights. Overall, it is a liturgical summons to the Soma rite that blends praise with requests for skill, abundance, and enduring well-being (svasti).
Sukta 38
Sukta 7.38
This hymn invokes Savitar as the divine Impeller who raises and sets in motion the “golden thought,” awakening right intention, movement, and auspicious beginnings. Bhaga is remembered as the distributor of portions, asked to apportion wealth and well-being, while allied powers of Heaven and Earth are invited for protection and increase. The sukta culminates in a soma-like gladness: the truth-knowing immortal powers are urged to drink the honeyed essence and proceed on the devayāna (godward) paths.
Sukta 39
Sukta 7.39
This short Vasiṣṭha hymn praises Agni as the upward-rising flame and as Hotṛ, the priest who carries the offering on the path of ṛta (truth-order) to the gods. It depicts the gods gathering at the common ritual seat and asks Agni to perform the desired rite, culminating in a benediction for inspired hymn-power (arka) and lasting well-being (svasti).
Sukta 40
Sukta 7.40
This hymn opens by invoking vidathyā śruṣṭi—the receptive “listening” power of the sacred assembly—so that the poet’s stoma may be rightly received and empowered. Savitṛ is praised as the impeller who sets giving and luminous bounty in motion, while the hymn broadens into an ṛta-centered appeal to Varuṇa, Mitra, Aryaman, the Waters, and Aditi to carry the worshippers beyond distress. It concludes with a collective invocation of Heaven and Earth and the ṛtāvān gods to grant an unsurpassed hymn of light and continuous protection through well-being.
Sukta 41
Sukta 7.41
This hymn is a dawn-time litany that repeatedly invokes a circle of deities—Agni, Indra, Mitra-Varuṇa, the Aśvins, Bhaga, Pūṣan, Brahmaṇaspati, Soma, and Rudra—so the day may begin in right order and auspicious power. It asks for bhaga (share of felicity), protection, and “svasti” (well-being) through all phases of the day. The close turns to Uṣas (the Dawns), praying for ever-renewed, prosperous dawns that “milk” ghee-like delight and sustain the sacrificer’s life-force.
Sukta 42
Sukta 7.42
This six-verse hymn of Vasiṣṭha propels the Soma-sacrifice forward by invoking the Angiras-like ritual powers, the flowing “cows” of Soma, and the pressing-stones, so that the work (peśaḥ) of the adhvara is successfully set in motion. Agni is praised as the welcomed divine Guest (atithi) who, when rightly recognized and installed in the home/ritual space, grants desirable riches and safe progress. The hymn closes with a compact phala-śruti-like prayer for widened vitality (iṣ), wealth (rayi), strength (vāja), and enduring protection through svasti.
Sukta 43
Sukta 7.43
This five-verse hymn of the Vasiṣṭhas opens by praising Dyāvā-Pṛthivī (Heaven-and-Earth) as the vast foundation strengthened by reverent speech in the yajña. It then shifts to the practical liturgy of inviting the Gods to the barhis, asking Agni to consecrate the rite and protect the sacrificer’s “divine becoming” from hostility. The close is a collective prayer for lasting welfare (svasti), steadiness, and uninjured participation in shared prosperity.
Sukta 44
Sukta 7.44
This brief Vasiṣṭha hymn opens with a wide, deliberate roll-call of assisting divine powers, headed by Dadhikrāvan, to establish protection, clarity, and right movement in life and rite. It links awakening at dawn and the kindling of Agni with the removal of duritā (harmful crossings) and the gaining of a safe, ṛta-aligned path. The hymn’s purpose is practical and spiritual: to secure auspicious passage, right order, and attentive divine hearing for the sacrificer.
Sukta 45
Sukta 7.45
In this brief Triṣṭubh hymn, Vasiṣṭha invokes Savitṛ as the divine Impeller who travels through the midspace with his steeds, bearing gifts and right direction for human life. Savitṛ is asked to “settle” the worshippers in a fitting dwelling, to set their works in motion, to expand luminous intelligence, and to grant sustaining nourishment and wide vitality. The hymn ends as a spoken offering of praise, seeking enduring well-being and protection.
Sukta 46
Sukta 7.46
This brief Triṣṭubh hymn of Vasiṣṭha addresses Rudra as the mighty archer whose swift, sharp power can both wound and heal. The poet pleads that Rudra’s lightning-like force and wrath be turned away, while invoking his “thousand medicines” for protection of family, offspring, and continued life. The sukta’s purpose is appeasement (śamana) and well-being (svasti) through reverent praise and a direct request for mercy.
Sukta 47
Sukta 7.47
This brief Triṣṭubh hymn of Vasiṣṭha praises the Āpaḥ (Waters/Rivers) as divine purifiers whose first, honeyed wave becomes fit for Indra and for human offering. It asks the waters to move in harmony with the gods’ path and Indra’s ordinances, and to grant wide space (varivas) and lasting well-being (svasti) to the worshippers.
Sukta 48
Sukta 7.48
This brief Triṣṭubh hymn of Vasiṣṭha invokes the Ṛbhus—R̥bhukṣaṇa and Vāja as the powers of skilled perfection—to rejoice in the pressed Soma and to “set in motion” effective works that bring strength and victory. It links their wide-working craft with Indra’s heroic force, asking that ancient, true ordinances prevail and that the enemy’s deceit be nullified. The hymn closes with a universal appeal to the All-Gods, especially the Vasus, for spacious freedom (varivas), nourishment, and constant protection through well-being (svasti).
Sukta 49
Sukta 7.49
This brief Triṣṭubh hymn of Vasiṣṭha praises the divine Waters (Āpaḥ) as ancient, self-purifying powers moving through the world, and asks them for immediate protection and well-being. It links the Waters with Indra’s energizing force and with Varuṇa’s moral oversight of truth and falsehood, presenting waters as both physical purifiers and guardians of ṛta. The hymn culminates by locating Varuṇa, Soma, all the gods, and Vaiśvānara Agni within the Waters, making them the sustaining matrix of cosmic and ritual life.
Sukta 50
Sukta 7.50
This short apotropaic hymn invokes Mitra–Varuṇa as vigilant protectors to ward off hidden, creeping harm—named as ajakāva and tsaru—along with poison arising from trees, rivers, and herbs. The prayer moves from personal safeguarding to a broader purification, culminating in a blessing of the Waters and rivers to become wholly benign and non-injuring for the worshipper’s path.
Sukta 51
Sukta 7.51
This brief Triṣṭubh hymn of Vasiṣṭha invokes the Ādityas with Aditi for ever-fresh protection, blamelessness (anāgas), and the stable establishment of the sacrifice within ṛta. It asks the chief Ādityas—Mitra, Aryaman, and Varuṇa—to guard the worshippers and to drink Soma for their strengthening aid, then widens into a universal appeal to all gods for lasting svasti (well-being).
Sukta 52
Sukta 7.52
This short hymn of Vasiṣṭha prays to the Ādityas—especially Mitra and Varuṇa—for stability, protection of family lines, and freedom from inherited or externally-caused guilt. It asks that the worshippers become “foundation-like” as Dyāvā-Pṛthivī (Heaven and Earth), and culminates in a vision of the Angirases attaining Savitṛ’s treasure, with all the gods consenting to bless the sacrificer.
Sukta 53
Sukta 7.53
This brief hymn of Vasiṣṭha invokes Dyāvā-Pṛthivī—Heaven and Earth—together as the vast divine Parents who uphold Ṛta (cosmic order). It asks them to take the foremost place in the sacrifice, to come with the “divine peoples” (supporting powers), and to bestow abundant treasures and lasting well-being upon the worshippers.
Sukta 54
Sukta 7.54
This brief hymn of Vasiṣṭha invokes Vāstoṣpati, the presiding power of the dwelling, to recognize the household and make entry into the home auspicious and free from affliction. It asks for peace for humans and animals alike, increase of life and prosperity, and lasting protection through well-being in daily living and right “yoking” (orderly alignment of life, work, and worship).
Sukta 55
Sukta 7.55
RV 7.55 is a domestic peace-hymn to Vāstoṣpati, the guardian lord of the dwelling, invoked to enter the home in all its “forms” and remove affliction. It extends from protection and well-being to a wide pacification—of household members, kin, and the surrounding community—ending in a charm-like quieting that lulls the household sphere into restful calm.
Sukta 56
Sukta 7.56
This hymn of Vasiṣṭha praises the Maruts—Rudra’s youthful storm-host—marveling at their unified onset, shining ornaments, and weapon-bearing power that brings rain and clears the sky. It seeks their protection and well-being, asking that their fierce energy turn auspicious for the worshipper and community. The closing verse broadens the blessing, invoking other cosmic powers (Indra, Varuṇa, Mitra, Agni, Waters, Plants, Forest-lords) to accept the offering and grant peace in the Maruts’ shelter.
Sukta 57
Sukta 7.57
This hymn praises the Maruts as honey-named, force-filled storm-gods who surge in the sacrifice and can shake heaven and earth while releasing hidden sources of abundance. It blends exuberant invocation with a careful plea for forgiveness of human fault, asking that their lightning and wrath be kept away and that their steadfast goodwill protect the worshippers. The sukta culminates in a call for the Maruts to come from every side to strengthen the community’s leaders and guard all with lasting well-being.
Sukta 58
Sukta 7.58
This short Triṣṭubh hymn praises the Maruts as a single, united storm-host whose might “pushes” heaven and earth and reaches the celestial realm beyond decay. Vasiṣṭha asks them to foster poetic inspiration, wealth, and victorious power that breaks obstruction, and finally to drive hatred far away and protect the worshippers with abiding well-being.
Sukta 59
Sukta 7.59
This hymn of Vasiṣṭha invokes the Viśve Devāḥ—especially Agni, Varuṇa, Mitra, Aryaman, and the Maruts—for step-by-step protection, safe guidance, and a settled “shelter of peace” around the worshipper. It crescendos into the famed Tryambaka prayer (Mahāmṛtyuñjaya), seeking release from the bond of death while remaining anchored in amṛtatva (deathless fullness).
Sukta 60
Sukta 7.60
This hymn of Vasiṣṭha invokes Sūrya as he rises to proclaim satya (truth) and calls on the Ādityas—especially Mitra–Varuṇa, Aryaman, and Aditi—to guide the worshippers on the divine path. It presents the Ādityas as vigilant guardians of cosmic order who lead even the unawakened mind, provide a “ford” through peril, and carry the devotee beyond difficulties into svasti (well-being). The sukta’s purpose is protection, right-direction (devatrā), and safe passage through moral and existential “durgas” by aligning speech and conduct with ṛta/satya.
Sukta 61
Sukta 7.61
This hymn of Vasiṣṭha praises Mitra and Varuṇa as guardians of ṛta (cosmic order) whose all-seeing “eye,” Sūrya, rises to survey the worlds and discern human impulses. It extols their vast power that upholds Heaven and Earth, contrasts the ordered passage of time with the peril faced by the non-sacrificer, and ends with a prayer to be carried safely beyond all difficult crossings and protected with lasting well-being.
Sukta 62
Sukta 7.62
This six-verse hymn of Vasiṣṭha praises Sūrya’s daily rising as the visible sign of ṛta (cosmic order), who surveys all human “births” and activities with impartial light. It then widens into an Āditya-oriented prayer to Aditi, Heaven-and-Earth, and the moral governors Mitra–Varuṇa–Aryaman for protection from offense, spacious freedom (varivas), and safe, auspicious paths for self and offspring.
Sukta 63
Sukta 7.63
This six-verse Triṣṭubh hymn of Vasiṣṭha celebrates Sūrya/Savitṛ rising as the universal, all-seeing light that reveals and dispels hidden darkness, enabling human activity and right order. The Sun is praised as the “eye” of Mitra–Varuṇa, linking solar vision to Āditya sovereignty, truth, and moral clarity. The hymn culminates in a prayer to Mitra, Varuṇa, and Aryaman for wide space, safe paths, and lasting well-being.
Sukta 64
Sukta 7.64
This five-verse Triṣṭubh hymn of Vasiṣṭha invokes Mitra–Varuṇa together with Aryaman as Ādityas who uphold ṛta (cosmic and moral order) across heaven, midspace, and earth. It asks these sovereign powers to accept the offering, lead the worshipper by the “most accomplishing paths,” repel hostility, and continually grant svasti (well-being) while strengthening inspired thought (dhī) toward its desired goal.
Sukta 65
Sukta 7.65
This brief Triṣṭubh hymn invokes Mitra–Varuṇa at sunrise, praising their purified resolve and sovereign guardianship that moves through all the world’s paths. It asks the twin lords of ṛta to function as a “bridge” against falsehood and as safe passage across distress, culminating in a prayer for enduring well-being and protection.
Sukta 66
Sukta 7.66
This hymn of Vasiṣṭha praises Mitra–Varuṇa as the twin Ādityas who uphold ṛta (cosmic order) through truth, law, and vigilant governance. It petitions them to accept the offerings, strengthen right-mindedness, and bring protection, stability, and harmonious social order to the worshippers. The sukta moves from reverent laudation to vivid images of ṛta-sustaining powers, culminating in an explicit invitation to come and drink Soma.
Sukta 67
Sukta 7.67
In this Triṣṭubh hymn, Vasiṣṭha calls the Aśvins to arrive swiftly on their chariot and accept the offering, addressing them with the intimacy of a son speaking to his parents. The poet asks for protection of the inner faculties, fertile and unharmed creative power, prosperity in children and lineage, and a god-guided path marked by well-being (svasti). The sukta concludes with a direct plea for treasures, the ripening of seers, and continual safeguarding by the Aśvins’ beneficent presence.
Sukta 68
Sukta 7.68
This hymn is an invitation to the Aśvinau—the radiant twin healers—to arrive swiftly on their own steeds, accept the poet’s mantras, and take their place at the sacrifice. It recalls their wondrous, life-protecting gifts (notably their aid to Atri) and ends by seeking steady well-being, nourishment, and protection at dawn for the singer and community.
Sukta 69
Sukta 7.69
This hymn is Vasiṣṭha’s dawn-invocation to the Aśvinau, calling their golden chariot—said to yoke Heaven and Earth—to arrive swiftly by the straightest path. It praises their radiant, ghee-bright course and asks them to enter the sacrifice bringing peace, well-being, treasures, and the strengthening of seers and patrons.
Sukta 70
Sukta 7.70
In this short hymn Vasiṣṭha invokes the Aśvinau to “come to us,” take their earthly seat, and bring swift, healing, treasure-bearing aid. The twins are praised as intimate powers moving through waters and plants, bestowing remedies, prosperity, and right guidance, while the poet offers a well-woven prayer for lasting svasti (well-being).
Sukta 71
Sukta 7.71
This short hymn to the Aśvinau is set against the vivid threshold where Night yields to Dawn, and it calls the divine Twins to arrive swiftly in their radiant chariot. Vasiṣṭha invokes them as protectors who drive away harm “by day and by night,” and as bringers of vitality, wealth, and well-being. The sukta culminates in offering a carefully woven praise-song and asking for continual safeguarding through svasti (auspiciousness).
Sukta 72
Sukta 7.72
This short hymn of Vasiṣṭha invokes the Aśvinau (Nāsatyā) to arrive swiftly in their radiant chariot, surrounded by their yoked powers, bringing beauty, protection, and prosperity. It links their coming with the awakening of praise and with Uṣas (Dawn), and culminates in a universal call for the Twins to guard the worshipper from every direction with svasti (well-being).
Sukta 73
Sukta 7.73
This short Triṣṭubh hymn calls the Aśvinau (Nāsatyā) to arrive swiftly from every direction as rescuers who carry the worshipper beyond “darkness” into a farther, safer shore. Vasiṣṭha presents a well-fashioned praise as the sacrifice is driven along its proper paths, asking the twin healers to bring fivefold, all-round prosperity and constant protection.
Sukta 74
Sukta 7.74
This brief hymn calls the Aśvinau at the moment of dawn, when the “dawn-lights” rise and seekers of the shining heaven invoke their swift help. It emphasizes the Twins’ mobile, people-to-people beneficence—arriving on fast horses to the house of the generous worshipper—and frames them as protectors who strengthen human vitality and settle communities into well-being.
Sukta 75
Sukta 7.75
In this Dawn-hymn, Vasiṣṭha praises Uṣas as heaven-born and ṛta-guided, whose appearing unveils greatness, sets the world’s paths in motion, and drives away hostile darkness. The poet celebrates her as Sūrya’s radiant bride and a bestower of wealth and vitality, then turns to a closing prayer for cattle, horses, heroic sons, and unbroken well-being for the sacrificer and the ritual seat.
Sukta 76
Sukta 7.76
This hymn of Vasiṣṭha praises Uṣas (Dawn) as the revealer of the world, the “Eye” born by divine intention, who lifts up the immortal, universal light. Savitṛ and Viśvānara stand in support as cosmic illuminators, framing dawn not only as a daily event but as the manifestation of Ṛta (truth-order) and awakened vision. The poets recall the ancient seers and Fathers who discovered the hidden light and “brought Dawn to birth” through true mantras, and they end by asking for wealth, good fame, and lasting protection.
Sukta 77
Sukta 7.77
This brief Uṣas-hymn of Vasiṣṭha praises Dawn as the radiant young bringer of motion, life, and renewed order, who opens a wide, safe path for human activity. Dawn’s arising is inseparable from Agni’s kindling: as light spreads, darkness is driven off and the sacrificer is led toward wealth (rayi), protection, and well-being.
Sukta 78
Sukta 7.78
This short Uṣas hymn celebrates the first visible signs of Dawn as her radiant forms spread and the world turns again toward light. It praises the Dawns for bringing forth Sūrya, rekindling Agni and yajña, and driving away the unwelcome darkness. The poet prays that the shining Dawns grant desirable boons, untie confusions, and protect the singers with lasting well-being.
Sukta 79
Sukta 7.79
This short Dawn-hymn praises Uṣas as she spreads the pathways of life, awakens the five human tribes, and sets the world into right motion with her clear rays. The poet links her rising with Sūrya’s widening of the two worlds, and asks Dawn to impel inner divinity, truthful inspiration, and well-being for successful action and gain.
Sukta 80
Sukta 7.80
This brief Vasiṣṭha hymn greets Uṣas (Dawn) as the first awakener of the seers and the revealer of all worlds, turning the two realms and making existence visible. Dawn is praised for renewing life, hiding darkness with light, and leading perception toward Sūrya, Agni, and the yajña. The closing prayer asks that the Dawns rise daily with auspiciousness—bringing strength, illumination, and heroic vitality—and protect the worshippers with lasting well-being.
Sukta 81
Sukta 7.81
This short Uṣas-hymn of Vasiṣṭha celebrates Dawn’s immediate epiphany: she comes “before our eyes,” spreads the waters and the field of vision, and converts night’s obscurity into luminous order. The poet asks that her gracious rising grant clear perception of the radiant world, a share in her “treasures” (prosperity, strength, fame), and the removal of crookedness, failure, and inner impediments.
Sukta 82
Sukta 7.82
This hymn of Vasiṣṭha invokes the paired sovereignty of Indra–Varuṇa to secure “mahi śarma” (vast protection) for the sacrifice, the people, and the community, and to ensure victory over persistent adversaries. It alternates between martial strength (Indra) and moral-cosmic order (Varuṇa), presenting their cooperation as the basis for stability, increase, and right governance. The closing broadens to the Āditya circle (Mitra, Aryaman, Aditi) and Savitṛ, seeking an unbroken light that upholds Ṛta.
Sukta 83
Sukta 7.83
This hymn invokes Indra–Varuṇa as a united power of victory and right order, praising their aid to Sudās and the Tṛtsus in the famed battle against the Ten Kings. It remembers how they break Vṛtra-like obstructions and Dāsa resistances, then turns the historical victory into a prayer for inner and outer prosperity, truth-guided light, and wide peace.
Sukta 84
Sukta 7.84
In this brief Triṣṭubh hymn, Vasiṣṭha invokes Indra and Varuṇa together as “two kings,” turning them toward the sacrifice with reverent offerings and the shining flow of ghee. The poet emphasizes the successful completion of rite and mantra—beautiful in the assemblies—and prays for god-driven prosperity, protective help, and well-being for offspring and lineage. The hymn concludes with a confident assurance that the song has reached the deities, asking their continual guardianship in svasti (welfare).
Sukta 85
Sukta 7.85
This brief hymn of Vasiṣṭha invokes the paired powers Indra–Varuṇa to receive Soma and to protect the worshipper “on the journey,” both outwardly (safe passage, welfare) and inwardly (growth of progeny/inner powers). It highlights their complementary sovereignty: one stabilizes and upholds the peoples and order, while the other smites obstructions and resistances, with the Waters themselves portrayed as installing them as divine authorities.
Sukta 86
Sukta 7.86
This Varuṇa-hymn of Vasiṣṭha praises the cosmic Sovereign who established heaven and earth and upholds ṛta (the moral-cosmic order). From that vision of vast, ordered creation, the poet turns inward to confession and supplication—asking release from inherited and self-made faults, and concluding with a benediction for peace, protection, and well-being.
Sukta 87
Sukta 7.87
This hymn to Varuṇa, voiced by Vasiṣṭha, praises the god as the upholder of ṛta who has carved the Sun’s path and set the rivers flowing in ordered courses. It moves from cosmic governance to esoteric instruction—Varuṇa discloses a guarded secret of the “inviolate Cow” and the hidden step of the Word—then culminates in a plea for mercy, faultlessness, and lasting well-being under Aditi’s laws.
Sukta 88
Sukta 7.88
This short Triṣṭubh hymn is Vasiṣṭha’s intimate praise of Varuṇa as the vast, worship-worthy upholder of ṛta (cosmic order) and the gracious releaser of bonds. It recalls Varuṇa’s special favor to the seer—placing him “in the boat” and making him an ṛṣi—and culminates in a prayer that Varuṇa loosen sin’s fetters and that the Ādityas guard the worshippers with lasting well-being.
Sukta 89
Sukta 7.89
This short hymn is Vasiṣṭha’s urgent plea to Varuṇa for mercy, release from sin (enas), and protection from the “house of clay” (death). It confesses human error—misdirected will and inadvertent violation of divine law (dharma)—and repeatedly asks the sovereign, pure Varuṇa to “be gracious.”
Sukta 90
Sukta 7.90
This hymn is a Soma-invitation addressed chiefly to Vāyu, often as the dyad Indra–Vāyu, urging them to come swiftly with their yoked teams and drink the honey-rich pressed Soma prepared by the adhvaryus. Alongside the ritual call, the poet evokes dawn and the widening light, linking the gods’ arrival with the opening of luminous spaces and the flowing of the Waters. It culminates in the Vasiṣṭhas’ plea for strength, increase, fame, and enduring protection through well-being (svasti).
Sukta 91
Sukta 7.91
This hymn of Vasiṣṭha invokes Vāyu in close partnership with Indra–Vāyu, inviting them to the Soma offering and asking for protection, strength, and well-being. It recalls the ancient, blameless gods who aided Manu in a time of obstruction by establishing the Dawn with the Sun—an image of restoring right order and clear vision for the human path. The poets (the Vasiṣṭhas) conclude by requesting enduring svasti (harmonious welfare) through their well-made praise.
Sukta 92
Sukta 7.92
This short Vasiṣṭha hymn is an invitation to Vāyu to come swiftly with his many niyuts (yoked teams), take his seat at the sacrifice, and drink the Soma as the “first-drinker.” It repeatedly links Vāyu’s arrival and exhilaration with tangible blessings—wealth, strength/heroic power, cattle, horses, and ongoing protection through svasti (well-being). The purpose is both liturgical (calling the deity to the pressing) and pragmatic (securing prosperity and safety for the worshippers).
Sukta 93
Sukta 7.93
This hymn invokes the paired powers Indra and Agni as joint Vṛtra-slayers, asking them to accept a fresh, pure praise-song and to grant immediate strength, victory, and thriving “vāja” to the worshipper. It places their aid in the context of sacrifice and communal contest, urging them to strike down godless opposition and to protect the people with well-being, with a closing glance toward allied gods (Viṣṇu, the Maruts) so the sacrificer is not overlooked.
Sukta 94
Sukta 7.94
This hymn to Indra-and-Agni presents the praise as an “ancient” inspiration arising like rain from a cloud, then turns that inspired speech into a practical invocation for protection and victory. It repeatedly asks the paired powers—force (Indra) and sacred fire (Agni)—to come with help, secure the worshippers among the peoples, and to strike down hostile speech, evil intent, and rakṣasic obstruction.
Sukta 95
Sukta 7.95
This hymn praises Sarasvatī as the mighty, impelling river-power who surpasses all other waters, steady and “iron-founded,” rushing forward like a chariot. It then turns from cosmic description to a sacrificial prayer: may she hear, draw near, grant wealth and strength, and open the “doors of ṛta” (truth/order) for Vasiṣṭha and his companions.
Sukta 96
Sukta 7.96
This six-verse hymn of Vasiṣṭha praises Sarasvatī as the sovereign, life-giving river whose inspired flow widens the two worlds and nourishes speech, strength, and prosperity. The poet invokes Sarasvatī (and Sarasvant) for generative power—progeny, increase, and sustaining food—imagining her as a visible, overflowing udder from which the community may partake. Overall, the sukta functions as an invocation for abundance, right utterance, and fruitful continuity under the deity’s purifying current.
Sukta 97
Sukta 7.97
This hymn of Vasiṣṭha invokes Bṛhaspati/Brāhmaṇaspati as the divine Friend and priestly Power who makes the sacrifice effective, purifies speech, and opens the way to bounty. It situates the praise within the Soma-pressing where Indra is also welcomed, asking that the worshippers become “without fault” before the generous Giver and receive strength, joy, and right guidance.
Sukta 98
Sukta 7.98
This hymn urges the Adhvaryu priests to offer the ruddy, milked Soma to Indra, portrayed as the ever-returning seeker of the pressed draught and the bull-leader of the peoples. It then turns to Indra’s martial aid—overcoming self-styled “great” opponents—and culminates in a joint appeal to Indra and Bṛhaspati for wealth (rayi), fame, and enduring well-being (svasti).
Sukta 99
Sukta 7.99
This hymn praises Viṣṇu as the immeasurable, all-pervading power whose greatness none can fully reach, and who knows the highest realm. It recalls his world-ordering acts—making wide space for sacrifice, establishing the Sun, Dawn, and Fire, and overcoming hostile deceits—then closes with a formal vaṣaṭ invocation asking for lasting protection and well-being.
Sukta 100
Sukta 7.100
This short Triṣṭubh hymn praises Viṣṇu as the all-pervading power who “strides out” the earth and establishes a wide, stable field for human life and sacred work. Vasiṣṭha presents worship as purposeful approach—gift, praise, and the vaṣaṭ-call—seeking Viṣṇu’s protection, well-being (svasti), and a secure dwelling.
Sukta 101
Sukta 7.101
This hymn to Parjanya praises the thundering Rain-Power as the vṛṣabha (Bull) whose seed-bearing force quickens plants, fills the world with sweetness, and establishes fertility. Vasiṣṭha frames the rain as a cosmic distribution of waters and essences—triple in movement and form—culminating in a prayer that Ṛta (truth-order) and svasti (harmonious well-being) protect the worshipper for a long life.
Sukta 102
Sukta 7.102
This brief Gāyatrī hymn invokes Parjanya, “son of Heaven,” as the generous rain-bringer who awakens pasture, plants, and the fertility of cattle and horses. It praises his life-giving power, then turns to a direct ritual instruction: offer sweet oblation to Parjanya so that he may grant orderly increase (Iḷā) and well-being.
Sukta 103
Sukta 7.103
RV 7.103 (Maṇḍūka-sūkta) portrays the frogs as vow-keeping “brahmans” who lie silent through the dry season and then, awakened by Parjanya’s rains, burst into many-voiced speech. Using this vivid monsoon scene, the hymn praises the life-giving power of rain and links the frogs’ chorus to ritual recitation and the Soma-pressing, praying for wealth and extended life.
Sukta 104
Sukta 7.104
RV 7.104 is a powerful protective hymn to Indra and Soma that seeks the burning away and driving off of rakṣas, yātu-forces, and inner “devourers” that obstruct right vision and sacrifice. It combines invocation with forceful imperatives—see, awaken, strike—so that truth, clarity, and the yajña-path remain unobstructed. The hymn also frames ethical-spiritual order: false speech and crooked intent fall under Indra’s directed power, while Soma supports the straight and luminous.
Frequently Asked Questions
Mandala 7 is a ‘family book’ attributed to the Vasiṣṭhas, whose hymns share a distinctive priestly voice focused on protecting and empowering the soma sacrifice through brahman (inspired, effective speech) and loyal ritual solidarity.
The Dāśarājña narrative (most famously RV 7.18) remembers a major inter-tribal conflict in which Indra’s victory is framed as being won and secured through correct ritual leadership and the patron’s alliance with the Vasiṣṭha priestly tradition.
Indra and Agni dominate the book: Indra embodies victory, protection, and the securing of patrons, while Agni anchors the rite as messenger and sacrificial fire. The Maruts appear as a unified storm-host granting force and inspiration, and Varuṇa (often with Mitra) introduces a profound ethical-psychological register of bonds, guilt, and release.