Rig Veda Sukta 40
Mandala 7Sukta 407 Mantras

Sukta 40

Sukta 7.40

Rishi

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

Devata

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

Chandas

Triṣṭubh (probable)

L’hymne s’ouvre par l’invocation de la vidathyā śruṣṭi — la puissance réceptive d’« écoute » de l’assemblée sacrée — afin que le stoma du poète soit justement accueilli et rendu efficace. Savitṛ est loué comme l’impulseur qui met en mouvement le don et l’abondance lumineuse ; puis le chant s’élargit en une supplication centrée sur l’ṛta à Varuṇa, Mitra, Aryaman, aux Eaux et à Aditi, pour qu’ils portent les adorants au-delà de la détresse. Il se conclut par une invocation collective du Ciel et de la Terre et des dieux ṛtāvān, afin d’accorder un hymne de lumière sans égal et une protection continue dans le bien-être.

Recitation with translationRig Veda 7.40

Mantras

Mantra 1

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

Ô, que se rassemble la puissance d’écoute qui appartient à l’assemblée sacrée ; nous plaçons en avant le stoma, l’hymne, pour les rapides qui s’élancent. Car aujourd’hui Savitṛ, le dieu qui impulse, met en mouvement le don ; puissions-nous prendre part au partage de ses trésors de lumière.

Mantra 2

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

Que Mitra et Varuṇa, et les Deux Mondes aussi, nous donnent la part que le ciel lumineux a départie ; qu’Indra et Aryaman la confèrent. Que la déesse Aditi nous désigne les vraies richesses, et Vāyu aussi, et Bhaga — tout ce qui est attelé à notre avancée et à notre mouvement.

Mantra 3

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

Oui, il devient redoutable, ô Maruts; il devient plein de vigueur, le mortel que vous, puissances aux chevaux tachetés, protégez. Agni et Sarasvatī aussi le poussent en avant; car à sa plénitude de richesse il n’est point de limite qu’on puisse cerner.

Mantra 4

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

Car ce Varuṇa est le guide de la Ṛta (Vérité/Ordre); Mitra et Aryaman sont rois, et les Eaux portent le fardeau. Que la déesse Aditi, bien invoquée, infaillible, nous fasse passer au-delà de la détresse; que ces puissances nous fassent traverser, sans blessure.

Mantra 5

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

Pour ce dieu bienveillant — Viṣṇu, qui s’avance à grands pas — nous mettons en avant les forces vitales par nos offrandes. Car Rudra connaît en vérité la grandeur rudrienne. Que les Aśvins viennent par la meilleure voie du mouvement, riches de plénitude et de juste nourriture.

Mantra 6

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

Ô Pūṣan, ô resplendissant, ne nous fais pas défaut ici : que les puissances protectrices, et celles qui accompagnent le don, nous accordent. Que les coursiers porteurs de félicité nous gardent fermement ; et que Vāyu, qui circule tout autour, dispense la pluie — effusion de force rafraîchissante.

Mantra 7

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

Maintenant que le Ciel et la Terre sont invoqués par les Vasiṣṭha, que Varuṇa, gardien de la Ṛta, Mitra, artisan de l’accord, et Agni soient présents. Que les puissances lumineuses nous accordent l’ark suprême, l’hymne de lumière ; et vous, ô dieux, gardez-nous toujours par le bien-être et le passage sûr.

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 VedaSavitṛ 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). Vidathyā 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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