Rig Veda Sukta 71
Mandala 10Sukta 7111 Mantras

Sukta 71

Sukta 10.71

Devata

Bṛhaspati (lord of inspired speech and vastness)

Chandas

Triṣṭubh (probable; RV 10.71 is a famous Vāc hymn often in Triṣṭubh)

Yeh mantra Vac ke baare mein hai, jo seedhi baat hai ki bhasha aur gyan ka asli roop hai. Brihaspati ne is Vac ko pehle shuru kiya tha, jab se yeh chal rahi hai. Asli naam aur sahi matlab ek khazane ki tarah gupta cave mein chupa hai, jo sirf sahi log samajh sakte hain. Kai log sirf awaaz sunte hain, lekin asli baat samajh nahi aati. Jo log sahi guide ke saath rehte hain, unhe Vac ka hissa milta hai. Ant mein, yeh bataya hai ki Vac hi yajna ko sahi se organize karti hai aur pandit log isse measure karte hain.

Recitation with translationRig Veda 10.71

Mantras

Mantra 1

बृहस्पते प्रथमं वाचो अग्रं यत्प्रैरत नामधेयं दधानाः । यदेषां श्रेष्ठं यदरिप्रमासीत्प्रेणा तदेषां निहितं गुहाविः ॥

Brihaspati, jab pehli baar shabd shuru hua, tab naam diya gaya. Jo sabse accha tha, jismein koi dosh nahi tha, woh mann ki shakti se gufa mein chupa diya gaya. Phir woh saamne aa gaya.

Mantra 2

सक्तुमिव तितउना पुनन्तो यत्र धीरा मनसा वाचमक्रत । अत्रा सखायः सख्यानि जानते भद्रैषां लक्ष्मीर्निहिताधि वाचि ॥

Jaise aata chhanni se saaf kiya jata hai, waise hi buddhi wale log apne shabd ko saaf karte hain. Apne mann se soch ke shabd banate hain. Dost apne dosti ke rishte ko jaante hain. Unki acchi kismat shabd mein chupi hoti hai.

Mantra 3

यज्ञेन वाचः पदवीयमायन्तामन्वविन्दन्नृषिषु प्रविष्टाम् । तामाभृत्या व्यदधुः पुरुत्रा तां सप्त रेभा अभि सं नवन्ते ॥

Yagya ke dwara shabd ka raasta dhundha. Rishiyon ke paas jaake shabd ko paya. Us shabd ko bahar laya aur jagah-jagah faila diya. Saat rishi us shabd ke saamne jhuk gaye.

Mantra 4

उत त्वः पश्यन्न ददर्श वाचमुत त्वः शृण्वन्न शृणोत्येनाम् । उतो त्वस्मै तन्वं वि सस्रे जायेव पत्य उशती सुवासाः ॥

Kuch log dekhte hain par Vani ko nahi paate. Kuch sunte hain par sach mein nahi sunte. Par kisi ko Vani apna aap dikha deti hai. Jaise patni, saj-dhaj ke, apne pati ke saamne aati hai.

Mantra 5

उत त्वं सख्ये स्थिरपीतमाहुर्नैनं हिन्वन्त्यपि वाजिनेषु । अधेन्वा चरति माययैष वाचं शुश्रुवाँ अफलामपुष्पाम् ॥

Jo sachche dosti mein rehte hain, woh pakke maane jaate hain. Unhe koi hila nahi sakta, chahe kitne bhi taqatwar ho. Par jo maya mein phansa hai, usne Vani suni par kuch mila nahi. Na phal, na phool.

Mantra 6

यस्तित्याज सचिविदं सखायं न तस्य वाच्यपि भागो अस्ति । यदीं शृणोत्यलकं शृणोति नहि प्रवेद सुकृतस्य पन्थाम् ॥

Jo us dost ko chhod deta hai jo sahi raasta jaanta hai, uska Vani mein koi hissa nahi rehta. Woh sunta hai par khali baat sunta hai. Sahi kaam ka raasta usko pata hi nahi chalta.

Mantra 7

अक्षण्वन्तः कर्णवन्तः सखायो मनोजवेष्वसमा बभूवुः । आदघ्नास उपकक्षास उ त्वे ह्रदा इव स्नात्वा उ त्वे ददृश्रे ॥

Dost jo aankhein aur kaan rakhte hain, woh dimaag ki tez chal mein barabar nahi rehte. Kuch ghutne tak jaate hain, kuch kandhe tak. Par baaki log, jaise naha ke saaf hue ho, chamakne lagte hain.

Mantra 8

हृदा तष्टेषु मनसो जवेषु यद्ब्राह्मणाः संयजन्ते सखायः । अत्राह त्वं वि जहुर्वेद्याभिरोहब्रह्माणो वि चरन्त्यु त्वे ॥

Jab dil se bane dimaag ki tez chal mein brahmin mil ke puja karte hain, tab yahan tum peeche reh jaate ho. Jo log Vani ko sambhalte hain, woh aazaad hoke chalte hain.

Mantra 9

इमे ये नार्वाङ्न परश्चरन्ति न ब्राह्मणासो न सुतेकरासः । त एते वाचमभिपद्य पापया सिरीस्तन्त्रं तन्वते अप्रजज्ञयः ॥

Kuch log aise hain jo na aage badhte hain na aage nikalte hain. Woh na toh sachche brahman hain na hi Som ras banane wale. Woh galat tareeke se baat karte hain. Inhe kuch samajh nahi aata, woh ek aisa dhaga bun rahe hain jismein kuch nahi milta.

Mantra 10

सर्वे नन्दन्ति यशसागतेन सभासाहेन सख्या सखायः । किल्बिषस्पृत्पितुषणिर्ह्येषामरं हितो भवति वाजिनाय ॥

Jab koi insaan badai ke saath aata hai, sab uske dost khush hote hain. Woh sabha mein sabko hara ke aata hai. Woh apne doston ke paap dhoke deta hai aur unhe khana khilata hai. Woh aise insaan ke liye sahi jagah par khada hota hai jo taakat rakhta hai.

Mantra 11

ऋचां त्वः पोषमास्ते पुपुष्वान्गायत्रं त्वो गायति शक्वरीषु । ब्रह्मा त्वो वदति जातविद्यां यज्ञस्य मात्रां वि मिमीत उ त्वः ॥

Rigved ke shlokon ko badhane wala tumhare paas baitha hai. Gayatri mantra tumhare liye gaaya jaata hai. Brahma ka pujari tumhe janam ke baare mein sab batata hai. Woh yagya ke sab niyam tumhare saamne rakh deta hai.

Inside Sukta 71

How it unfolds

  1. Where it opens

    Bṛhaspati is addressed as the one who first impelled Speech and established the Name, with the best meaning hidden in the ‘cave’.

  2. Development

    The hymn distinguishes true participation in Vāc from mere sound: without the right companion/knower, one ‘hears emptiness’ and misses the path of well-done work.

  3. Climax

    Revelation that Vāc is structured and made effective through measure—meters, priestly functions, and the correct division of yajña.

  4. Where it settles

    It settles into the vision of speech as nourished, sung, and measured: sacred utterance becomes a shared, ordered power that sustains ritual and knowledge.

The deity: Bṛhaspati

  • In the VedaBṛhaspati is invoked as the first mover and lord of Vāc—guardian of the ‘name’ (nāmadheya) and revealer of what is hidden (guhā). He is the power that makes speech effective, truthful, and ritually potent rather than empty sound.
  • Cosmic functionHe brings order from obscurity by releasing hidden meanings, establishing true names, and aligning speech with ṛta (right order), thereby enabling yajña to function as a cosmic measure.
  • Inner significanceRepresents the awakened intelligence that turns raw sound into meaningful, ethical, and transformative speech; the inner guru who helps one discern the real word from mere noise.

The seer

  • Bṛhaspati (as seer-speaker of inspired speech)Personification of brahman (sacred formulation) and the archetypal priestly seer who ‘opens’ hidden meaning; closely associated with Vāc, naming, and the power of mantra.

Famous verses

nāmadheyaṃ dadhānāḥ … nihitaṃ guhā āviḥ
Verse 10.71.1Foundational statement of the hymn: Bṛhaspati as first mover of Vāc, the establishment of naming, and the motif of hidden truth becoming manifest.Read verse 10.71.1 →
alakaṃ śṛṇoti
Verse 10.71.6Ethical and spiritual criterion for access to Vāc: abandoning the wise companion leads to ‘empty hearing’ and loss of the Word’s share.Read verse 10.71.6 →
yajñasya mātrāṃ vi mimīta
Verse 10.71.11Shows Vāc as ritually embodied in meters and priestly roles, culminating in the ‘measuring out’ of yajña—speech as cosmic/ritual order.Read verse 10.71.11 →

Attributes of the deity

  • Lord of inspired speech (brahman/vāc)
  • Revealer of hidden truth (guhā → āviḥ)
  • Establisher of names and right meaning
  • Guide/companion of the discerning seeker
  • Upholder of ṛta through correct mantra and rite

Also by this seer

  • Major deity across the Rig Veda as Lord of prayer and sacred speech (numerous Bṛhaspati hymns, especially in Mandala 2 and elsewhere)
  • Linked in later tradition with the role of purohita (priestly guide) and with the Brāhmaṇa-priest’s function of guarding correct speech and rite

The rite, step by step

  • Prepare the ritual space and fire; establish silence/attention so speech is not ‘empty hearing’.
  • Invoke Bṛhaspati as lord of brahman; recite the hymn with clear articulation and steady meter.
  • Mentally ‘set the name’ (nāmadheya): intend truthfulness and right meaning before further mantras.
  • Proceed with the yajña portions where correct recitation and priestly coordination are crucial (brahmā oversight, meter-keeping).
  • Conclude with dedication: may the hidden best word become manifest and shared among the worthy (those who keep the right companion).

Offerings

  • Ghee (ājya) into Agni
  • Soma (where applicable)
  • Oblations accompanying mantra recitation (samidhs/clarified butter depending on rite)

Frequently Asked Questions

It is about Vāc (inspired speech) and how true speech arises—through Bṛhaspati’s impulse, right meaning, and disciplined, truthful recitation rather than mere sound.

It teaches that without the right guide/companion and right inner intention, a person may hear the words but miss their meaning and power—so the sound feels empty.

It links Vāc to meter and priestly functions, saying the yajña is ‘measured out’ correctly through structured chant and accurate mantra, which keeps the rite aligned with order (ṛta).

Ask anything about Sukta 71 of the Rig Veda

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