Rig Veda 7.53.2: Mandala 7, Sukta 53, Mantra 2
Sukta 7.53
- Rishi
- Vasiṣṭha
- Devata
- Dyāvāpṛthivī with associated Viśve Devāḥ
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
प्र पूर्वजे पितरा नव्यसीभिर्गीर्भिः कृणुध्वं सदने ऋतस्य । आ नो द्यावापृथिवी दैव्येन जनेन यातं महि वां वरूथम् ॥
prá pūrvajé pitarā́ návyasībhiḥ gīrbhíḥ kṛṇudhvam sádane ṛtásya | ā́ no dyāvāpṛthivī daívyena jánena yātam máhi vāṃ várūtham ||
Hey pita-purush jo pehle paida hue, naye-naye shabdon se apna aashiyana banao. Aasman aur dharti, tum dono devta logon ke saath hamare paas aao. Tumhari pankh bahut badi hai jo hamare aas-paas faili hai.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- पूर्वजे
- in/among the forefathers (ancestors)Nounmasculine, locative singularRole AdhikaraṇaRoot पूर्वज (prātipadika: ‘born before, ancestor’ < पूर्व + ज ‘be born’)
- पितरा
- the two Fathers (Heaven and Earth / ancestral pair)Nounmasculine, accusative dualRole KarmaRoot पितृ (prātipadika)
- नव्यसीभिः
- with newer (fresh)Adjectivefeminine, instrumental pluralRole KaraṇaRoot नव्यसी (comparative-instrumental stem from नव्य ‘new, fresh’)
- गीर्भिः
- with hymns/songsNounfeminine, instrumental pluralRole KaraṇaRoot गिर् (prātipadika: ‘song, hymn, voice’)
- कृणुध्वम्
- make, fashion, prepare (for yourselves)Verbpresent imperative, 2nd person plural, ĀtmanepadaRoot कृ (धातु)
- सदने
- in the seat/abodeNounneuter, locative singularRole AdhikaraṇaRoot सदन (prātipadika: ‘seat, abode, assembly’)
- ऋतस्य
- of ṛta (cosmic order)Nounneuter, genitive singularRole Ṣaṣṭhī-sambandhaRoot ऋत (prātipadika: ‘cosmic order, truth’)
- आ
- towards, hitherIndeclinableupasarga (preverb)Root आ (upasarga)
- नः
- to us / for usPronoungenitive/dative plural (enclitic)Role SampradānaRoot अस्मद् (prātipadika)
- द्यावापृथिवी
- Heaven-and-EarthNounfeminine, nominative dualRole KartāRoot द्यावापृथिवी (dvandva prātipadika: द्यावा + पृथिवी)
- दैव्येन
- with (the) divineAdjectivemasculine/neuter, instrumental singularRole KaraṇaRoot दैव्य (adj. prātipadika: ‘divine’ < देव)
- जनेन
- with the people/hostNounmasculine, instrumental singularRole KaraṇaRoot जन (prātipadika: ‘people, race, host’)
- यातम्
- come, go (you two)Verbpresent imperative, 2nd person dual, ParasmaipadaRoot या (धातु)
- महि
- greatly, mightilyIndeclinableindeclinable (adverb)Root महि (avyaya; also related to मह्/मह ‘great’)
- वाम्
- of you two / for you twoPronoungenitive/dative dual (enclitic)Role Ṣaṣṭhī-sambandhaRoot युष्मद् (prātipadika)
- वरूथम्
- protection, shelterNounneuter, nominative/accusative singularRole Karma (as object of implied ‘grant/bring’ with यातम्) / or predicate-nounRoot वरूथ (prātipadika: ‘protection, shelter, defense’)
Sandhi Notes
- External sandhi resolved: (1) नव्यसीभिर्गीर्भिः → नव्यसीभिः + गीर्भिः. (2) आ नो द्यावापृथिवी → आ + नः + द्यावापृथिवी (enclitic pronoun). (3) द्यावापृथिवी दैव्येन जनेन → no sandhi change
- instrumentals coordinate. (4) महि वां वरूथम् → महि + वाम् + वरूथम् (enclitic pronoun). Accent marks in the saṃhitā text are retained in citation but do not change pada segmentation
The meaning
Outer meaning
The ancient Parents, Heaven and Earth, are invoked to take their seat in the realm of Ṛta through ever-new hymns; they are asked to come with the divine peoples (Viśve Devāḥ) and to extend their vast protection around the worshippers.
Inner meaning
Dyāvā (the luminous Mind-plane) and Pṛthivī (the firm foundation of embodied consciousness) are the two great parents of the inner life. The rishi asks that through fresh mantric speech (navyasībhir gīrbhiḥ) they become present in the ‘seat of Ṛta’—the ordered truth-consciousness where right perception and right action harmonize. ‘Daivya jana’ are the multiple divine powers (illumining, harmonizing, strengthening) that accompany this descent. Their ‘great varūtha’ is the wide, protective field of consciousness that keeps the seeker safe from dispersion and falsehood while the inner sacrifice is being established.
Universal truth
Spiritual growth requires both height and stability: an opening to higher light (Heaven) and a grounded receptivity in life and body (Earth). When speech becomes truthful and ever-renewed, these powers can ‘take their seat’ in us, and the many helpful forces of the universe gather to protect and widen our being.
Themes
Ṛta-seat establishment, Protective enclosure (varūtha), Invocation of divine powers
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa)
- Other hymns
- RV 7.1, RV 7.2, RV 7.18, RV 7.33, RV 7.54
Family tradition
Vasiṣṭha family of seers; hymns often emphasize Ṛta, harmony, and the establishment of divine order in life.
Significance
Vasiṣṭha’s vision is of integrality: the higher light must be seated in the law of Ṛta and made effective in the earthly nature. His mantras frequently invoke vastness, protection, and right order as conditions for inner realization.
The deity
- Devata
- Dyāvāpṛthivī (with associated Viśve Devāḥ / daivya jana)
- Epithets
- pūrvaje (born before, primeval), pitarā (the two parents), mahi varūtham (great protection)
- Related deities
- Viśve Devāḥ, Varuṇa (Ṛta-guardian, implicit through ṛtasya), Mitra (harmony, implicit through Ṛta)
Cosmic role
The universal pair that upholds creation: Heaven as the luminous expanse and Earth as the supporting foundation; together they maintain the ordered world of Ṛta and host the divine powers.
Inner power
The capacity to unite aspiration and receptivity: opening upward to illumination while stabilizing it in embodied life, creating a protected wideness for the yoga.
In ritual
Where it is used
Invocation for establishing ṛta-based stability in the rite through renewed mantra-speech; prayer for encompassing protection (varūtha) during the sacrificial process.
प्र पू॑र्व॒जे पि॒तरा॒ नव्य॑सीभिर्गी॒र्भिः कृ॑णुध्वं॒ सद॑ने ऋ॒तस्य॑ । आ नो॑ द्यावापृथिवी॒ दैव्ये॑न॒ जने॑न यातं॒ महि॑ वां॒ वरू॑थम् ॥
प्र । पू॒र्व॒जे इति॑ पू॒र्व॒ऽजे । पि॒तरा॑ । नव्य॑सीभिः । गीः॒ऽभिः । कृ॒णु॒ध्व॒म् । सद॑ने । ऋ॒तस्य॑ । आ । नः॒ । द्या॒वा॒पृ॒थि॒वी॒ इति॑ । दैव्ये॑न । जने॑न । या॒त॒म् । महि॑ । वा॒म् । वरू॑थम् ॥
pra | pūrvaje itipūrva-je | pitarā | navyasībhiḥ | gīḥ-bhiḥ | kṛṇudhvam | sadane | ṛtasya | ā | naḥ | dyāvāpṛthivī iti | daivyena | janena | yātam | mahi | vām | varūtham
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4 pādas × ~11 syllables (Triṣṭubh cadence; some Vedic resolution possible)
Forward-driving yet spacious; suited to invocations of vastness and establishment.
Creates a steady ascent-and-settle movement: the rhythm lifts awareness (Dyauḥ) and then grounds it (Pṛthivī), helping the mind ‘seat’ itself in ordered clarity.
- पि॒तरा (pitarā)
- Literal: the two parents. Symbolic: the primal supports of consciousness: higher luminous mind (Dyauḥ) and stable embodied base (Pṛthivī)
- सदने ऋतस्य (sadane ṛtasya)
- Literal: in the seat of Ṛta. Symbolic: the established station of truth-order in the being (truth-consciousness organizing thought, life, body)
- नव्यसीभिर्गीर्भिः (navyasībhir gīrbhiḥ)
- Literal: with ever-new words/hymns. Symbolic: renewed mantra-vision; fresh truthful expression that re-opens the channels to higher powers
- द्यावापृथिवी (dyāvāpṛthivī)
- Literal: Heaven-and-Earth. Symbolic: the polarity of ascent (light) and foundation (support) within the sādhanā
- दैव्येन जनेन (daivyena janena)
- Literal: with the divine peoples. Symbolic: the host of inner divine faculties/powers (Viśve Devāḥ) assisting the transformation
- वरूथम् (varūtham)
- Literal: protection, shelter, enclosure. Symbolic: a wide guarding consciousness-field that prevents invasion by confusion, fear, or falsehood
Invocation for establishing ṛta-based stability in the rite through renewed mantra-speech; prayer for encompassing protection (varūtha) during the sacrificial process.
Invocations to Dyāvāpṛthivī in Soma and other śrauta contexts; also as general protective and harmonizing prayer.
Recitation to invite the cosmic supports and the host of gods to the yajña-seat (sadana), establishing auspicious order (ṛta).
Before meditation or important work: chant to create an inner ‘protected wide space’ and align thought-life-body with truth-order.
(varūtha) ‘protection, shelter’ from √ ‘to cover, encompass’ → protective enclosure. (ṛta) from √ ‘to fit, rise, move rightly’ → right order/right movement; ‘sádana’ seat from √ ‘to sit, settle’.
Ṛta (seat/foundation of right order), Mantra-renewal (navyasī gīḥ), Divine collectivity (daivya jana)
Explicit: the mantra asks the Parents to be fashioned/present in the seat of Ṛta, i.e., consciousness organized by truth.
Truthful speech and right seeing as the condition for divine presence.
The primeval pair as sustaining matrix of manifestation; the gods ‘come’ when the right order is established.
Proto-Vedāntic / integral Vedic psychology (Aurobindo-Kashyap line: cosmic powers as inner faculties).
Sky = higher luminous mind and wideness; Earth = stable embodied consciousness; their union = integrated spiritual life under Ṛta.
- What is the primary Vedic 'mythologem' present in this verse?
- ‘Establishing the seat of Ṛta’ with the Cosmic Parents: the rite is a re-creation of ordered cosmos. Inner sense: through renewed inspired speech, the practitioner reconstructs the stable truth-foundation in consciousness so the higher and lower can meet without distortion.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ṛtá relates to Indo-Iranian *r̥ta- (Avestan aša) from a PIE notion of ‘fitting/right’ (often linked with *h₂er- ‘to fit, join’ in scholarship). √vṛ ‘cover’ in varūtha has PIE *wer- ‘to cover, close’ (cognate patterns seen across IE in ‘ward/guard’ semantics).
- What is the relationship between the Rishi and the Devata here?
- The rishi offers ‘ever-new’ speech (navyasī gīḥ) as an instrument of formation; the devatā respond by arriving with the divine host and providing varūtha—protective wideness—so the inner work proceeds securely within ṛta.
Establish ‘seat of Ṛta’: align thought, breath, and body in truthful order; invoke wideness and protection.
Ājñā–Sahasrāra axis (Dyauḥ) with Mūlādhāra support (Pṛthivī)
Slow equal breathing (sama-vṛtti) while feeling inhale rise to sky-like space and exhale settle into earth-like stability.
Quiet, widened, truth-oriented awareness (śānta-bṛhat).
Chant once, then sit: sense a vast dome above and a steady ground below; invite the ‘divine peoples’ as helpful qualities (clarity, courage, harmony) to take their places in you.
Vedic tri-svara (udātta/anudātta/svarita) as per śākhā tradition; key lifts often on invocatory particles (pra/ā) and deity names.
Keep clear stress on compound dyāvāpṛthivī; allow the cadence to open on ‘ā no…’ and broaden on ‘mahi vāṃ varūtham’.
Maintain retroflex ṛ in ṛtasya (not ri)., dyāvā-pṛthivī: articulate pṛ- (p + vocalic ṛ) cleanly., varūtham: long ū; soft th (aspirated dental).
Open-throated, spacious, with a widening resonance on the final pāda.
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