Rig Veda 7.95.4: Mandala 7, Sukta 95, Mantra 4
Sukta 7.95
उत स्या नः सरस्वती जुषाणोप श्रवत्सुभगा यज्णे अस्मिन् । मितज्ञुभिर्नमस्यैरियाना राया युजा चिदुत्तरा सखिभ्यः ॥
ut syā naḥ sárasvatī juṣāṇópa śravat su-bhágā yajñé asmín | mitajñúbhir namasyàir iyānā rāyā yujā cid úttarā sákhibhyaḥ ||
Saraswati hamari sun le aur is yajya mein aaye. Woh bhagya laane wali hai. Hamare saath jo log jaante hain aur puja karte hain, unke saath chale. Hamare doston ke liye woh upar wali taakat bane. Apni daulat deke hamare kaam aaye.
Invocation within Soma-sacrifice contexts (general Sarasvatī praise in the Pravargya/pressing milieu); also usable as aāvāhana (calling) for inspiration and right-flow in the yajña
Ṛta (measure/right order implied by mitajñu), integration/yoking of powers (√yuj), abundance as plenitude of being (rāyī)
mitajñu explicitly points to ṛta as measure and right proportion in action and speech.
‘Hearing’ as receptivity to truth; the inner ear opening to satya-vāk.
The higher shore (uttarā) motif: crossing from limitation to wider being through the truth-stream.
Yoga of works and speech: consecration + measure + grace.
Flow = inspiration; yoking = integration of energies; higher shore = transition to a higher consciousness-state.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘descent/approach of the river-goddess’ into the yajña: Sarasvatī as the flowing divine power that hears the call and enters the sacrifice, transforming it into an ‘uttarā’ (higher) movement for the sakhis (allied faculties/companions). The mythic action is not combat but epiphany: the truth-stream consenting to participate in the human work.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key verbal roots align with widely attested PIE bases: √śru ‘hear’ (cf. Gk. κλύω/κλέος via *ḱleu- ‘hear, fame’), √yuj ‘yoke’ (cf. Lat. iungō, Eng. yoke via *yeug-), √jñā ‘know’ (cf. Gk. γιγνώσκω via *ǵneh₃-). This supports a shared Indo-European poetic grammar where ‘hearing’ implies divine responsiveness, and ‘yoking’ implies ordered integration of powers.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity through alignment: the seer offers ‘namasyā’ (acts of surrender) and the company of ‘mitajñus’ (measured knowers aligned to ṛta); Sarasvatī in return ‘hears’ and ‘approaches’ bringing ‘rāyī’ (plenitude). The relationship is pedagogic and enabling: the Devatā elevates the collective (sakhis) into a higher functioning of consciousness.
Receptivity plus measure: invite clear guidance, then commit to one measured action.
Viśuddha (measured speech) and Anāhata (harmonizing comradeship)
4-4-6 breathing (inhale-hold-exhale) to cultivate ‘mita’ (measure) before chanting.
Prayerful openness; harmonized intention.
Chant once slowly as invocation; sit silently and ‘listen inwardly’ for a subtle rightness; then speak or act only what feels measured, necessary, and uplifting.
Triṣṭubh recitation with clear udatta on marked syllables; keep the invocation ‘uta syā naḥ sarasvatī’ gently elevated, then settle into steady cadence.
Do not over-accent ‘subhagā’; let ‘upa śravat’ be the auditory focal point; keep pāda breaks clean.
juṣāṇā: retroflex ṣ and long ā endings, mitajñubhiḥ: jñ cluster as ‘gya’/‘jña’ depending on school, but keep it single, uttarā: double ‘tt’ crisp, not ‘utarā’, rāyā yujā: long ā in rāyā; yujā with soft ‘j’
Devotional, even, slightly softened consonants except at meter pivots.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
