Rig Veda 7.40.2: Mandala 7, Sukta 40, Mantra 2
Sukta 7.40
- Rishi
- Vasiṣṭha
- Devata
- Many deities: Mitra-Varuṇa, Rodasī, Indra, Aryaman, Aditi, Vāyu, Bhaga
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
मित्रस्तन्नो वरुणो रोदसी च द्युभक्तमिन्द्रो अर्यमा ददातु । दिदेष्टु देव्यदिती रेक्णो वायुश्च यन्नियुवैते भगश्च ॥
mitrás tan no váruṇo rodasī ca dyúbhaktaṃ índro aryamā dadātu | dideṣṭu devy áditiḥ rékṇo vāyúś ca yán niyuváite bhágaś ca ||
मित्र और वरुण दोनों दुनिया के साथ मिलकर हमे वो हिस्सा दे जो आसमान बाँट के रखता है। इंद्र और अर्यमन भी यह दें। देवी अदिति हमे सही दिखाए कि असली दौलत क्या है। वायु और भग भी साथ दें, जो हमारे आगे बढ़ने में काम आए।
Word by Word
- मित्रः
- MitraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot मित्र (प्रातिपदिक)
- तत्
- that (boon/thing)Pronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक ‘नः’)Role सम्प्रदानRoot अस्मद् (सर्वनाम)
- वरुणः
- VaruṇaNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot वरुण (प्रातिपदिक)
- रोदसी
- Heaven-and-Earth (the two worlds)Nounस्त्रीलिङ्ग, प्रथमा, द्विवचनRole कर्तृRoot रोदसी (प्रातिपदिक; द्विवचन-रूप)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- द्युभक्तम्
- heaven-allotted / apportioned by heavenAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (तत् इत्यस्य विशेषणम्)Role कर्मRoot द्युभक्त (कृदन्त-प्रातिपदिक; √भज् ‘विभज्/भागं दा’)
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- अर्यमा
- AryamanNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot अर्यमा (प्रातिपदिक)
- ददातु
- may (he) giveVerbलोट् (आज्ञार्थ), परस्मैपद, प्रथमपुरुष, एकवचनRoot √दा (दाने)
- दिदेष्टु
- may (she) bestow / assignVerbलोट् (आज्ञार्थ), परस्मैपद, प्रथमपुरुष, एकवचनRoot √दिश् (दिशति ‘निर्देश/प्रदान’)
- देवी
- the goddessNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot देवी (प्रातिपदिक)
- अदितिः
- AditiNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot अदिति (प्रातिपदिक)
- रेक्णः
- of wealth / of richesNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot रेक्णस्/रेक्ण (प्रातिपदिक)
- वायुः
- VāyuNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot वायु (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- यत्
- whatever (that which)Pronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यद् (सर्वनाम-प्रातिपदिक)
- नियुवा
- the yoker/driver (of the team); charioteerNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot नियुवा (प्रातिपदिक)
- एते
- these twoPronounपुंलिङ्ग, प्रथमा, द्विवचनRole कर्तृRoot एतद् (सर्वनाम-प्रातिपदिक)
- भगः
- Bhaga (dispenser of fortune)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot भग (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
Sandhi Notes
- Sandhi resolution (major): मित्रस् तन् नः → मित्रः तत् नः
- वरुणो रोदसी → वरुणः रोदसी
- द्युभक्तम् इन्द्रः → द्युभक्तम् इन्द्रः
- इन्द्रो अर्यमा → इन्द्रः अर्यमा
- देव्य् अदितिः → देवी अदितिः
- वायुः च यत् → वायुः च यत्
- यन् नियुवा एते → यत् नियुवा एते. Accent marks in the saṃhitā text are retained in citation but not required for morphological segmentation
The meaning
Outer meaning
A collective prayer to several Adityas and allied powers: Mitra-Varuṇa, the Two Worlds (heaven and earth), Indra, Aryaman, Aditi, Vāyu, and Bhaga—asking for the heaven-allotted share, true riches, and whatever supports our yoking to progress and movement.
Inner meaning
The seeker asks that the harmonizing Light (Mitra) and the vast Law of Truth (Varuṇa), together with the whole field of consciousness (the Two Worlds: inner heaven and inner earth), apportion the right measure of spiritual gain. Indra (illumined mind) and Aryaman (noble aspiration and right belonging) are invoked to establish that gain in the being. Aditi (infinite Mother-consciousness, freedom from limitation) is asked to ‘point out’ (dideṣṭu) the real wealth—states and powers of consciousness, not outer possessions. Vāyu (life-force/prāṇa) and Bhaga (the distributor of delight and fortunate portion) are invoked for what is ‘yoked’ to our advance—energies rightly harnessed for the journey of transformation.
Universal truth
True prosperity is alignment with a higher order: harmony, truth-law, illumined intelligence, noble fellowship, infinite freedom, and rightly directed life-force. When these powers coordinate, the ‘portion from heaven’ becomes accessible as inner riches—clarity, strength, joy, and forward movement.
Themes
Right share, Aditya order, Distribution of riches, Breath-force support
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- Rig Veda 7.33 (Vasiṣṭha and the rivers; truth and guidance), Rig Veda 7.86–7.89 (Varuṇa hymns: confession, release, law of truth), Rig Veda 7.60–7.66 (Mitra–Varuṇa cycle)
Family tradition
Vasiṣṭhas are especially linked with Mitra–Varuṇa, ṛta, and the spiritual-ethical order; their hymns often organize many powers into a single harmony of truth.
Significance
Vasiṣṭha’s vision emphasizes the governance of life by ṛta (truth-order) and the integration of multiple divine powers into a coherent inner sacrifice—an archetype for integral yoga.
The deity
- Devata
- Composite (Mitra–Varuṇa, Rodasī, Indra, Aryaman, Aditi, Vāyu, Bhaga)
- Epithets
- Mitra (Friend, harmonizer), Varuṇa (leader of ṛta in this hymn-cycle), Aditi (devī, the Infinite), Bhaga (distributor of the share)
- Related deities
- Sūrya (as dyu/light implicit), Savitar (apportioning impulse), Uṣas (illumination implicit)
Cosmic role
A coordinated cosmos: truth-law (Varuṇa), harmony (Mitra), rightful distribution (Bhaga), noble social-spiritual order (Aryaman), illumined victory (Indra), sustaining life-breath (Vāyu), all held in the unbounded infinity (Aditi) across heaven-and-earth.
Inner power
Integration: aligning mind, life-force, and ethical will with truth and wideness so that the ‘heavenly portion’ becomes a stable inner attainment.
In ritual
Where it is used
General Aditya/Indra-related invocations within Soma and daily fire contexts (anukramaṇī-style composite praise); also suitable as a protective-prosperity prayer.
मि॒त्रस्तन्नो॒ वरु॑णो॒ रोद॑सी च॒ द्युभ॑क्त॒मिन्द्रो॑ अर्य॒मा द॑दातु । दिदे॑ष्टु दे॒व्यदि॑ती॒ रेक्णो॑ वा॒युश्च॒ यन्नि॑यु॒वैते॒ भग॑श्च ॥
मि॒त्रः । तत् । नः॒ । वरु॑णः । रोद॑सी॒ इति॑ । च॒ । द्युऽभ॑क्तम् । इन्द्रः॑ । अ॒र्य॒मा । द॒दा॒तु । दिदे॑ष्टु । दे॒वी । अदि॑तिः । रेक्णः॑ । वा॒युः । च॒ । यत् । नि॒यु॒वैते॒ इति॑ नि॒ऽयु॒वैते॑ । भगः॑ । च॒ ॥
mitraḥ | tat | naḥ | varuṇaḥ | rodasī iti | ca | dyu-bhaktam | indraḥ | aryamā | dadātu | dideṣṭu | devī | aditiḥ | rekṇaḥ | vāyuḥ | ca | yat | niyuvaiteitini-yuvaite | bhagaḥ | ca
44
4 pādas × ~11 syllables
Forward-driving, balanced, declarative cadence suited to invoking multiple powers in a single sweep.
Builds a sense of ordered expansion—many divine functions gathered into one integrated aspiration; mentally clarifying and energizing.
- मित्र (mitra)
- Literal: Mitra, the Friend; an Aditya. Symbolic: harmonizing light, concord, right relation between parts of the being
- वरुण (varuṇa)
- Literal: Varuṇa, an Aditya. Symbolic: vast truth-law (ṛta), moral-spiritual wideness, the power that binds to truth
- रोदसी (rodasī)
- Literal: the Two Worlds (heaven and earth). Symbolic: higher mind/illumination and lower nature/embodiment; the full field of sādhanā
- द्युभक्तम् (dyubhaktam)
- Literal: apportioned by heaven/light. Symbolic: the measure of spiritual result granted by higher consciousness
- इन्द्र (indra)
- Literal: Indra. Symbolic: divine mind, luminous force that breaks obstruction and releases light
- अर्यमा (aryamā)
- Literal: Aryaman. Symbolic: noble aspiration, right companionship, law of inner belonging and ethical order
- अदिति (aditi)
- Literal: Aditi, the infinite goddess. Symbolic: infinite consciousness, freedom from limiting bonds; the Mother of the gods
- रेक्णस् (rekṇas)
- Literal: riches, possessions. Symbolic: true wealth: powers, wideness, joy, knowledge, capacities of the soul
- वायु (vāyu)
- Literal: Wind-god. Symbolic: prāṇa, life-force that carries the movement of yoga
- भग (bhaga)
- Literal: Bhaga, the giver of share. Symbolic: delight and right distribution of spiritual enjoyment and fortune
- नियुवैते (niyuvaite)
- Literal: yoked/attached to the yoking; harnessed to advance. Symbolic: energies and circumstances aligned with the soul’s progress
Recitation for securing the ‘right share’ (bhāga/bhakta) in offerings and in inner gains; adaptable to Soma distributions and protective rites
Invocations for right portion/benefit (bhāga) and protection under ṛta; adaptable to morning/forenoon recitations.
Offering (havis) and verbal petition for share, guidance to true riches, and successful yoking of energies.
Use as a morning alignment mantra: ‘May truth, harmony, illumined mind, noble will, infinite freedom, and life-force coordinate my day’s movement.’
dyu-bhakta: dyu ‘heaven/light’ + bhakta (pp. of √bhaj ‘to apportion’) → ‘heaven-allotted share’. dideṣṭu from desiderative/causative nuance of √diś ‘to point out, indicate’. rekṇa (wealth/substance) linked to √ric/√riñc ‘to leave, to be empty’ is debated; here treated semantically as ‘store/possession’ in RV usage. ni-yu- (in niyuváite) from √yuj ‘yoke’ with ni- ‘down/into’ → ‘harnessed/assigned’.
ṛta via Adityas’ governance (Mitra-Varuṇa-Aryaman-Bhaga), portion/distribution (bhaj-field: dyu-bhakta, Bhaga), Aditi (infinite consciousness)
The ‘share apportioned by luminous heaven’ implies distribution according to ṛta—what the higher order assigns when the being is aligned.
‘True riches’ (rekṇas) are those consistent with satya: enduring inner gains rather than transient acquisitions.
Cosmic administration: powers that apportion, uphold, and propel evolution from lower to higher.
Proto-Vedāntic and integral-psychological reading (Aurobindo/Kashyap): gods as powers of consciousness coordinating transformation.
morning/forenoon (dyu as luminous day-power; suitable for beginning movement)
Heaven = higher mind/illumination; Two Worlds = higher and lower consciousness; Wind = prāṇa carrying the yoga; ‘share’ = measured descent of force and knowledge into life.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘allotment of the divine share’: the Aditya powers administer a heaven-determined portion (dyu-bhakta). Aditi ‘indicates’ the true riches—an inner discernment of what belongs to the seeker’s right growth—while Vāyu provides the dynamic carriage and Bhaga the fortunate enjoyment.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The distribution lexicon (√bhaj) is pan-IE (apportion/share). Mitra as Indo-Iranian shared deity-name signals inherited social-cosmic ideology. √yuj ‘yoke’ is strongly PIE (Latin iugum, etc.), here used for ‘harnessing’ inner forces.
- What is the relationship between the Rishi and the Devata here?
- The seer requests not random wealth but the heaven-allotted portion—i.e., what accords with ṛta and the soul’s measure. The devatās respond by giving, indicating, and harnessing energies so the seeker receives and can carry the right riches.
Alignment meditation: bring mind (Indra), ethical will (Aryaman), harmony (Mitra), truth-law (Varuṇa) under the wideness of Aditi; then feel prāṇa (Vāyu) harnessed for right action and delight (Bhaga).
Anāhata–Viśuddha–Ājñā axis (harmony/ethics → truth-expression → illumined mind)
Nādī-śodhana (alternate nostril) for harmony (Mitra) and order (Varuṇa), then a few fuller inhalations to feel Vāyu as guided force.
Widened, ordered, quietly luminous; readiness for right movement.
After chanting, ask inwardly: ‘What are the true riches today?’ Wait for a clear indication (Aditi ‘points out’), then commit prāṇa to one aligned action.
Follow Rigvedic udātta/anudātta/svarita as per śākhā tradition; key lifts often occur on divine names and verbs of granting (dadātu, dideṣṭu).
Keep clear udātta rise on deity-names; avoid flattening compounds like dyubhaktam; maintain cadence at pāda breaks (|).
(mitras tan no): keep final -s of mitras lightly before dental t, (varuṇo): retroflex ṇ; short final -o, (rodasī): long ī, (dyu-bhaktam): pronounce dyu as ‘dyu’ (not ‘ju’) with palatal glide, (dideṣṭu): retroflex ṣṭ, (aditi): short vowels, clear dental t, (niyuvaite): articulate ‘yuv’ cluster smoothly
steady, expansive, slightly elevated on invocatory names; end with a settled, affirmative tone.
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