Rig Veda 7.41.3: Mandala 7, Sukta 41, Mantra 3
Sukta 7.41
- Rishi
- Vasiṣṭha
- Devata
- Bhaga, with prosperity/illumination motifs
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
भग प्रणेतर्भग सत्यराधो भगेमां धियमुदवा ददन्नः । भग प्र णो जनय गोभिरश्वैर्भग प्र नृभिर्नृवन्तः स्याम ॥
bhaga praṇétar bhaga satyárādho bhágemā́ṃ dhíyam úd avā́ dádann naḥ | bhaga prá no janaya góbhir áśvair bhaga prá nṛ́bhir nṛvántāḥ syāma ||
भग, तुम हमारा रास्ता दिखाओ, तुम्हारा देना सच है और सही है। हमें ऐसा ज्ञान दो जो हम ऊपर ले आए। भग, तुम हमें आगे बढ़ाओ, रोशनी और ताकत के साथ। भग, हम इंसान बने रहें और अपने अंदर ताकत रखें।
Word by Word
- भग
- O Bhaga (the god Bhaga)Noun (देवता-नाम)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot भग (प्रातिपदिक) < PIE *bʰag- ‘भाग/वितरण’
- प्रणे॑त॒र्
- O leader/guideNoun (agent)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot प्र-नी (धातु) → प्रणेता (कृदन्त, तृच्)
- भग
- O BhagaNoun (देवता-नाम)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot भग (प्रातिपदिक)
- सत्य॑राधः
- whose bounty is true / of true beneficenceAdjective (bahuvrīhi/karmadhāraya compound used vocatively)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot सत्य- (प्रातिपदिक) + राधस् (प्रातिपदिक ‘दान/अनुग्रह/समृद्धि’)
- भगे॑
- O BhagaNoun (देवता-नाम)पुंलिङ्ग, सम्बोधन, एकवचन (वैदिक रूप: भगे)Role सम्बोधनRoot भग (प्रातिपदिक)
- इमाम्
- thisPronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot इदम् (सर्वनाम)
- धियम्
- prayer/thought/hymnNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot धी (प्रातिपदिक) ‘विचार/प्रार्थना/कविता’
- उदवा
- raise up / further / promoteVerbविधिलिङ्/आज्ञार्थ-प्राय, मध्यमपुरुष, एकवचनRole (क्रिया)Root उद् + अव (धातु) → उद्-अव (आज्ञार्थ/विधिलिङ् 2 एकवचन) (वैदिक: ‘उदवा’ = ‘उद्-अव’)
- ददन्
- givingParticiple (present active)पुंलिङ्ग, प्रथमा, एकवचन (सम्बोधनार्थे/कर्तरि—‘(त्वं) ददन्’)Role कर्तृ (भगः)Root दा (धातु) → ददत् (वर्तमान कृदन्त)
- नः
- to us / for us / ourPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक ‘नः’)Role सम्प्रदान (हितार्थ) / सम्बन्धRoot अस्मद् (सर्वनाम)
- भग
- O BhagaNoun (देवता-नाम)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot भग (प्रातिपदिक)
- प्र
- forth, forwardIndeclinableअव्ययRole (क्रियाविशेषण)Root प्र (उपसर्ग/अव्यय)
- नः
- usPronounद्वितीया/चतुर्थी, बहुवचन (एन्क्लिटिक)Role कर्म/सम्प्रदान (सन्दर्भानुसार)Root अस्मद् (सर्वनाम)
- जनय
- beget/produce for (us)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचनRole (क्रिया)Root जन् (धातु) → जनय (लोट् 2 एकवचन; causative sense ‘जनय’)
- गोभिः
- with cowsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole करणRoot गो (प्रातिपदिक)
- अश्वैः
- with horsesNounपुंलिङ्ग, तृतीया, बहुवचनRole करणRoot अश्व (प्रातिपदिक)
- भग
- O BhagaNoun (देवता-नाम)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot भग (प्रातिपदिक)
- प्र
- forthIndeclinableअव्ययRole (क्रियाविशेषण)Root प्र (अव्यय)
- नृभिः
- with menNounपुंलिङ्ग, तृतीया, बहुवचनRole करण/सहकारRoot नृ (प्रातिपदिक ‘पुरुष/वीर’)
- नृवन्तः
- possessing men/heroic followersAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (वयं)Root नृ-वन्त् (प्रातिपदिक; -वन्त् ‘युक्त/सम्पन्न’)
- स्याम
- may we beVerbविधिलिङ्, उत्तमपुरुष, बहुवचनRole (क्रिया)Root अस् (धातु) → स्याम (विधिलिङ् 1 बहुवचन)
Sandhi Notes
- पदच्छेद (sandhi-resolved): भग | प्रणे॑त॒र् | भग | सत्य॑राधः | भगे॑ | इमाम् | धियम् | उद्-अव | ददन् | नः || भग | प्र | नः | जनय | गोभिः | अश्वैः || भग | प्र | नृभिः | नृवन्तः | स्याम । विशेष: ‘उद॑वा’ = उद् + अव (वैदिक संधि/संक्षेप)
- ‘भगे॑मां’ = भगे + इमाम् (ए/इ संधि से ‘ए’ बना रहता, पदसंहिता में संयोग)
- ‘गोभिरश्वैः’ = गोभिः + अश्वैः (विसर्ग-लोप/र्-आगम के साथ संहिता-पाठ)
The meaning
Outer meaning
O Bhaga, leader, whose giving is true—raise up this thought in us. Generate us forward with cows and horses; may we be rich in men, possessed of true human powers.
Inner meaning
Bhaga is invoked as praṇetar (guide) and satyarādhas (true in his bestowal): the power that leads the being by giving the right delight and capacity. The ‘dhi’ (inspired thought) is to be lifted upward and brought forward—illumination that becomes a directive intelligence. ‘Go’ are not cattle but rays of knowledge; ‘aśva’ are swift vital energies for action. The prayer is for an integral increase: light (go), force (aśva), and nṛ (true human powers)—a nobler humanhood (nṛvantaḥ) shaped by the soul rather than ego.
Universal truth
True prosperity is threefold: clarity of understanding, energy for right action, and mature human power grounded in truth. When guidance comes from a higher delight aligned with truth, growth becomes harmonious and creative.
Themes
Inner prosperity (rādhas) as spiritual felicity, Illumination and inspired thought (dhī), Soul-growth and right distribution (Bhaga), Becoming 'nṛvantaḥ'—heroic completeness of the human vessel
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vāsiṣṭha
- Other hymns
- RV 7.41.2 (Bhaga as upholder), RV 7.41.4 (continuity of bhaga through the day), RV 7.40.7 (arka—hymn/ray of light; svasti protection)
Family tradition
Vasiṣṭha hymns characteristically seek ‘integral wealth’: illumination (go), force (aśva), and right human formation (nṛ).
Significance
The seer’s aim is not mere gain but transformation: inspired thought leading to luminous knowledge and energetic action, culminating in a nobler human instrument.
The deity
- Devata
- Bhaga (Āditya)
- Epithets
- praṇetā (guide), satyarādhas (true-giver)
- Related deities
- Mitra–Varuṇa (truth and harmony), Savitar (impeller of forward movement), Indra (supporting illumination and victory)
Cosmic role
Apportions divine delight and capacities; leads beings by right enjoyment and fortunate increase within ṛta.
Inner power
Guidance through luminous delight: the power that makes progress attractive, sustainable, and truth-aligned; awakens dhi and equips it with light and force.
In ritual
Where it is used
Prosperity and guidance prayer within morning Bhaga sequence; suitable in prātaḥ recitations and auspicious commencements.
भग॒ प्रणे॑त॒र्भग॒ सत्य॑राधो॒ भगे॒मां धिय॒मुद॑वा॒ दद॑न्नः । भग॒ प्र णो॑ जनय॒ गोभि॒रश्वै॒र्भग॒ प्र नृभि॑र्नृ॒वन्त॑: स्याम ॥
भग॑ । प्रऽने॑त॒रिति॒ प्रऽने॑तः । भग॑ । सत्य॑ऽराधः । भग॑ । इ॒माम् । धिय॑म् । उत् । अ॒व॒ । दद॑त् । नः॒ । भग॑ । प्र । नः॒ । ज॒न॒य॒ । गोभिः॑ । अश्वैः॑ । भग॑ । प्र । नृऽभिः॑ । नृ॒ऽवन्तः॑ । स्या॒म॒ ॥
bhaga | pra-netaritipra-netaḥ | bhaga | satya-rādhaḥ | bhaga | imām | dhiyam | ut | ava | dadat | naḥ | bhaga | pra | naḥ | janaya | gobhiḥ | aśvaiḥ | bhaga | pra | nṛ-bhiḥ | nṛ-vantaḥ | syāma
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4 pādas × ~11 syllables
Supplicatory yet propulsive; repeated ‘bhaga’ gives a mantra-like insistence and intimacy.
Invokes guidance, then lifts the mind (dhi), then energizes life (aśva), then consolidates into human power (nṛ)—a stepwise inner ascent.
- प्रणेता (praṇetā)
- Literal: leader, guide. Symbolic: Inner guidance that leads the evolution of the being
- सत्यराधस् (satyarādhas)
- Literal: whose gift/boon is true. Symbolic: Bestowal aligned with truth and right measure, not desire
- धिय (dhiyā)
- Literal: thought, vision, inspired intelligence. Symbolic: Illumined understanding; mantra-born insight
- उद् अव (ud avā)
- Literal: up and forth. Symbolic: Raising consciousness and bringing it forward into life
- गो (go)
- Literal: cow. Symbolic: Rays of light/knowledge; illuminations
- अश्व (aśva)
- Literal: horse. Symbolic: Vital energy, dynamic force of action
- नृभिः / नृवन्तः (nṛbhiḥ / nṛvantaḥ)
- Literal: with men / possessing menliness. Symbolic: Powers of true humanity: courage, right governance, soul-force in action
Prosperity and auspiciousness invocations within Soma/yajña settings; Bhaga hymns commonly support rites seeking 'rādhas' (bounty) and well-being (svasti).
At dawn; before beginning work, travel, study, or any new undertaking.
Āhvāna and yācñā (petition): for inspiration, illumination, energy, and human strength.
A ‘project-start’ mantra: chant to receive right idea (dhi), clear knowledge (go), sustained energy (aśva), and humane leadership (nṛ).
Key roots and forms: (1) bhaga-: from PIE *bʰag- 'to apportion, share' (cf. Avestan baga- 'god, lord', Slavic bogŭ 'god/fortune'); in RV, Bhaga is the divine allocator of the 'portion' of felicity and auspiciousness. (2) pra-netā : pra- 'forward' + √nī 'to lead' (netṛ 'leader'); indicates inner guidance conducting the being towards increase. (3) satya-rādhas : satya 'truth-being' + rādhas 'bounty, gracious gift' (often of gods); suggests giving that is true in essence (not merely desirable). (4) dhī- : from √dhī/√dhā semantic field 'to place, to think/hold'—in Vedic usage dhī is luminous inspired intelligence. (5) úd-ava: paired particles 'up/out' and 'down' imply a two-way movement: elevation of thought and descent of power into embodiment. (6) janaya: causative of √jan 'be born'—to cause a new birth of the seeker’s state. (7) go-: multivalent 'cow' and 'ray/light'; inner sense justified by Vedic go as luminous wealth of the dawn and of insight. (8) aśva-: 'horse' as force of movement/energy; frequently symbolizes dynamic powers that carry the sacrifice and the seeker.
Satya (truth-being) as criterion of divine giving, Rita implicit via right apportioning and true order of boons, Descent-and-ascent dynamic (ut/ava) of consciousness
Bhaga’s function implies ṛta as just distribution and right movement forward (pra janaya).
Explicit in satyarādhas: gifts that are true, not flattering to ego.
Formation of the human instrument by mantra: dhi gives form; go and aśva supply light and force.
Mantric psychology (Aurobindo/Kashyap): material symbols as inner energies; prosperity as consciousness-power.
Dawn (by hymn sequence)
Cows = rays of knowledge; horses = vital energies; dawn/sun = awakening and forward impetus; ‘men’ = organized faculties of the soul in life.
- What is the primary Vedic 'mythologem' present in this verse?
- The 'apportioning deity' mythologem: Bhaga as the divine distributor who assigns the right share (bhāga) of light, force, and human capacity. Rather than an external bestowal of cattle and horses, the verse frames an inner begetting (janaya) of illumination (go) and dynamic power (aśva), culminating in nṛvant- (heroic fullness).
- How does the linguistic structure reflect Proto-Indo-European roots?
- Bhaga aligns with PIE *bʰag- 'apportion/share' (Avestan baga-, Slavic bogŭ). The semantics of 'portion' naturally expand to 'fortune' and then to 'lord/god'—a known Indo-Iranian development. The verb √nī 'lead' (netṛ) is also PIE-consistent (*h₁nei- 'lead'), reinforcing the formulaic Vedic idea of the god as 'leader forward' (pra-netā).
- What is the relationship between the Rishi and the Devata here?
- It is reciprocal and developmental: the seer offers aspiration (dhī) and invocation, while Bhaga grants a 'true' bounty (satya-rādhas) that does not merely comfort but generates a new birth of capacities—illumining knowledge (go), energizing movement (aśva), and stabilizing heroic faculties (nṛ). The request implies alignment with truth as the condition for right enjoyment of the divine portion.
Bring forth dhi: sit after chanting and ask for the ‘true leading’ in one current life decision; wait for a quiet, luminous directive rather than mental debate.
Ājñā (dhi/illumined direction) supported by Maṇipūra (aśva/energy) and Anāhata (Bhaga as delight/consent).
Inhale on ‘bhaga praṇetar’; hold briefly on ‘satyarādho’; exhale slowly on ‘dhiyam ud avā’; then 6 breaths visualizing rays (go) entering the brow and energy (aśva) filling the torso.
Directed inspiration; luminous dynamism; confident forward motion.
Choose one ‘dhi’ to lift today (a guiding thought). After chanting, write one sentence of the clearest insight received; then take one small action immediately to embody the ‘aśva’ energy in right measure.
Follow Saṃhitā accents; repeated vocative ‘bhaga’ should retain consistent melodic lift to build mantra-force.
Give a gentle stress to ‘dhiyam’ and ‘gobhir aśvaiḥ’ to mark the inner ‘light + force’ pair.
praṇetar: retroflex ṇ; clear dental t, satyarādho: long ā; dh aspirated, bhagemāṃ: nasalization on āṃ, gobhir: soft bh aspiration, aśvaiḥ: śv cluster; diphthong aiḥ clear
Warmly commanding; devotional insistence without harshness.
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