Rig Veda 7.53.3: Mandala 7, Sukta 53, Mantra 3
Sukta 7.53
- Rishi
- Vasiṣṭha
- Devata
- Dyāvāpṛthivī
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
उतो हि वां रत्नधेयानि सन्ति पुरूणि द्यावापृथिवी सुदासे । अस्मे धत्तं यदसदस्कृधोयु यूयं पात स्वस्तिभिः सदा नः ॥
utó hí vāṃ ratna-dhéyāni sánti purū́ṇi dyāvāpṛthivī sudā́se | asmē dhattaṃ yád ásad askṛ́dhoyu yūyáṃ pāta svastíbhíḥ sádā naḥ ||
आसमान और धरती, तुम्हारे पास बहुत सारे खज़ाने हैं जो देने वाले को मिलते हैं। जो भी हमारे अंदर कमी है, वो भर दो। तुम कभी हाथ नहीं झुकाते। हमेशा अपनी शांति से हमारे निगरानी करते रहो।
Word by Word
- उतो
- and also / moreoverIndeclinableसमुच्चय/अन्वर्थक निपात ("and also, moreover")Root उ (उत) अव्यय-प्रातिपदिक
- हि
- indeed / forIndeclinableनिपात (हेतौ/निश्चये) "indeed, for"Root हि अव्यय-प्रातिपदिक
- वाम्
- of you two / you twoPronounषष्ठी/द्वितीया द्विवचन (enclitic) "of you two / you two"Role सम्बन्ध (genitive relation) / कर्म (if taken as object)Root युष्मद् (युवाम्) सर्वनाम-प्रातिपदिक
- रत्नधेयानि
- treasures / gifts to be bestowedNounनपुंसकलिङ्ग, प्रथमा बहुवचनRole कर्तृ (of ‘सन्ति’)Root रत्न-धेय (प्रातिपदिक; रत्न + धेय < √धा)
- सन्ति
- are / existVerbलट्, प्रथमपुरुष, बहुवचनRole क्रियाRoot √अस् (भू-सत्तायाम्)
- पुरूणि
- manyAdjectiveनपुंसकलिङ्ग, प्रथमा बहुवचन (रत्नधेयानि इति विशेषणम्)Role कर्तृ-विशेषणRoot पुरु (प्रातिपदिक)
- द्यावापृथिवी
- Heaven-and-EarthNounस्त्रीलिङ्ग (द्वन्द्व), प्रथमा द्विवचनRole सम्बोधन/अधिकारण-सम्बन्ध (addressed pair) / वाक्य-सम्बन्धRoot द्यावा-पृथिवी (द्वन्द्व-प्रातिपदिक)
- सुदासे
- to SudāsNounपुंलिङ्ग, चतुर्थी एकवचनRole सम्प्रदानRoot सुदास (प्रातिपदिक; नाम)
- अस्मे
- for usPronounचतुर्थी/सप्तमी बहुवचन (Vedic enclitic) "for us / among us"Role सम्प्रदान (with धत्तम्)Root अस्मद् सर्वनाम-प्रातिपदिक
- धत्तम्
- place / bestow (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचनRole क्रियाRoot √धा (धारणे/स्थापने)
- यत्
- whateverPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन (relative) "whatever"Role कर्म (of implied giving/placing) / सम्बन्धRoot यद् सर्वनाम-प्रातिपदिक
- असत्
- non-existent / lackingAdjective/Nounनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचनRole कर्म-विशेषण / कर्मRoot असत् (न + सत्; √अस् > सत्)
- अस्कृधोयु
- O you two who do not harm / who are not treacherous (helpers)Adjective (epithet)(vocative) द्विवचन, used as संबोधन of the addressed pairRole सम्बोधनRoot अ-स्कृधो-यु (बहुव्रीहि/कर्मधारय; स्कृध/स्कृध् ‘harm, injure’ + यु ‘joining/allying’)
- यूयम्
- you (all)Pronounप्रथमा बहुवचनRole कर्तृ (of पात)Root युष्मद् सर्वनाम-प्रातिपदिक
- पात
- protectVerbलोट्, मध्यमपुरुष, बहुवचनRole क्रियाRoot √पा (पालने/रक्षणे)
- स्वस्तिभिः
- with well-being / with blessingsNounस्त्रीलिङ्ग, तृतीया बहुवचनRole करणRoot स्वस्ति (प्रातिपदिक)
- सदा
- alwaysIndeclinableकालवाचक अव्यय "always"Root सदा अव्यय-प्रातिपदिक
- नः
- us / of usPronounषष्ठी/द्वितीया बहुवचन (enclitic) "of us / us"Role कर्म (of पात) / सम्बन्धRoot अस्मद् सर्वनाम-प्रातिपदिक
Sandhi Notes
- Sandhi resolution (padapāṭha-style): उतो | हि | वाम् | रत्नधेयानि | सन्ति | पुरूणि | द्यावापृथिवी | सुदासे || अस्मे | धत्तम् | यत् | असत् | अस्कृधोयु | यूयम् | पात | स्वस्तिभिः | सदा | नः || Notable: वां → वाम् (enclitic dual of युष्मद्)
- द्यावापृथिवी is a dvandva compound ‘Heaven-and-Earth’
- अस्कृधोयु is treated as a vocative dual epithet (addressing the divine pair) and is not further split in the saṃhitā text
The meaning
Outer meaning
Heaven and Earth possess many deposits of treasure for the generous one; they are asked to place in the worshippers what is lacking and to guard them always with well-being.
Inner meaning
The higher and lower poles of our being hold ‘ratnadheyāni’—placements of inner riches: capacities, inspirations, stable strengths, and harmonizing energies. ‘Sudāsa’ (the good giver) is also the inner sacrificer: the part of us that offers sincerely and generously to the divine. The prayer is for completion: let the Parents put into us what is still absent (yad asat)—missing light, missing force, missing peace—so the nature becomes integral. Their unfailing giving (askṛdhoyu) is the steady support of the cosmos mirrored as an inexhaustible inner Grace. ‘Svastibhiḥ’ are harmonies of well-being—right arrangements of forces that keep the journey safe.
Universal truth
When we offer ourselves with sincerity, the universe responds by awakening latent riches and filling our lacks. True well-being is not mere comfort but a harmonious ordering of life-forces under a higher guidance.
Themes
Boon-bestowal, Completion of lack, Protection and well-being
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa)
- Other hymns
- RV 7.53.1, RV 7.54.1, RV 7.54.2, RV 7.54.3
Family tradition
Vasiṣṭha hymns often connect prosperity with Ṛta—inner riches as outcomes of right alignment and offering.
Significance
He frames abundance as a spiritual economy: the cosmos ‘places treasures’ in the seeker when the seeker becomes a true giver—open, aligned, and persevering.
The deity
- Devata
- Dyāvāpṛthivī
- Epithets
- askṛdhoyu (unfailing givers), ratnadhā (treasure-placers, implied)
- Related deities
- Bhaga (distributor of shares, thematic), Aditi (wholeness, thematic), Viśve Devāḥ (svasti guardians, thematic)
Cosmic role
Sustainers who distribute supports and boons across worlds; they maintain conditions for growth and safety.
Inner power
The power of completion and integration: supplying missing elements and arranging forces into svasti (harmonious well-being).
In ritual
Where it is used
Boon-request and protection formula: asking the cosmic supports to fill inner lack and maintain auspicious integrity (svasti) through the rite and life.
उ॒तो हि वां॑ रत्न॒धेया॑नि॒ सन्ति॑ पु॒रूणि॑ द्यावापृथिवी सु॒दासे॑ । अ॒स्मे ध॑त्तं॒ यदस॒दस्कृ॑धोयु यू॒यं पा॑त स्व॒स्तिभि॒: सदा॑ नः ॥
उ॒तो इति॑ । हि । वा॒म् । र॒त्न॒ऽधेया॑नि । सन्ति॑ । पु॒रूणि॑ । द्या॒वा॒पृ॒थि॒वी॒ इति॑ । सु॒ऽदासे॑ । अ॒स्मे इति॑ । ध॒त्त॒म् । यत् । अस॑त् । अस्कृ॑धोयु । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥
uto iti | hi | vām | ratna-dheyāni | santi | purūṇi | dyāvāpṛthivī iti | su-dāse | asme iti | dhattam | yat | asat | askṛdhoyu | yūyam | pāta | svasti-bhiḥ | sadā | naḥ
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4 × ~11; assertive petitionary cadence
Supplicatory but firm; the third pāda often carries the ‘lack-to-fullness’ turn.
Builds confidence and receptivity; the rhythm supports a sense of being ‘filled’ and safeguarded.
- रत्नधेयानि (ratnadheyāni)
- Literal: treasure-deposits/placements. Symbolic: stored inner gifts: faculties, powers, inspirations placed in the being
- सुदासे (sudāse)
- Literal: to/for the good giver. Symbolic: the generous inner sacrificer; the soul-part that offers rightly
- अस्मे धत्तम् (asme dhattam)
- Literal: place in us. Symbolic: implant or awaken needed powers within mind-life-body
- यद असत् (yad asat)
- Literal: whatever is not / lacking. Symbolic: the missing elements of wholeness—light, strength, joy, peace not yet manifested
- अस्कृधोयु (askṛdhoyu)
- Literal: unfailing in giving. Symbolic: steady, inexhaustible support of the cosmic parents as inner grace
- स्वस्तिभिः (svastibhiḥ)
- Literal: with well-beings. Symbolic: harmonizing forces that set right rhythms and safe passages in consciousness
Boon-request and protection formula: asking the cosmic supports to fill inner lack and maintain auspicious integrity (svasti) through the rite and life.
Used as a prosperity-and-protection petition within broader invocations to cosmic supports; adaptable to household prayers for well-being.
Recited to request boons (ratna) and protection (svasti) for the yajamāna and community.
As a daily affirmation-prayer: ‘place in me what I lack—clarity, courage, calm—and guard me in harmony’ (especially before travel or major tasks).
- (ratna-dheya) ‘that in which treasure is placed’ or ‘treasure-placement’ from √ ‘to place, establish’. (asat) here best read contextually as ‘not yet present/realized’ rather than metaphysical ‘non-being’. (svasti) from su- ‘good’ + √ ‘to be’ → ‘good being’, integral well-being.
Plenitude (ratna as essence-wealth), Progress by filling the ‘not-yet’ (asat as unmanifest), Svasti as integral harmony
Implicit: true ‘treasure’ is what supports right order and right action.
The ‘good giver’ aligns with satya by sincere offering; the response is a truthful increase, not a deceptive gain.
Cosmic parents as storehouses of potentials that can be deposited into the evolving being.
Integral Vedic psychology: prosperity as awakening of inner faculties under cosmic law.
Sky = higher possibilities; Earth = embodied capacity; treasures = latent powers; svasti = harmonious functioning of the whole system.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘treasure-deposits’ mythologem: the cosmos (Heaven-Earth) holds stored plenitudes that can be released to the sacrificer. Inner sense: the practitioner asks the foundational powers to install in the being what is still unmanifest—completing the evolution from lack to fullness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- svasti uses √as ‘to be’, from PIE *h₁es- ‘to be’ (highly stable IE root). √dhā ‘to place’ in dheya relates to PIE *dʰeh₁- ‘to put, set’ (cf. Greek títhēmi, Latin faciō is different; but ‘do’/‘deed’ patterns in Germanic are related to *dʰeh₁- in parts of IE).
- What is the relationship between the Rishi and the Devata here?
- The rishi presents the sacrificer as ‘sudāsa’ (right giver), prompting a lawful reciprocity: the cosmic parents respond by placing inner treasure and guarding the process with svasti—conditions of safe, integral transformation.
Receive the ‘missing element’: identify one lack (peace, clarity, strength) and open to its descent from above and stabilization below.
Anāhata (svasti/harmony) with Sahasrāra opening and Mūlādhāra grounding
Inhale: receive from the vast; exhale: settle into the body; mentally repeat ‘dhattam… svastibhiḥ’.
Receptive, grateful, harmonized.
After chanting, sit for 2–3 minutes sensing ‘treasures’ as subtle lights entering the heart and spreading as a protective balance through the limbs and breath.
Tri-svara Vedic; keep the refrain-like ‘yūyam pāta svastibhiḥ sadā naḥ’ steady and even.
Let ‘ratnadheyāni’ and ‘asme dhattam’ be clearly articulated; soften into reassurance on ‘svastibhiḥ’.
ratna-dheyāni: clear cluster -tn- with light dental contact., askṛdhoyu: keep vocalic ṛ crisp; avoid ‘ri’., svastibhiḥ: short a in sva-, and aspirate -bhiḥ lightly.
Warm, protective, with a gentle emphasis on the final guarding phrase.
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