Rig Veda 7.77.6: Mandala 7, Sukta 77, Mantra 6
Sukta 7.77
- Rishi
- Vasiṣṭha
- Devata
- Uṣas
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
यां त्वा दिवो दुहितर्वर्धयन्त्युषः सुजाते मतिभिर्वसिष्ठाः । सास्मासु धा रयिमृष्वं बृहन्तं यूयं पात स्वस्तिभिः सदा नः ॥
yā́ṃ tvā divó duhitár vardháyanty uṣaḥ sujāte matíbhir vasiṣṭhāḥ | sā́smā́su dhā rayím ṛṣváṃ bṛhántaṃ yūyáṃ pāta svastíbhíḥ sádā naḥ ||
天の娘、よく生まれし曙よ、ヴァシシュタたちが光明の思念によって汝を増し育てるその汝よ。われらのうちに、高く広大なる「rayi」（富・資糧）を据えたまえ。さらに諸力（神々）よ、つねに「svasti」（安寧・吉祥）をもってわれらを護りたまえ。
Word by Word
- याम्
- whom (her)Pronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यद् (सर्वनाम-प्रातिपदिक) → या-
- त्वाम्
- youPronounस्त्रीलिङ्ग/सामान्य, द्वितीया, एकवचनRole कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक) → त्वा-
- दिवः
- of heavenNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root दिव्/द्यौ (प्रातिपदिक: दिव्/द्यौ-)
- दुहितः
- O daughterNounस्त्रीलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot दुहितृ (प्रातिपदिक: दुहितृ-)
- वर्धयन्ति
- they make grow / they exaltVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRole क्रियाRoot वृध् (धातु)
- उषः
- O Uṣas (Dawn)Nounस्त्रीलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot उषस् (प्रातिपदिक: उषस्-)
- सुजाते
- well-born, of noble birthAdjectiveस्त्रीलिङ्ग, सम्बोधन, एकवचनRole विशेषण (उषः)Root सु-जात (कृदन्त/विशेषण-प्रातिपदिक: सुजात-)
- मतिभिः
- with thoughts / hymnsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole करणRoot मति (प्रातिपदिक: मति-)
- वसिष्ठाः
- the Vasiṣṭhas (Vasiṣṭha’s clan/poets)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot वसिष्ठ (ऋषि-नाम, प्रातिपदिक: वसिष्ठ-)
- सा
- shePronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot तद् (सर्वनाम-प्रातिपदिक) → सा-
- अस्मासु
- among us / in usPronounसप्तमी, बहुवचनRole अधिकरणRoot अस्मद् (सर्वनाम-प्रातिपदिक) → अस्म-
- धा
- place! / bestow!Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRole क्रियाRoot धा (धातु)
- रयिम्
- wealthNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रयि (प्रातिपदिक: रयि-)
- ऋष्वम्
- lofty, eminentAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole विशेषण (रयिम्)Root ऋष्व (विशेषण-प्रातिपदिक: ऋष्व-)
- बृहन्तम्
- great, abundantAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole विशेषण (रयिम्)Root बृहन्त् (विशेषण-प्रातिपदिक: बृहन्त्-)
- यूयम्
- you (all)Pronounप्रथमा, बहुवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक) → यूयम्
- पात
- protect!Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, बहुवचनRole क्रियाRoot पा (धातु)
- स्वस्तिभिः
- with well-beings / auspicious blessingsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole करणRoot स्वस्ति (प्रातिपदिक: स्वस्ति-)
- सदा
- alwaysIndeclinableअव्ययRole क्रियाविशेषणRoot सदा (अव्यय)
- नः
- of us / for usPronounषष्ठी (एन्क्लिटिक), बहुवचनRole सम्प्रदान/सम्बन्ध (दत्त-रक्षण-सम्बन्ध)Root अस्मद् (सर्वनाम-प्रातिपदिक) → नः
Sandhi Notes
- पदच्छेदः (Vedic sandhi resolved): याम् | त्वाम् | दिवः | दुहितः | वर्धयन्ति | उषः | सुजाते | मतिभिः | वसिष्ठाः || सा | अस्मासु | धा | रयिम् | ऋष्वम् | बृहन्तम् | यूयम् | पात | स्वस्तिभिः | सदा | नः । Notes: (1) यां त्वा → याम् त्वाम् (अनुस्वार/नासिक्य-सन्धि; m before t). (2) वर्धयन्त्युषः → वर्धयन्ति उषः (इ + उ → यु; यण्-सन्धि). (3) मतिभिर्वसिष्ठाः → मतिभिः वसिष्ठाः (विसर्ग/रकारादेश-सन्धि: ः + व → र्व् in saṃhitā). (4) सास्मासु → सा अस्मासु (आ + अ → आ; दीर्घ-सन्धि). (5) धा रयिम्: RV style often keeps imperative धा as separate pada
- semantically governs रयिम्. (6) स्वस्तिभिः सदा नः: no further sandhi required
- नः is enclitic gen./dat. Accent marks in the input are saṃhitā accents
- pada form here is unaccented for morphological clarity
The meaning
Outer meaning
O Dawn, well-born Daughter of Heaven, whom the Vasiṣṭhas increase with their thoughts—establish in us a lofty and vast wealth (rayi). And may you Powers protect us always with well-being.
Inner meaning
Uṣas is ‘Daughter of Heaven’—born from the higher consciousness (dyu) and descending into mind. The Vasiṣṭhas ‘increase’ her by matis: illumined, attentive thoughts that make the dawn-force stronger in the human instrument. The request is for ‘rayi’ not as mere wealth but as plenitude of being—lofty (ṛṣvam) and vast (bṛhantam), i.e., intensified and widened consciousness-power. The closing ‘yūyam’ invokes attendant divine powers (the luminous host) to guard the seeker with ‘svasti’—states of harmony, wholeness, and right functioning.
Universal truth
Illumination grows by our conscious collaboration. When we nurture higher light with luminous thought, it establishes a vast plenitude in us, and life becomes protected by a pervasive well-being.
Themes
Seer-thoughts fostering deity, Protection (svasti), Inner wealth and wideness
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.76-7.79 (Uṣas cycle), RV 7.18 (Vasiṣṭha/Indra themes of overcoming hostility)
Family tradition
The verse explicitly names the Vasiṣṭhas, highlighting the family’s mantra-yoga: illumination is strengthened by matis and returns as rayi (plenitude).
Significance
A clear statement of collaborative revelation: the seer’s thought-force (mati) participates in the manifestation of the goddess; this aligns with Aurobindo’s view of mantra as effective inner action.
The deity
- Devata
- Uṣas
- Epithets
- divo duhitā, sujātā, establisher of rayi, giver of svasti through attendant powers
- Related deities
- Ādityas (guardians of ṛta), Viśve Devāḥ (the Powers implied by yūyam), Aśvins
Cosmic role
Mediator between heaven (higher light) and earth (human field); she brings the higher into the day-world.
Inner power
Descent of higher clarity that can be intensified by aspiration; establishes vast plenitude and protective harmony.
In ritual
Where it is used
Concluding dawn-verse with benedictive protection (svasti); suitable as a closing of morning recitation.
यां त्वा॑ दिवो दुहितर्व॒र्धय॒न्त्युष॑: सुजाते म॒तिभि॒र्वसि॑ष्ठाः । सास्मासु॑ धा र॒यिमृ॒ष्वं बृ॒हन्तं॑ यू॒यं पा॑त स्व॒स्तिभि॒: सदा॑ नः ॥
यान् । त्वा॒ । दि॒वः॒ । दु॒हि॒तः॒ । व॒र्धय॑न्ति । उषः॑ । सु॒ऽजा॒ते॒ । म॒तिऽभिः । वसि॑ष्ठाः । सा । अ॒स्मासु॑ । धाः॒ । र॒यिम् । ऋ॒ष्वम् । बृ॒हन्त॑म् । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥
yān | tvā | divaḥ | duhitaḥ | vardhayanti | uṣaḥ | su-jāte | mati-bhiḥ | vasiṣṭhāḥ | sā | asmāsu | dhāḥ | rayim | ṛṣvam | bṛhantam | yūyam | pāta | svasti-bhiḥ | sadā | naḥ
44
4 × ~11 syllables
Mantric and concluding; the final pāda has a protective benediction feel.
Integrates aspiration with assurance; leaves the listener in a guarded, uplifted wideness.
- divo duhitā
- Literal: daughter of heaven. Symbolic: illumination descending from higher plane of consciousness
- sujāte
- Literal: well-born. Symbolic: pure origin; authentic light not mixed with desire
- matibhiḥ
- Literal: by thoughts, understandings. Symbolic: luminous mental formations; attentive aspiration that strengthens the descent
- vasiṣṭhāḥ vardhayanti
- Literal: the Vasiṣṭhas increase (you). Symbolic: the seeker’s disciplined tradition increases the dawn-force through right seeing and mantra
- rayim
- Literal: wealth, plenitude. Symbolic: plenitude of being—power, joy, capacity of consciousness
- ṛṣvam
- Literal: lofty, exalted. Symbolic: heightened consciousness; uplifted force
- bṛhantam
- Literal: vast. Symbolic: wideness of being; universalizing expansion
- svastibhiḥ
- Literal: with well-being states. Symbolic: harmonizing protections; right functioning of mind-life-body under light
Dawn invocation in morning setting; supports prātaḥ-pravargya/prātaḥ-savana ethos as a protective and prosperity-bringing recitation (general).
At dawn; as a seal after invoking illumination and boons.
Invocation + establishment (dhā) + protective benediction (svasti).
Use as a closing mantra after meditation: affirm that the inner dawn has been strengthened by practice and ask for stable well-being throughout the day.
from √vṛdh ‘to grow/increase’: the seers ‘increase’ Dawn by mati—suggesting inner formation that invites the power’s fuller manifestation. from √dhā ‘to place’: a key Vedic verb for establishing divine qualities in the human. (rayi) from √rā/√ri ‘to give, bestow, shine’ (semantic overlap with abundance and radiance): hence ‘plenitude of being’. from su- + √as ‘good-being’: a stable condition of right existence, aligned with Ṛta.
Ṛta as right growth (vṛdh) and right placing (dhā), Bṛhat (vastness) explicitly, inner prosperity (rayi) as fullness of being
Svasti is the lived harmony of ṛta—protection through right order in the being.
Daughter of Heaven signifies truth-born illumination descending into mind.
Descent and establishment: higher light becomes embodied as rayi (plenitude) in the human field.
Mantra-yoga/Integral Vedism: thought-force (mati) is an instrument for manifestation of higher consciousness.
dawn
Higher-plane light descends; aspiration strengthens it; resulting plenitude is guarded by harmonizing forces.
- What is the primary Vedic 'mythologem' present in this verse?
- Mutuality of manifestation: the seers ‘increase’ Dawn through mati, and Dawn in turn ‘places’ rayi in them. Mythically, the goddess rises from Heaven; psychologically, illumination grows as aspiration/refined thought invites it, culminating in vast plenitude (bṛhat rayi).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vṛdh ‘grow’ continues PIE *werdʰ- ‘to grow’ (cf. English ‘worth’ as semantic cousin via Germanic developments; Latin ‘ver’ spring as seasonal growth field). su- + √as in svasti relates to PIE *h₁es- ‘to be’, framing ‘good-being’ as an ontological condition rather than luck.
- What is the relationship between the Rishi and the Devata here?
- The Rishi’s clan is explicitly named as co-creator of the experience: their mati is an instrument that widens Dawn’s action. The requested return is not external reward but an installed inner state—lofty, vast rayi—and continuous guarding by svasti (harmonized being).
Strengthen the dawn-force by ‘mati’: luminous attention and right thought; then receive rayi as a vast, steady fullness.
sahasrāra/ājñā (descent from ‘heaven’) + anāhata (svasti as harmonizing well-being)
Silent japa on inhale ‘uṣaḥ sujāte’; on exhale ‘svastibhiḥ sadā naḥ’—settling into protection.
Receptive, uplifted, protected wideness; a stable sattvic peace.
After chanting, spend 3 minutes in ‘mati’: hold a single clear aspiration without discursiveness; then feel rayi as a tangible fullness in the body; end by offering the day to be guarded by svasti (right harmony).
Chant with traditional Vedic accents; keep the benedictive closing pāda steady and even.
Do not rush ‘divo duhitā’; let the descent-image land. In the last pāda, keep ‘svastibhiḥ sadā naḥ’ as a single protective seal.
duhitar: pronounce h softly; keep i short, vardhayanti: dhy conjunct clear, matibhir: bh voiced aspirate, rayim: short a; y glide, bṛhantam: bṛ with vocalic ṛ; h audible, svastibhiḥ: sv cluster clean; bh aspirate; final ḥ light
Soft, reverent, sealing tone; slightly lower volume on the final benediction for inward absorption.
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