Rig Veda 10.47.6: Mandala 10, Sukta 47, Mantra 6
Sukta 10.47
- Devata
- Bṛhaspati
- Chandas
- Trishtubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
प्र सप्तगुमृतधीतिं सुमेधां बृहस्पतिं मतिरच्छा जिगाति । य आङ्गिरसो नमसोपसद्योऽस्मभ्यं चित्रं वृषणं रयिं दाः ॥
prá saptágum ṛtádhītiṃ sumedhā́ṃ bṛ́haspátiṃ matír ácchā jigāti | yá āṅgirásō námasopasádyo ’smábhyaṃ citráṃ vṛ́ṣaṇaṃ rayíṃ dāḥ ||
ഞങ്ങളുടെ മതി മുന്നോട്ട് പോകുന്നു ബൃഹസ്പതിയിലേക്കു—സപ്തഗൗ (ഏഴു ഗോകളുള്ളവൻ), ഋതധീതി (ഋതത്തെ ധ്യാനിക്കുന്നവൻ), സുമേധാ (പ്രകാശമയ ബുദ്ധി) യായവനിലേക്കു. ആ ആംഗിരസന്റെ സമീപത്ത് ഞങ്ങൾ നമസ്കാരത്തോടെ ഉപസദ്യ (ഉപാസനാസഭ/സന്നിധി) ഇരിക്കുന്നു—അവൻ ഞങ്ങൾക്ക് ചിത്ര (പ്രഭാസ്വര/വൈവിധ്യമയ), വൃഷണ (ബലവാൻ) റയി (സമൃദ്ധി, അന്തർധനമായ ബഹുരൂപ സമ്പത്ത്) നൽകട്ടെ.
Word by Word
- प्र
- forth, forwardIndeclinableउपसर्ग (क्रियाविशेषक)Root प्र (उपसर्ग)
- सप्तगुम्
- the Seven-cowed one (epithet)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot सप्तगु (प्रातिपदिक)
- ऋतधीतिम्
- right/ṛta-inspired thoughtNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot ऋत-धीति (प्रातिपदिक; समास)
- सुमेधाम्
- of good wisdomAdjectiveस्त्रीलिङ्ग, द्वितीया, एकवचन (ऋतधीतिम् इति विशेषणम्)Role KarmaRoot सु-मेधा (प्रातिपदिक; समास)
- बृहस्पतिम्
- BṛhaspatiNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot बृहस्पति (प्रातिपदिक)
- मतिः
- thought, intentionNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot मति (प्रातिपदिक)
- अच्छा
- towardsIndeclinableगत्यर्थक-अव्ययRoot अच्छा (अव्यय)
- जिगाति
- has gone, goesVerbलिट् (परिप्रास/परफेक्ट), परस्मैपद, प्रथमपुरुष, एकवचनRoot √गा (गम्/गा)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot यद् (सर्वनाम)
- आ
- unto, nearIndeclinableउपसर्गRoot आ (उपसर्ग)
- आङ्गिरसः
- the Aṅgiras (descendant of Aṅgiras)Nounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (यः…)Root आङ्गिरस (प्रातिपदिक)
- नमसा
- with homageNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot नमस् (प्रातिपदिक)
- उपसद्यः
- approaching, coming near (in worship)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (यः/आङ्गिरसः इति विशेषणम्); -य (भविष्यत्/विधेय-प्रत्ययः: ‘to be approached/approaching’)Role Kartā (विशेषणरूपेण)Root उप-सद् (कृदन्त; √सद् ‘to sit/approach’)
- अस्मभ्यम्
- to usPronounचतुर्थी, बहुवचनRole SampradānaRoot अस्मद् (सर्वनाम)
- चित्रम्
- bright, splendidAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (रयिम् इति विशेषणम्)Role KarmaRoot चित्र (प्रातिपदिक)
- वृषणम्
- strong, virileAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (रयिम् इति विशेषणम्)Role KarmaRoot वृषण (प्रातिपदिक)
- रयिम्
- wealth, bountyNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot रयि (प्रातिपदिक)
- दाः
- give (to us)Verbलोट् (विधिलिङ्/आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचन (वेदिके: दाः = देहि)Root √दा (दाने)
Sandhi Notes
- पदच्छेदः: प्र | सप्तगुम् | ऋतधीतिम् | सुमेधाम् | बृहस्पतिम् | मतिः | अच्छ | जिगाति || यः | आ | आङ्गिरसः | नमसा | उपसद्यः | अस्मभ्यम् | चित्रम् | वृषणम् | रयिम् | दाः || 1) म॒तिरच्छा॑ = मतिः + अच्छ (विसर्ग-सन्धिः: ः + अ → र्; वेदिक-रूपे ‘अच्छा’). 2) आ॑ङ्गिर॒सो = आ + आङ्गिरसः (उपसर्ग/निपात ‘आ’ पृथक्). 3) नम॑सोप॒सद्यो॒ऽस्मभ्यं॑ = नमसा + उपसद्यः + अस्मभ्यम्
- ‘उपसद्यः’ के पश्चात् अवग्रहः (ऽ) केवलं पदविभाग-चिह्नः।
The meaning
Outer meaning
Our thought goes forth to Bṛhaspati—seven-cowed, thinker of ṛta, of good intelligence. The Aṅgiras near whom we sit with reverence—may he give us the radiant, potent rayi.
Inner meaning
The hymn turns from Indra to Bṛhaspati, the power of the inspired Word and luminous intelligence that opens the hidden light. ‘Matir acchā jigāti’—the mind-movement goes toward him: aspiration aligning to the guru-power within. ‘Saptagum’ (seven-cowed) symbolizes complete possession of the rays of knowledge—integral illumination (seven as totality; cows as rays). ‘Ṛtadhīti’—the thinker whose cognition is of ṛta: truth-ordering intelligence that knows the right relation and right movement. ‘Sumedhā’—fine, luminous discernment. As ‘Aṅgiras,’ he belongs to the lineage of fire-seers who discover the hidden light in the cave; psychologically, he is the priestly power that breaks open the subconscient and releases knowledge. ‘Namasā upasadya’—we sit near with adoration: sustained inward approach, humility, and receptivity. The refrain asks for the same citra-vṛṣaṇa rayi: manifold, potent inner wealth—here especially as illumined understanding and word-power that organizes the being.
Universal truth
When the mind turns toward truth-ordering intelligence and approaches it with reverence and persistence, knowledge opens, speech becomes creative, and inner abundance follows.
Themes
Aspiration of mind (mati), Aṅgiras motif (finding the light), Inner approach (upasad), Gift of rayi
The seer
- Other hymns
- Rig Veda 10.47.1-6, Rig Veda 2.23-2.24 (Bṛhaspati hymns, thematically close: opening the cave, releasing cows/lights)
Family tradition
Āṅgirasa current is invoked (Bṛhaspati as Aṅgiras), suggesting affiliation in spirit with the fire-seer tradition of discovery of hidden light.
Significance
This verse explicitly describes the yogic movement: the mind (mati) goes forward toward the inner guru-power (Bṛhaspati), approaching with reverence; illumination (cows/lights) and ṛta-guided intelligence then yield the true rayi.
The deity
- Devata
- Bṛhaspati
- Epithets
- saptagu (seven-cowed), ṛtadhīti (thinker of ṛta), sumedhā (luminous intelligence), āṅgirasa (Aṅgiras)
- Related deities
- Agni (Aṅgiras fire), Indra (victorious mind-force), Sarasvatī (inspired flow of speech)
Cosmic role
Lord of the inspired Word (brahman) and spiritual intelligence; opener of the hidden light; priest of the gods who establishes right order through mantra.
Inner power
Mantric illumination: the power that makes thought true, speech creative, and breaks open inner obscurity to release knowledge.
In ritual
Where it is used
Bṛhaspati/Brāhmaṇaspati invocations in śrauta rites, especially where mantra-power and right formulation are central
प्र स॒प्तगु॑मृ॒तधी॑तिं सुमे॒धां बृह॒स्पतिं॑ म॒तिरच्छा॑ जिगाति । य आ॑ङ्गिर॒सो नम॑सोप॒सद्यो॒ऽस्मभ्यं॑ चि॒त्रं वृष॑णं र॒यिं दा॑: ॥
प्र । स॒प्तऽगु॑म् । ऋ॒तऽधी॑तिम् । सु॒ऽमे॒धाम् । बृ॒ह॒स्पति॑म् । म॒तिः । अच्छ॑ । जि॒गा॒ति॒ । यः । आ॒ङ्गि॒र॒सः । नम॑सा । उ॒प॒ऽसद्यः॑ । अ॒स्मभ्य॑म् । चि॒त्रम् । वृष॑णम् । र॒यिम् । दाः॒ ॥
pra | sapta-gum | ṛta-dhītim | su-medhām | bṛhaspatim | matiḥ | accha | jigāti | yaḥ | āṅgirasaḥ | namasā | upa-sadyaḥ | asmabhyam | citram | vṛṣaṇam | rayim | dāḥ
44
4×~11 syllables; a forward ‘pra…’ opening typical of Triṣṭubh propulsion.
Forward-moving, aspirational; smoother than martial Indra verses, with a ‘seeking’ tone.
Draws the mind inward and upward; supports attentive listening and receptivity to insight.
- matiḥ
- Literal: thought, intention, mind-movement. Symbolic: aspiration turning toward the higher guiding intelligence
- bṛhaspatim
- Literal: lord of the bṛhat; lord of prayer. Symbolic: master of luminous word and expansive intelligence; inner guru of mantra-power
- saptagum
- Literal: seven-cowed. Symbolic: complete possession of rays of knowledge; integral illumination (cows = light-rays)
- ṛtadhītīm
- Literal: one whose thought is of ṛta. Symbolic: truth-ordering cognition; intelligence aligned with cosmic rightness
- sumedhām
- Literal: good intelligence. Symbolic: luminous discernment that clarifies and guides action
- āṅgirasaḥ
- Literal: of the Aṅgiras lineage. Symbolic: fire-seer power that discovers hidden light in the cave (subconscient)
- namasā upasadyaḥ
- Literal: to be approached/sat near with reverence. Symbolic: humble, steady inner approach—receptive discipleship to the higher guidance
- citraṃ vṛṣaṇaṃ rayim
- Literal: varied, potent wealth. Symbolic: manifold inner richness, especially knowledge-force and effective word
Bṛhaspati-focused recitation for opening the way of inspired speech (brahman) and right thought; applicable where Bṛhaspati is invoked to clear obstacles to the sacrifice and to the inner ‘word’.
When seeking successful formulation of praise, right intelligence, and opening of paths; also as a preparatory contemplative verse
Recitation as an approach (upasad) with reverence; can accompany offerings to the priestly deity
Use before chanting-study, teaching, writing, or making important speech: invoke truth-guided cognition and creative word-power.
saptagú ‘seven-cowed’: go (/) from PIE *gʷou- ‘cow’ but Vedic symbolic extension to ‘ray of light/illumination’; ‘seven’ marks completeness. ṛta from √ṛ ‘to go, fit, rise’ → that which is properly joined/ordered; dhīti from √dhī ‘to think, perceive’ → inspired thought. bṛhaspati = bṛhant ‘vast’ (from √bṛh ‘to grow, expand’) + pati ‘lord’ (from √pā ‘to protect/rule’). upa-sad from √sad ‘to sit’ → ‘sit near’, hence intimate approach in worship and inward concentration.
Ṛta, Brahman as inspired word, Illumination (go as light-ray)
Explicit: Bṛhaspati is ṛtadhīti—his cognition is the law of right relations; he aligns the seeker’s thought with ṛta.
Truth becomes articulate and effective through mantra; satya here is ‘true speech’ that reveals and builds.
Creation by Word: the inspired formula opens hidden worlds and releases the ‘cows’ (lights) into manifestation.
Mantra-śakti oriented Vedic psychology; anticipates Upaniṣadic emphasis on speech/thought as creative powers.
Cows are rays of knowledge/illumination; Aṅgiras suggests the inner fire that discovers light in the cave of the subconscient.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aṅgiras/Bṛhaspati complex: the seer-power associated with the recovery of the ‘cows’ (lights) through the force of the inspired Word. Here it is interiorized: the mind (mati) moves toward ṛta-grounded cognition (ṛta-dhīti) so that the luminous wealth (rayi) may be granted.
- How does the linguistic structure reflect Proto-Indo-European roots?
- go ‘cow’ continues PIE *gʷou- (Skt go-, Av gaō-, Lat bōs via *gʷōus). pati ‘lord’ continues PIE *pótis (cf. Greek posis). The collocation of ‘homage + sit near’ (namasā upasadyaḥ) reflects inherited ritual language of approach and attendance.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s ‘mati’ is the offering: a directed movement of consciousness toward Bṛhaspati. In return, Bṛhaspati bestows rayi—interpretable as the stabilization of inspired intelligence and the release of inner lights (the ‘seven cows’) into the human field.
Turn the mind (mati) toward the inner guru of truth-speech; cultivate receptivity to ṛta-guided insight.
Viśuddha (speech/mantra) supported by Ājñā (illumined understanding)
Bhrāmarī (humming) 7 gentle rounds (echoing ‘saptagum’ totality), then one slow chant, listening for inner resonance.
Reverent listening, clear intuition, quiet wideness.
Sit as if ‘near’ (upasad) the inner teacher. Offer one question or intention, then chant. After chanting, remain silent for 2–3 minutes to let ṛtadhīti (truth-cognition) arise as a quiet directive.
Svara not fully determinable without accent notation; chant with a gentle upward movement on ‘pra…’ and a contemplative settling on ‘bṛhaspatim’; keep the refrain steady and luminous.
Let ‘pra’ initiate a forward intention; soften into ‘ṛtadhītīm sumedhām’; pause slightly after ‘bṛhaspatim’ to feel the approach; conclude firmly on ‘rayiṃ dāḥ.’
Keep ṛ in ṛtadhītīm clear (not ri)., Pronounce āṅgiraso with long ā and soft nasal ṅ., In upasadyaḥ, articulate upa-sadyaḥ (approach/sit near)., Maintain consonant clarity in saptagum (sapta-gum).
Warm, reverent, inward; let resonance linger after each pāda.
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