Rig Veda 7.95.4: Mandala 7, Sukta 95, Mantra 4
Sukta 7.95
- Rishi
- Vasiṣṭha
- Devata
- Sarasvatī
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
उत स्या नः सरस्वती जुषाणोप श्रवत्सुभगा यज्णे अस्मिन् । मितज्ञुभिर्नमस्यैरियाना राया युजा चिदुत्तरा सखिभ्यः ॥
ut syā naḥ sárasvatī juṣāṇópa śravat su-bhágā yajñé asmín | mitajñúbhir namasyàir iyānā rāyā yujā cid úttarā sákhibhyaḥ ||
आणि आमची सरस्वती—अनुग्रहाने प्रसन्न होऊन, सुभगा—या यज्ञात आमची वाणी ऐको व जवळ येवो। मितज्ञु (माप जाणणारे) जनांसह, नमस्य (वंदना) प्रेरणेने चालत, राया (समृद्धी) युजानेही आमच्या सख्यांसाठी उत्तरा—उन्नयन करणारी शक्ती—ठरो.
Word by Word
- उत
- and; alsoIndeclinableसमुच्चय/अथ (particle)Root उत
- स्या
- shePronounस्त्रीलिङ्ग, प्रथमा, एकवचन (Vedic enclitic/strengthened form of सा)Role KartāRoot तद् (सः/सा)
- नः
- of us; ourPronounषष्ठी (genitive), बहुवचन (enclitic)Role सम्बन्ध (possessor)Root अस्मद्
- सरस्वती
- SarasvatīNoun (proper) देवीस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot सरस्वती (प्रातिपदिक)
- जुषाणा
- being pleased; graciously acceptingParticipleवर्तमान कृदन्त (शानच्), आत्मनेपदी, स्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (qualifier of Sarasvatī)Root जुष्
- उप
- near; towardsIndeclinable (preverb) अव्ययउपसर्ग/निपातRoot उप
- श्रवत्
- may she hearVerbलोट् (imperative/injunctive usage), परस्मैपद, 3rd person, एकवचनRole KriyāRoot श्रु
- सुभगा
- fortunate; graciousAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (apposition to Sarasvatī)Root सुभग (प्रातिपदिक)
- यज्ञे
- in the sacrificeNounपुंलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot यज्ञ (प्रातिपदिक)
- अस्मिन्
- in thisPronounपुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी, एकवचनRole Adhikaraṇa (deictic qualifier)Root इदम्
- मितज्ञुभिः
- with the measured/temperate worshippers (lit. ‘measure-knowers’)Noun/Adjectiveपुंलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot मितज्ञु (प्रातिपदिक)
- नमस्यैः
- with acts of reverence; with worshipful (ones)Noun/Adjectiveपुंलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot नमस्य (प्रातिपदिक)
- ईरियाना
- moving; advancingParticipleवर्तमान कृदन्त (शानच्), आत्मनेपदी, स्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (qualifier of Sarasvatī)Root ईर्/इर् (Vedic: to set in motion, to go)
- राया
- with wealthNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot राय्/राय (प्रातिपदिक ‘wealth’)
- युजा
- as a yoked companion; in companionshipNoun/Adjectiveपुंलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot युज् (प्रातिपदिक/कृदन्त ‘yoked, companion’)
- चित्
- evenIndeclinable (particle)अवधारण/अपि (enclitic)Root चित्
- उत्तरा
- higher; further; surpassingAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (predicate/apposition)Root उत्तर (प्रातिपदिक)
- सखिभ्यः
- for (our) friends; to the companionsNounपुंलिङ्ग, चतुर्थी, बहुवचनRole SampradānaRoot सखि (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): उ॒त | स्या | नः | सरस्वती | जुषाणा | उप | श्रवत् | सुभगा | यज्ञे | अस्मिन् || मितज्ञुभिः | नमस्यैः | ईरियाना | राया | युजा | चित् | उत्तरा | सखिभ्यः । Key sandhis: (1) जुषा॒णा + उप → जुषा॒णोप (ā + u → ओ)
- (2) श्रवत् + सुभगा → श्रवत्सुभगा (final -t + initial s-)
- (3) नमस्यैः + ईरियाना → नमस्यैरियाना (visarga/ḥ before vowel → r, with vowel coalescence in saṃhitā)
- (4) चित् + उत्तरा → चिदुत्तरा (t + u → du, voicing by sandhi)
The meaning
Outer meaning
May Sarasvatī, consenting and fortunate, hear us and come near in this sacrifice; moving with our measured knowers and reverences, may she be higher for our friends, even by the yoking of her wealth.
Inner meaning
The seeker asks Sarasvatī to ‘consent’ (juṣāṇā)—to accept the inner offering and actively participate. ‘Hear and come near’ is the movement of inspiration from distant possibility to intimate guidance. She moves with the mitajñus—those who know measure: disciplined discernment, right proportion in thought, speech, and act. With namasyas (acts of reverence), the ego relaxes and the truth-current can enter. She becomes uttarā—higher/uplifting—for the sakhibhyaḥ, the comrades: all allied parts of the being (and fellow seekers) that must be raised together. Her rāyā yujā—wealth yoked—means inner riches harnessed into a coherent power of progress, not scattered gifts.
Universal truth
Grace descends where aspiration is sincere, disciplined, and humble. True abundance is not mere possession but a harmonized power that uplifts the whole collective of one’s life.
Themes
Invocation, Truth-flow / inspired speech, Inner sacrifice (yajña) as psychological discipline, Elevation (uttarā) of allied faculties
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa)
- Other hymns
- RV 7.95.1, RV 7.95.2, RV 7.96
Family tradition
Vasiṣṭha’s approach often stresses disciplined receptivity: measure (mita) plus surrender (namas) invites the higher powers to act.
Significance
The seer teaches the practical key: inspiration comes nearest when the instrument is measured, reverent, and collective (raising all ‘friends’ within).
The deity
- Devata
- Sarasvatī
- Epithets
- subhagā (auspicious), uttarā (uplifting/higher), juṣāṇā (graciously consenting)
- Related deities
- Agni (leader of yajña), Bṛhaspati (sacred word), Indra (illumined mind)
Cosmic role
Bestower of auspicious inspiration; she approaches the sacrifice to raise the community of powers toward the higher shore.
Inner power
Graceful intuition that responds to disciplined aspiration; harmonizing abundance into a yoked force.
In ritual
Where it is used
Āvāhana (invitation) and stuti within Sarasvatī-focused portions; suitable where correct speech/measure is vital (recitation, teaching, counsel).
उ॒त स्या न॒: सर॑स्वती जुषा॒णोप॑ श्रवत्सु॒भगा॑ य॒ज्णे अ॒स्मिन् । मि॒तज्ञु॑भिर्नम॒स्यै॑रिया॒ना रा॒या यु॒जा चि॒दुत्त॑रा॒ सखि॑भ्यः ॥
उ॒त । स्या । नः॒ । सर॑स्वती । जु॒षा॒णा । उप॑ । श्र॒व॒त् । सु॒ऽभगा॑ । य॒ज्ञे । अ॒स्मिन् । मि॒तज्ञु॑ऽभिः । न॒म॒स्यैः॑ । इ॒या॒ना । रा॒या । यु॒जा । चि॒त् । उत्ऽत॑रा । सखि॑ऽभ्यः ॥
uta | syā | naḥ | sarasvatī | juṣāṇā | upa | śravat | su-bhagā | yajñe | asmin | mitajñu-bhiḥ | namasyaiḥ | iyānā | rāyā | yujā | cit | ut-tarā | sakhi-bhyaḥ
44
4 pādas × 11 syllables (Triṣṭubh; probable and consistent with Maṇḍala 7 invocatory verses)
Noble, balanced, with a persuasive invocatory rise; less rolling than Jagatī, more decisive in call-and-response feel.
Gives a sense of upright aspiration and devotional steadiness; supports prayerful invocation and alignment.
- juṣāṇā (जुषाणा)
- Literal: consenting, taking delight in. Symbolic: the divine assent—grace that accepts and amplifies the offering
- upa śravat (उप श्रवत्)
- Literal: may she hear/flow near. Symbolic: inspiration drawing close; the truth-current becoming audible within
- subhagā (सुभगा)
- Literal: fortunate, auspicious. Symbolic: power that brings right felicity—harmony of inner and outer life
- yajñe asmin (यज्ञे अस्मिन्)
- Literal: in this sacrifice. Symbolic: in this moment of consecrated practice and self-offering
- mitajñubhiḥ (मितज्ञुभिः)
- Literal: with those who know measure. Symbolic: disciplined intelligence; right rhythm, proportion, and restraint in sādhanā
- namasyaiḥ (नमस्यैः)
- Literal: with reverences. Symbolic: ego-bowing that opens receptivity
- uttarā (उत्तरा)
- Literal: higher, superior, further shore. Symbolic: uplifting consciousness; leading beyond present limitation
- sakhibhyaḥ (सखिभ्यः)
- Literal: to friends/comrades. Symbolic: allied powers in the being; supportive relations in the path
- rāyā yujā (राया युजा)
- Literal: by wealth yoked/with yoked riches. Symbolic: inner abundance harnessed into one directed force
Invocation within Soma-sacrifice contexts (general Sarasvatī praise in the Pravargya/pressing milieu); also usable as aāvāhana (calling) for inspiration and right-flow in the yajña
At the point of calling the deity near; before offerings requiring precise chanting.
Invitation, reverence, and yoking of intention; establishing auspiciousness for the rite.
Use before meetings, teaching sessions, or any situation needing measured speech and uplifting harmony among a group.
सरस्वती: from √sṛ (to flow) with possessive -vatī; ‘she who has the flowing (saras)’—outer river becomes inner stream of inspiration and truth. जुषाणा: pres. mid. ptc. of √juṣ (to enjoy, be pleased, accept), indicating consent/acceptance of offering. श्रवत्: optative/benedictive sense from √śru (to hear), ‘may she hear (and respond)’. मितज्ञु: mita- (measured, right) + jñu (knowing, from √jñā), ‘knower of measure’ → those aligned to ṛta (right order). नमस्य: from √nam (to bow), not mere ritual bowing but inner submission enabling reception. रायाः/राया: instr. of rāyī (wealth, abundance), interpreted as plenitude of consciousness and force. युजा: instr. of yujā from √yuj (to yoke, join), ‘by the act of yoking’—integration of energies. उत्तरा: comparative from ud-/uttara ‘higher, beyond’, marking ascent in consciousness.
Ṛta (measure/right order implied by mitajñu), integration/yoking of powers (√yuj), abundance as plenitude of being (rāyī)
mitajñu explicitly points to ṛta as measure and right proportion in action and speech.
‘Hearing’ as receptivity to truth; the inner ear opening to satya-vāk.
The higher shore (uttarā) motif: crossing from limitation to wider being through the truth-stream.
Yoga of works and speech: consecration + measure + grace.
river/flow (outer Sarasvatī as inner stream); hearing/response (divine attentiveness as a naturalized sensory metaphor)
Flow = inspiration; yoking = integration of energies; higher shore = transition to a higher consciousness-state.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘descent/approach of the river-goddess’ into the yajña: Sarasvatī as the flowing divine power that hears the call and enters the sacrifice, transforming it into an ‘uttarā’ (higher) movement for the sakhis (allied faculties/companions). The mythic action is not combat but epiphany: the truth-stream consenting to participate in the human work.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key verbal roots align with widely attested PIE bases: √śru ‘hear’ (cf. Gk. κλύω/κλέος via *ḱleu- ‘hear, fame’), √yuj ‘yoke’ (cf. Lat. iungō, Eng. yoke via *yeug-), √jñā ‘know’ (cf. Gk. γιγνώσκω via *ǵneh₃-). This supports a shared Indo-European poetic grammar where ‘hearing’ implies divine responsiveness, and ‘yoking’ implies ordered integration of powers.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity through alignment: the seer offers ‘namasyā’ (acts of surrender) and the company of ‘mitajñus’ (measured knowers aligned to ṛta); Sarasvatī in return ‘hears’ and ‘approaches’ bringing ‘rāyī’ (plenitude). The relationship is pedagogic and enabling: the Devatā elevates the collective (sakhis) into a higher functioning of consciousness.
Receptivity plus measure: invite clear guidance, then commit to one measured action.
Viśuddha (measured speech) and Anāhata (harmonizing comradeship)
4-4-6 breathing (inhale-hold-exhale) to cultivate ‘mita’ (measure) before chanting.
Prayerful openness; harmonized intention.
Chant once slowly as invocation; sit silently and ‘listen inwardly’ for a subtle rightness; then speak or act only what feels measured, necessary, and uplifting.
Triṣṭubh recitation with clear udatta on marked syllables; keep the invocation ‘uta syā naḥ sarasvatī’ gently elevated, then settle into steady cadence.
Do not over-accent ‘subhagā’; let ‘upa śravat’ be the auditory focal point; keep pāda breaks clean.
juṣāṇā: retroflex ṣ (ष) and long ā endings, mitajñubhiḥ: jñ (ज्ञ) cluster as ‘gya’/‘jña’ depending on school, but keep it single, uttarā: double ‘tt’ crisp, not ‘utarā’, rāyā yujā: long ā in rāyā; yujā with soft ‘j’
Devotional, even, slightly softened consonants except at meter pivots.
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