Rig Veda 7.96.3: Mandala 7, Sukta 96, Mantra 3
Sukta 7.96
- Rishi
- Vasiṣṭha
- Devata
- Sarasvatī
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
भद्रमिद्भद्रा कृणवत्सरस्वत्यकवारी चेतति वाजिनीवती । गृणाना जमदग्निवत्स्तुवाना च वसिष्ठवत् ॥
bhadrám id bhadrā́ kṛṇavat sárasvaty ákavārī cetati vājínīvatī | gṛṇānā́ jamadagnívát stuvānā́ ca vasiṣṭhávát ||
कल्याणमयी सरस्वती—अजेय, चेतना जागविणारी, बल-समृद्ध—आमच्यासाठी खरे कल्याणच घडवो. जमदग्नीप्रमाणे स्तुती करीत आणि वसिष्ठाप्रमाणे गान करीत, आम्ही तिला प्रकट होण्यासाठी आवाहन करतो.
Word by Word
- भ॒द्रम्
- auspicious (good thing)Adjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म (फल/वस्तु)Root भद्र- (प्रातिपदिक)
- इत्
- indeed, justIndeclinableनिपात (एव/खलु-भावे)Root इत् (निपात)
- भ॒द्रा
- auspicious (she)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणरूपेण)Root भद्र- (प्रातिपदिक)
- कृ॑णवत्
- makes, brings aboutVerbलट् (वर्तमाने), परस्मैपद, प्रथमा, एकवचनRole क्रियाRoot √कृ (कर॑णे)
- सरस्वती
- SarasvatīNoun (proper)स्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot सरस्वती- (प्रातिपदिक)
- अकवारी
- not niggardly; unsparing (generous)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (सरस्वती-विशेषणम्)Root अकवारी- (प्रातिपदिक; न-समास/नञ्-प्रत्ययार्थः)
- चेतति
- perceives, is attentive; inspiresVerbलट् (वर्तमाने), परस्मैपद, प्रथमा, एकवचनRole क्रियाRoot √चित् (चेतने/बोधने)
- वाजिनीवती
- possessing prize/strength; rich in bootyAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (सरस्वती-विशेषणम्)Root वाजिनीवत्- (प्रातिपदिक; -वत् प्रत्यय)
- गृणाना
- praising (chanting)Participleवर्तमान कृदन्त (शतृ/शानच्-प्रकारः), स्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (सरस्वती-विशेषणम्)Root √गृ (स्तुतौ) → गृणान- (वर्तमानकृदन्त)
- जमदग्निवत्
- Indeclinable (comparative adverbial)वत् अव्ययीभावे (Root जमदग्नि- (प्रातिपदिक) + वत् (तुल्यतार्थे अव्यय)
- स्तुवाना
- praisingParticipleवर्तमान कृदन्त (शानच्), स्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (सरस्वती-विशेषणम्)Root √स्तु (स्तुतौ) → स्तुवान- (वर्तमानकृदन्त)
- च
- andIndeclinableसमुच्चयRoot च (समुच्चयार्थक अव्यय)
- वसिष्ठवत्
- like VasiṣṭhaIndeclinable (comparative adverbial)वत् अव्ययीभावेRoot वसिष्ठ- (प्रातिपदिक) + वत् (तुल्यतार्थे अव्यय)
Sandhi Notes
- पदच्छेदः: भद्रम् इत् भद्रा कृणवत् सरस्वती अकवारी चेतति वाजिनीवती । गृणाना जमदग्निवत् स्तुवाना च वसिष्ठवत् ॥ 1) भद्रमिद् → भद्रम् + इत् (म् + इ → मि)
- 2) सरस्वत्यकवारी → सरस्वती + अकवारी (ई + अ → य्-अगमः: -त्य-)
- 3) जमदग्निवत्स्तुवाना → जमदग्निवत् + स्तुवाना (त् + स् → त्स्)
The meaning
Outer meaning
May Sarasvatī, the auspicious, make for us what is truly good; she is unassailable, an awakener of consciousness, rich in forces. Praising like Jamadagni and hymning like Vasiṣṭha, we laud her.
Inner meaning
Sarasvatī is invoked as Bhadrā—benign power that brings the real good (not merely pleasant). As akavārī (unassailable), she cannot be overcome by falsehood or confusion; as cetatī (awakener), she stirs consciousness from inertia into luminous awareness; as vājinīvatī, she brings effective energies for progress. The rishi-names signify lineages of mantra-force: Jamadagni (fiery austerity/Agni-power in speech) and Vasiṣṭha (harmony in ṛta). The seeker aspires to unite both: intensity and order in inspired expression.
Universal truth
True good arises when consciousness is awakened and protected from falsehood; inspired speech, combining ardor and harmony, becomes a power for transformation.
Themes
Invocation for auspicious formation, Power of inspired speech lineage, Plenitude of force (vāja)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (traditional)
- Other hymns
- RV 7.96.1-6, RV 7.95.1-7
Family tradition
Truth-harmony of ṛta expressed through powerful, well-formed mantra.
Significance
By invoking Jamadagni ‘like’ and Vasiṣṭha ‘like’, the mantra points to a synthesis of spiritual temperaments: fiery aspiration (tapas) and settled truth-harmony (ṛta).
The deity
- Devata
- Sarasvatī
- Epithets
- bhadrā (auspicious), akavārī (unassailable), cetatī (awakener), vājinīvatī (rich in vāja)
- Related deities
- Agni (Jamadagni resonance: fiery will in speech), Bṛhaspati (mantra formation), Indra (illumined force supporting vāja)
Cosmic role
Bringer of true good; awakener of consciousness; bestower of effective forces.
Inner power
Invulnerable inspiration that awakens, strengthens, and guides action toward true welfare.
In ritual
Where it is used
Sarasvatī praise for auspiciousness and inspired efficacy in rites; also suitable as a general benediction.
भ॒द्रमिद्भ॒द्रा कृ॑णव॒त्सर॑स्व॒त्यक॑वारी चेतति वा॒जिनी॑वती । गृ॒णा॒ना ज॑मदग्नि॒वत्स्तु॑वा॒ना च॑ वसिष्ठ॒वत् ॥
भ॒द्रम् । इत् । भ॒द्रा । कृ॒ण॒व॒त् । सर॑स्वती । अक॑वऽअरी । चे॒त॒ति॒ । वा॒जिनी॑ऽवती । गृ॒णा॒ना । ज॒म॒द॒ग्नि॒ऽवत् । स्तु॒वा॒ना । च॒ । व॒सि॒ष्ठ॒ऽवत् ॥
bhadram | it | bhadrā | kṛṇavat | sarasvatī | akava-arī | cetati | vājinī-vatī | gṛṇānā | jamadagni-vat | stuvānā | ca | vasiṣṭha-vat
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4 × ~11; repeated epithets create a steady enumerative rhythm.
Blessing-like and affirmative; epithets strike like clear steps of ascent.
Instills confidence and uplift; the mind feels awakened and strengthened.
- भद्रा (bhadrā)
- Literal: auspicious, gracious. Symbolic: benign higher force that brings true welfare
- भद्रम् (bhadram)
- Literal: good, благополучие. Symbolic: the real good aligned with truth, not ego-desire
- अकवअरी (akavārī)
- Literal: not to be overcome/assailed. Symbolic: invulnerable clarity; inspiration immune to distortion
- चेतति (cetati)
- Literal: perceives/awakens, makes conscious. Symbolic: awakening of awareness; kindling of inner light
- वाजिनीवती (vājinīvatī)
- Literal: possessing vāja/strength, rich in steeds/prizes. Symbolic: abundant effective energies for action and realization
- गृणाना (gṛṇānā)
- Literal: praising. Symbolic: active affirmation that shapes the inner atmosphere
- स्तुवाना (stuvānā)
- Literal: hymning. Symbolic: sustained mantra-offering that calls the power into manifestation
Recitation in Soma settings and inspiratory invocations: Sarasvatī as power of inspired speech (vāc) and right perception supporting the rite.
When seeking bhadra (true welfare) and awakened clarity; can appear in recitation as a concluding affirmation.
Recitation with intent of consecration of speech; may accompany offerings to the waters/river deity in some settings.
Daily invocation for auspicious clarity before study/creative work; also as a protective mantra against confusion and discouragement.
√kṛ 'to make, do' → kṛṇavat: creative action of the goddess forming bhadra (integral good). √cit 'to perceive' → cetati: awakening of consciousness; supports psychological reading. vāja from √vaj/√vāj (strength, driving force) → vājínīvatī: bearer of energetic plenitude, not merely 'food/prize'. The epithets jamadagni-vat / vasiṣṭha-vat mark lineage of inspired speech: the hymn situates itself in a tradition of efficacious mantra.
Satya/R̥ta-aligned good (bhadra as harmony), Cit (awakening consciousness)
True good (bhadram) is what aligns life with ṛta; Sarasvatī awakens the discernment needed for that alignment.
Unassailable inspiration implies truth that cannot be conquered by falsehood.
Awakening consciousness is a creative act; power (vāja) manifests when awareness is kindled.
Aurobindonian: awakening of consciousness and descent of force leading to integral welfare (bhadra).
dawn-like awakening (implied by cetatī)
River = inspired flow; fire = tapas and will; horses = vital energies harnessed for right action; dawn-quality = awakening of mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The goddess as the maker of bhadra (integral good) through awakened consciousness (cetati) and force-plenitude (vājínīvatī): the mythic action is not combat but formation—Sarasvatī shapes the seeker’s state by right flow of inspiration.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √cit (cetati) continues PIE *ḱeyt-/*ḱeit- 'to notice, perceive' (cognate semantic field: 'heed/know'). √stu and √gṛ reflect inherited Indo-European praise-poetics where correct laudation is itself a force that 'brings' the deity (performative speech-act).
- What is the relationship between the Rishi and the Devata here?
- The rishi aligns his utterance with earlier seer-patterns (jamadagni-vat, vasiṣṭha-vat), implying that right speech is the vessel Sarasvatī fills. The goddess reciprocates by making bhadra—an inner rightness and fortunate order—through awakening (cetati).
Invoke Sarasvatī as the awakener (cetatī): feel a gentle brightening in the head and throat, then call ‘bhadram’ to settle as heart-welfare.
Viśuddha (truth-word) supported by Ājñā (awakening clarity).
Alternate-nostril breathing 6 rounds, then chant once; feel the mind become ‘unassailable’ (stable, clear).
Bright, steady, quietly joyful; readiness for right action.
Chant 3 times; after each, name inwardly one ‘true good’ you choose today (truthful speech, calm action, study, service). Let that be your bhadram; act from the awakened clarity rather than impulse.
Keep clear accentuation on epithets (bhadrā, akavārī, cetatī, vājinīvatī) to ‘step’ the listener through the qualities.
First pāda as blessing; second pāda slightly brighter on ‘cetati’; final pādas as steady lineage-affirmation, not rushed.
अकवअरी (akavārī): keep long ā; avoid collapsing vowels, चेतति (cetati): palatal c as ‘ch’ without heavy aspiration, वाजिनीवती (vājinīvatī): long ā; retroflex ṇ in -jinī, जमदग्निवत् (jamadagnivat): clear ‘gni’ cluster, वसिष्ठवत् (vasiṣṭhavat): ṣṭh cluster crisp
Bright, clear, slightly smiling tone; end with firm steadiness.
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