Rig Veda 3.56.6: Mandala 3, Sukta 56, Mantra 6
Sukta 3.56
- Rishi
- Viśvāmitra Gāthina
- Devata
- Savitṛ
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
त्रिरा दिवः सवितर्वार्याणि दिवेदिव आ सुव त्रिर्नो अह्नः । त्रिधातु राय आ सुवा वसूनि भग त्रातर्धिषणे सातये धाः ॥
trír ā́ diváḥ savitar vā́ryāṇi divédiva ā́ suva trír no áhnaḥ | tridhā́tu rāyá ā́ suva vásūni bhága trātar dhiṣaṇe sātáye dhāḥ ||
Tiga kali dari langit, wahai Savitṛ, pancarkan kurnia yang didambakan; hari demi hari gerakkanlah—tiga kali bagi kami sepanjang hari-hari. Dari alam tiga-lapis curahkan kekayaan dan harta yang baik; wahai Bhaga, pelindung, tegakkan dalam budi kami daya untuk menang.
Word by Word
- त्रिः
- thriceIndeclinableअव्यय (पुनरुक्ति/आवृत्तिवाचक), ‘तीन बार’Role Adverbial (क्रियाविशेषण)Root त्रि (संख्या-प्रातिपदिक) → त्रिः (अव्यय)
- आ
- hither, forthIndeclinableउपसर्ग/निपात (आगमन/आकर्षण/सम्प्राप्ति)Role (क्रियायोगे)Root आ (उपसर्ग/निपात)
- दिवः
- of heaven, of the skyNounस्त्रीलिङ्ग (द्यौः), षष्ठी एकवचनRole सम्बन्ध (genitive)Root दिव्/द्यौ (प्रातिपदिक: दिव्/द्यौ ‘द्यौः/स्वर्ग’)
- सवितः
- O SavitarNounपुंलिङ्ग, सम्बोधन एकवचन (Vedic voc. of सवितृ)Role सम्बोधनRoot सवितृ (प्रातिपदिक)
- वार्याणि
- desirable (boons/things)Noun/Adjectiveनपुंसकलिङ्ग, द्वितीया बहुवचनRole कर्मRoot वार्य (प्रातिपदिक; √वृ/वर् ‘choose, desire’ से ‘वरणीय/वाञ्छनीय’)
- दिवे-दिवे
- day by dayNoun (reduplicated phrase)पुंलिङ्ग, चतुर्थी एकवचन + चतुर्थी एकवचन (पुनरुक्ति: ‘प्रत्यहं’)Role सम्प्रदान/काल-अधिकरण (दत्तिवाचक/कालवाचक)Root दिव् (प्रातिपदिक: दिवस ‘दिन’)
- आ
- forthIndeclinableउपसर्गRoot आ (उपसर्ग)
- सुव
- impel, bring forthVerbलोट् (आज्ञार्थ), मध्यम पुरुष, एकवचन, परस्मैपदRole क्रियाRoot √सू (सुवति ‘प्रेरयति/जनयति/प्रसवति’)
- त्रिः
- thriceIndeclinableअव्ययRole AdverbialRoot त्रि → त्रिः
- नः
- of us, ourPronounषष्ठी बहुवचन (enclitic)Role सम्बन्ध (genitive)Root अस्मद् (सर्वनाम)
- अह्नः
- of the dayNounनपुंसकलिङ्ग, षष्ठी एकवचनRole सम्बन्ध/काल-निर्देशRoot अहन् (प्रातिपदिक)
- त्रिधातु
- threefold-ordered / having three stationsAdjective (epithet)नपुंसकलिङ्ग, द्वितीया एकवचन (कर्मपद-विशेषण/सम्बोधनार्थक-विशेषण)Role कर्म (विशेषणरूपेण)Root त्रि + धातु (प्रातिपदिक: धातु ‘स्थापन/आधार; तत्त्व’)
- रायः
- of wealthNounस्त्रीलिङ्ग, षष्ठी एकवचनRole सम्बन्ध (genitive)Root राय्/रायि (प्रातिपदिक: राय ‘धन’)
- आ
- forthIndeclinableउपसर्गRoot आ (उपसर्ग)
- सुव
- impel, bestowVerbलोट्, मध्यम पुरुष, एकवचन, परस्मैपदRole क्रियाRoot √सू
- वसूनि
- goods, richesNounनपुंसकलिङ्ग, द्वितीया बहुवचनRole कर्मRoot वसु (प्रातिपदिक)
- भग
- O Bhaga (Lord of share/fortune)Nounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot भग (प्रातिपदिक)
- त्रातः
- O protectorNoun (agent/epithet)पुंलिङ्ग, सम्बोधन एकवचन (Vedic voc.)Role सम्बोधनRoot √त्रा (त्रायते/त्राति ‘रक्षति’) → त्रातृ/त्रात (agent/epithet)
- धिषणे
- O Dhishanā-s (inspirations/holy powers)Nounस्त्रीलिङ्ग, सम्बोधन द्विवचन (Vedic: ‘हे धिषणे’)Role सम्बोधनRoot धिषणा (प्रातिपदिक; ‘प्रज्ञा/वाणी/समृद्धि’)
- सातये
- for winning, for gainNounस्त्रीलिङ्ग, चतुर्थी एकवचनRole सम्प्रदान (purpose)Root साति (प्रातिपदिक; √सन्/सा ‘to win, gain’ से ‘विजय/लाभ’)
- धाः
- place, grantVerbलोट्, मध्यम पुरुष, एकवचन, परस्मैपदRole क्रियाRoot √धा (दधाति ‘स्थापयति/ददाति’)
Sandhi Notes
- पदच्छेद (Vedic): त्रिः | आ | दिवः | सवितः | वार्याणि | दिवे-दिवे | आ | सुव | त्रिः | नः | अह्नः || त्रिधातु | रायः | आ | सुव | वसूनि | भग | त्रातः | धिषणे | सातये | धाः । मुख्य संधि/रूप-टिप्पणी: (1) ‘दिवेदिवे’ = ‘दिवे दिवे’ (पुनरुक्ति-समासवत् प्रयोग, संधि से एकपद-लेखन). (2) ‘त्रिर्नो’ = ‘त्रिः नः’ (विसर्ग/रेफ-संधि: ः + न → र्न्). (3) ‘अह्नः’ षष्ठी एकवचन ‘अहन्’ का वैदिक रूप. (4) ‘सुव’ (लोट् 2sg) √सू का वैदिक आज्ञार्थक रूप
- ‘आ’ उपसर्ग से ‘आ सुव’ = ‘आसुव’ (पदपाठ में पृथक्)
The meaning
Outer meaning
A prayer to Savitṛ to send down desirable boons from heaven threefold, day after day; to pour out riches from the triple realm. Bhaga is invoked as protector and distributor, asked to establish in our understanding (dhiṣaṇā) the capacity for winning (sātaye).
Inner meaning
Savitṛ is the divine Impeller who sets the inner evolution in motion repeatedly (“thrice” as a complete action across planes). The “heaven” is the luminous mind; the “triple realm” (tridhātu) is the threefold world of consciousness (physical–vital–mental) to be filled with higher force. Bhaga is the power of right allotment: he fixes in dhiṣaṇā (the intuitive intelligence) the victorious orientation (sāti) so the seeker can receive and hold the descending gifts without distortion.
Universal truth
Spiritual progress is rhythmic and multi-layered: illumination must descend again and again into all parts of the being. True prosperity is not mere possession but right distribution of inner energies—an awakened intelligence that can win and integrate the gifts of the higher Light.
Themes
Boon-bestowal, Inner illumination, Right action through right intelligence
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthin (Viśvāmitra lineage)
- Other hymns
- RV 3.56, RV 3.57, RV 3.62 (Gāyatrī mantra context of Savitṛ)
Family tradition
Royal-turned-brahmarṣi; hymns emphasize the forging of inner power and the ascent into light through tapas and right will.
Significance
Viśvāmitra’s vision often reads the gods as powers of consciousness: Savitṛ as the awakener/impeller; Bhaga as right enjoyment—together guiding integrative transformation across the threefold being.
The deity
- Devata
- Savitṛ (with Bhaga)
- Epithets
- Impeller (Savitṛ), Bestower of vārya (desirable boons), Bhaga the distributor, Trātar (protector)
- Related deities
- Sūrya, Pūṣan, Mitra-Varuṇa, Ādityas, Uṣas
Cosmic role
Savitṛ sets in motion the cosmic rhythms (days, seasons, movements of life); Bhaga apportions the right share of prosperity and delight among beings.
Inner power
Savitṛ: the initiating Truth-impulse that awakens aspiration and drives progress; Bhaga: harmonizing grace that distributes energies rightly and builds a victorious intelligence (dhiṣaṇā).
In ritual
Where it is used
Savitṛ/Āditya-oriented morning and daylight invocations; used in contexts of impulsion (prasava) and prosperity (rāyas).
त्रिरा दि॒वः स॑वित॒र्वार्या॑णि दि॒वेदि॑व॒ आ सु॑व॒ त्रिर्नो॒ अह्न॑: । त्रि॒धातु॑ रा॒य आ सु॑वा॒ वसू॑नि॒ भग॑ त्रातर्धिषणे सा॒तये॑ धाः ॥
त्रिः । आ । दि॒वः । स॒वि॒तः॒ । वार्या॑णि । दि॒वेऽदि॑वे । आ । सु॒व॒ । त्रिः । नः॒ । अह्नः॑ । त्रि॒ऽधातु॑ । रा॒यः । आ । सु॒व॒ । वसू॑नि भग॑ । त्रा॒तः॒ । धि॒ष॒णे॒ । सा॒तये॑ । धाः॒ ॥
triḥ | ā | divaḥ | savitaḥ | vāryāṇi | dive--dive | ā | suva | triḥ | naḥ | ahnaḥ | tri--dhātu | rāyaḥ | ā | suva | vasūni bhaga | trātaḥ | dhiṣaṇe | sātaye | dhāḥ
44
4 pādas × ~11 syllables
Forward-driving, declarative cadence suited to invocation and descent of power.
Builds a steady inner momentum; the repeated triḥ phrases create a mantra-like insistence that helps the mind call down force into all layers.
- त्रिः (triḥ)
- Literal: thrice. Symbolic: complete action repeated across the three planes; insistence of the descending Light
- दिवः (divaḥ)
- Literal: from heaven. Symbolic: from the luminous mind-plane; higher consciousness
- सवितृ (savitṛ)
- Literal: Impeller, solar deity. Symbolic: divine impulsion that initiates and carries transformation
- वार्याणि (vāryāṇi)
- Literal: desirable boons. Symbolic: soul-needed powers: clarity, force, joy, right action
- त्रिधातु (tridhātu)
- Literal: threefold realm. Symbolic: body–life–mind (or earth–mid-region–heaven) to be harmonized
- रायः (rāyaḥ)
- Literal: riches. Symbolic: plenitude of consciousness; abundance of inner powers
- वसूनि (vasūni)
- Literal: good treasures. Symbolic: stable formations of truth in the nature (habits of light)
- भग (bhaga)
- Literal: share, distributor. Symbolic: right enjoyment and apportionment; grace that assigns the true portion
- धिषणे (dhiṣaṇe)
- Literal: understanding. Symbolic: intuitive intelligence that holds the truth-force
- सातये (sātaye)
- Literal: for winning. Symbolic: capacity to conquer resistance and establish attainment
Savitṛ/Bhaga invocation for the ‘impulsion’ of boons and right intelligence; suited to morning/evening pressing contexts and general iṣṭi petitions for rayi and sāti.
Day-beginning or solar rites; also as a general prosperity/impulsion prayer within soma-sacrifice sequences.
Recitation to invite solar impulsion and right distribution of gifts; mental ‘placing’ of boons into dhiṣaṇā.
Use as a morning intention: invoke repeated descent of clarity/energy into body–life–mind; dedicate the day’s actions to right allotment and victorious understanding.
savitṛ from √sū ‘to impel, vivify’ (agent noun -tṛ). vārya from √vṛ ‘choose’ → ‘choice-worthy, desirable’. tridhātu: dhātu from √dhā ‘to place, establish’ → ‘that which is foundationally set’; triple foundation. rayi ‘richness’ possibly from √rā ‘to give’ / semantic field of abundance. dhiṣaṇā: Vedic term for inspired understanding; linked to √dhī ‘thought’ (cognate semantic domain). sātí/sātaye from √san ‘to win, obtain’.
tridhātu (threefold world/being), rayi as plenitude, dhiṣaṇā as illumined intellect
Savitṛ’s impulsion is the lawful movement of Ṛta; the ‘thrice’ echoes ordered descent into the three domains.
Truth becomes effective when established in dhiṣaṇā—knowledge that can ‘win’ and embody itself.
Ongoing creation through impulsion (sava): the higher light continuously forms and reforms the lower nature.
Proto-Vedāntic / Integral-psychological reading (Aurobindonian): descent-ascent across planes; intuitive intellect (dhiṣaṇā) as mediator.
morning to daytime (Savitṛ’s domain)
Daily solar rhythm mirrors repeated awakenings of consciousness; ‘heaven’ is luminous mind; triple descent fills body–life–mind with ordered force.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘thrice from heaven’ descent of Savitṛ’s impulsion: the solar-impelling power repeatedly releases boons and establishes winning-force in dhiṣaṇā. Mythically, it is the regular, law-governed bestowal of divine portions (Bhaga) into human consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā in dhātu/dhāḥ continues PIE *dʰeh₁- ‘to put, place’ (cf. Greek títhēmi). √trā ‘protect’ aligns with Indo-Iranian protective lexicon (Avestan tra-). bhaga corresponds to Indo-Iranian *bʰagá- ‘share, allotment; lord’ (cf. Avestan baga-, Slavic bogŭ ‘god’ as a debated cognate).
- What is the relationship between the Rishi and the Devata here?
- The rishi asks not only for gifts but for an inner installation: Bhaga is requested to ‘place’ sāti in dhiṣaṇā—so the human instrument becomes capable of receiving and holding the divine distribution. Reciprocity is expressed as petition + readiness of understanding.
Invoke the ‘impulsion of Truth’ to descend repeatedly into the threefold being; cultivate right allotment (Bhaga) in decisions and desires.
ājñā (dhiṣaṇā/intuitive mind) with integration into maṇipūra (effective will)
Gentle 3-part breathing (lower ribs–mid chest–upper chest) synchronized with each triḥ phrase; exhale on ‘ā suva’ as offering.
Awakened, luminous dynamism—quietly driven (sattvic force).
Chant once slowly, then reflect: (1) what higher gift is needed today? (2) where in body–life–mind must it descend? (3) how will I distribute energy rightly (Bhaga)?
Use Vedic tri-svara style (udātta/anudātta/svarita) as per śākhā tradition; emphasize udātta on key invocatory words (triḥ, divaḥ, savitar, ā suva).
Keep the repeated ‘triḥ ā divaḥ’ crisp; lengthen ‘ā’ in ‘ā suva’; avoid flattening ‘tridhātu’.
triḥ: final ḥ lightly aspirated, divaḥ: short i, final ḥ audible but soft, savitár: stress by udātta tradition; keep ‘tṛ’ clear, vāryāṇi: long ā in -yā-, retroflex ṇi, dhiṣaṇe: retroflex ṣ, short a in -ṇa-
Clear, bright, slightly uplifted tone (solar).
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