Rig Veda 7.35.14: Mandala 7, Sukta 35, Mantra 14
Sukta 7.35
- Rishi
- Vasiṣṭha
- Devata
- Ādityas-Rudras-Vasus receiving the brahman
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आदित्या रुद्रा वसवो जुषन्तेदं ब्रह्म क्रियमाणं नवीयः । शृण्वन्तु नो दिव्याः पार्थिवासो गोजाता उत ये यज्ञियासः ॥
ādityā́ rudrā́ vásavo juṣantédáṃ bráhma kriyámāṇaṃ navī́yaḥ | śṛṇvántu no divyā́ḥ pārthivā́so gó-jātā utá ye yajñíyāsaḥ ||
ఆదిత్యులు, రుద్రులు, వసువులు—ఇప్పుడు నూతనంగా క్రియమాణమగు ఈ బ్రహ్మం (స్తుతి/వాక్కు)లో ఆనందించుగాక. దివ్యమూ పార్థివమూ అయిన శక్తులు మా మాట వినుగాక—గోజాతా (ప్రకాశజన్యులు) మరియు యజ్ఞియులు (యాగయోగ్యులు) కూడా.
Word by Word
- आदित्याः
- the ĀdityasNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot आदित्य (प्रातिपदिक) < अदिति
- रुद्राः
- the RudrasNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot रुद्र (प्रातिपदिक)
- वसवः
- the VasusNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot वसु (प्रातिपदिक)
- जुषन्ते
- they take pleasure in / favorVerbलट् (वर्तमान); आत्मनेपद; प्रथमपुरुष; बहुवचनRoot जुष् (धातु)
- इदम्
- thisPronounनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक)
- ब्रह्म
- sacred formulation / hymnNounनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot ब्रह्मन् (प्रातिपदिक)
- क्रियमाणम्
- being made / being performedParticipleनपुंसकलिङ्ग; द्वितीया; एकवचन; कर्मणि वर्तमान कृदन्तRole विशेषण (कर्मपदस्य)Root कृ (धातु) → क्रियमाण (वर्तमान-कालिक कर्मणि कृदन्त, शानच्)
- नवीयः
- newer / ever freshAdjectiveनपुंसकलिङ्ग; द्वितीया; एकवचन (इदम्/ब्रह्म/क्रियमाणम् इत्यस्य विशेषणम्)Role विशेषण (कर्मपदस्य)Root नव (प्रातिपदिक) → नवीयस् (तुलनात्मक-प्रातिपदिक)
- शृण्वन्तु
- let them hearVerbलोट् (आज्ञार्थ/विधिलिङर्थ); परस्मैपद; प्रथमपुरुष; बहुवचनRoot श्रु (धातु)
- नः
- for us / of usPronounषष्ठी/चतुर्थी-एकवचन (एन्क्लिटिक ‘नः’); यहाँ: अस्माकम्/अस्मभ्यम्Role सम्प्रदान (श्रवणस्य लाभार्थम्) / सम्बन्धRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- दिव्याः
- heavenlyAdjectiveपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (शृण्वन्तु इत्यस्य)Root दिव्य (प्रातिपदिक) < दिव्
- पार्थिवासः
- the earthly onesNoun (collective/adj. used substantively)पुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (शृण्वन्तु इत्यस्य)Root पार्थिव (प्रातिपदिक) < पृथिवी
- गोजाताः
- born of cows / cow-bornAdjective/Participle (used substantively)पुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (शृण्वन्तु इत्यस्य)Root गो (प्रातिपदिक) + जात (कृदन्त; √जन् → जात)
- उत
- and alsoIndeclinableअव्ययRoot उत (निपात)
- ये
- whoPronounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (शृण्वन्तु इत्यस्य)Root यद् (सर्वनाम-प्रातिपदिक)
- यज्ञियासः
- worthy of sacrifice / to be worshippedAdjective (used substantively)पुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (शृण्वन्तु इत्यस्य)Root यज्ञिय (प्रातिपदिक) < यज्ञ
Sandhi Notes
- Resolved sandhi/pada-splitting: जुषन्ते॒दं → जुषन्ते + इदम्
- जुषन्ते इदम् ब्रह्म क्रियमाणं नवीयः (इदम्/ब्रह्म as object; क्रियमाणम्, नवीयः as agreeing qualifiers). पार्थि॑वासो॒ → पार्थिवासः (nom. pl.). गोजा॑ता → गोजाताः (nom. pl.). Accent marks in the source are retained in the mantra text but not reproduced on each pada here
The meaning
Outer meaning
The Ādityas, Rudras, and Vasus are invoked to delight in (accept) this newly fashioned sacred utterance (brahman). All divine and earthly powers—those “born of light” and those fit for sacrifice—are asked to hear the worshipper.
Inner meaning
The seer offers a freshly formed mantric formation of consciousness (navīyaḥ brahman) into the inner yajña. The Ādityas (luminous laws), Rudras (purifying force), and Vasus (stable foundational powers) are invited to take joy in the new movement of aspiration. “Heavenly and earthly” indicates the higher and lower planes in the being; both must consent and collaborate. “Gojātāḥ” points to powers born of illumination—energies awakened by rays of knowledge—so the whole nature becomes yajñiya, capable of offering and transformation.
Universal truth
Spiritual progress requires a living, renewed sincerity of expression and practice; when the higher laws, purifying powers, and stabilizing forces consent, the whole being—above and below—hears the call and becomes fit for transformation.
Themes
Collective deities, Mantra efficacy, Hearing/acceptance
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇi tradition)
- Other hymns
- RV 7.35, RV 7.36, RV 7.33, RV 7.82
Family tradition
Seer-family of Maṇḍala 7; strong emphasis on ṛta, harmony, and right ordering of the inner and outer life.
Significance
Vasiṣṭha’s vision frequently unites cosmic order (Ādityas), purification (Rudras), and stable embodiment (Vasus), presenting yoga as an integral harmonization of all planes of being.
The deity
- Devata
- Ādityas–Rudras–Vasus (collective)
- Epithets
- yajñiyāsaḥ (worthy of sacrifice), divyāḥ (heavenly), pārthivāsaḥ (earthly-associated powers), gojātāḥ (born of light)
- Related deities
- Agni, Indra, Sūrya, Soma, Aditi
Cosmic role
They uphold law (Ādityas), cleanse and drive out disorder (Rudras), and maintain the supporting bases of manifestation (Vasus), ensuring the sacrifice becomes effective across worlds.
Inner power
A triple action in sādhanā: illumined discernment and right law; forceful purification of resistance; stable integration in embodied life.
In ritual
Where it is used
General śānti and saṃgati (harmonizing) invocation within soma/yajña sequences; also suitable as an opening/consent formula.
आ॒दि॒त्या रु॒द्रा वस॑वो जुषन्ते॒दं ब्रह्म॑ क्रि॒यमा॑णं॒ नवी॑यः । शृ॒ण्वन्तु॑ नो दि॒व्याः पार्थि॑वासो॒ गोजा॑ता उ॒त ये य॒ज्ञिया॑सः ॥
आ॒दि॒त्याः । रु॒द्राः । वस॑वः । जु॒ष॒न्त॒ । इ॒दम् । ब्रह्म॑ । क्रि॒यमा॑णम् । नवी॑यः । शृ॒ण्वन्तु॑ । नः॒ । दि॒व्याः । पार्थि॑वासः । गोऽजा॑ताः । उ॒त । ये । य॒ज्ञिया॑सः ॥
ādityāḥ | rudrāḥ | vasavaḥ | juṣanta | idam | brahma | kriyamāṇam | navīyaḥ | śṛṇvantu | naḥ | divyāḥ | pārthivāsaḥ | go--jātāḥ | uta | ye | yajñiyāsaḥ
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4 pādas of ~12 syllables each (Jagatī cadence)
Expansive, forward-moving, suited to inclusive invocation and wide consent of powers.
Creates a sense of breadth and gathering—inviting many forces of the being to ‘hear’ and align.
- ādityāḥ
- Literal: sons of Aditi; solar deities. Symbolic: powers of luminous law, wideness, truth-conscious order
- rudrāḥ
- Literal: Rudras; fierce gods. Symbolic: forces of purification and violent removal of obstruction
- vasavaḥ
- Literal: Vasus; elemental gods. Symbolic: stable foundational energies that support manifestation
- brahma
- Literal: sacred utterance/prayer; brahman. Symbolic: mantric formation of consciousness, inspired word-force
- kriyamāṇam
- Literal: being made, being done. Symbolic: actively formed inner offering; evolving sādhanā
- navīyaḥ
- Literal: newer, fresh. Symbolic: renewed aspiration; ever-progressive revelation
- divyāḥ
- Literal: heavenly. Symbolic: higher consciousness-powers
- pārthivāsaḥ
- Literal: earthly. Symbolic: embodied nature, the physical-vital-mental instruments
- gojātāḥ
- Literal: born of cows/light. Symbolic: born of rays of knowledge/illumination; awakened faculties
- yajñiyāsaḥ
- Literal: fit for sacrifice. Symbolic: parts of the being rendered capable of consecration
Mantra of acceptance: ensures the divine collectives ‘enjoy’ the freshly enacted brahman; used as a sanctioning/confirmation verse in ongoing rite.
At points where multiple deva-groups are invoked for assent and protection; transitional moments of the rite.
Recitation to invite acceptance of the brahman and to establish hearing/attention of all powers.
Use before meditation or chanting sessions to ‘call in’ clarity (Ādityas), purification (Rudras), and stability (Vasus) for an integral practice.
√juṣ ‘enjoy, be pleased’ (accept oblation/mantra). √kṛ ‘make’ in kriyamāṇa (passive present participle). navīyaḥ comparative of nava ‘new’. √śru ‘hear’ (PIE *ḱleu- ‘hear’ cf. Greek κλύω, English loud via semantic shift). yajñiya from yajña (√yaj ‘worship, sacrifice’).
Brahman as living act (kriyamāṇa) not mere text, Divine hearing as response of consciousness to right speech, Yajña as cooperation between human and cosmic powers
The collective deities are guardians and executors of ṛta across planes; ‘heavenly and earthly’ indicates ṛta’s vertical integration.
Hearing the true word (brahman) implies responsiveness of the cosmos to truth-utterance.
Renewal through ‘newly made’ word—creation as ongoing articulation of consciousness.
Proto-Vedāntic and Yogic-psychological reading (Aurobindo/Kashyap line): mantra as force of consciousness, not mere praise.
Heaven/Earth = higher/lower nature; Light-born = awakened knowledge-powers; sacrifice-worthy = purified, integrated faculties.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘divine acceptance of the living word’: the brahman is ‘newly made’—a fresh formation of power—requiring the assent (juṣ-) and hearing (śru-) of the cosmic collectives. Mythically, the gods are sustained by and respond to the rightly fashioned mantra.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru ‘hear’ corresponds to PIE *ḱleu- and is central to IE fame/hearing semantics (kleos). The formula ‘may they hear us’ is an inherited Indo-European prayer structure: audition = reception = efficacy.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi offers a ‘new’ brahman—suggesting continuous renewal of realization. In return, the divine collectives are asked to ‘enjoy’ and ‘hear’, i.e., to consent to embody the mantra’s force in the sacrificer’s world and consciousness.
Invoke triple alignment: truth-law (Ādityas), purification (Rudras), stability (Vasus), then offer a ‘new’ sincere intention as brahman.
Anāhata to Ājñā axis (harmonization rising to illumination)
Moderate nāḍī-śodhana for balance, then gentle kumbhaka on ‘śṛṇvantu no’ to feel inner listening.
Collected, widened, receptive; ‘inner hearing’ (śravaṇa) of guidance.
Before practice, speak a brief inner resolve; feel higher and lower nature consenting; repeat until the sense of resistance softens and steadiness arises.
Use Vedic accenting as per śākhā tradition: maintain udatta peaks on key invocatory words (ādityā, rudrā, vasavo; śṛṇvantu), with svarita slides following marked accents; avoid flattening the cadence.
Open with clear group-naming stress; slightly lift on ‘juṣante’ (delight/accept), then a receptive, downward settling on ‘śṛṇvantu no’.
Hold long vowels: ādityā, navīyaḥ., Retroflex clarity: rudrā (ḍ), pārthivāsaḥ (th), yajñiyāsaḥ (jñ)., Sandhi awareness: gojātā (go-jātā) keep ‘go’ bright, not ‘gau’., Final visarga: navīyaḥ—light aspiration, not harsh.
Steady, inviting, with a widening tone on the first half and a listening softness on the second.
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