Rig Veda 7.84.3: Mandala 7, Sukta 84, Mantra 3
Sukta 7.84
- Rishi
- Vasiṣṭha
- Devata
- Indra–Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
कृतं नो यज्ञं विदथेषु चारुं कृतं ब्रह्माणि सूरिषु प्रशस्ता । उपो रयिर्देवजूतो न एतु प्र णः स्पार्हाभिरूतिभिस्तिरेतम् ॥
kṛtáṃ no yajñáṃ vidátheṣu cā́ruṃ kṛtáṃ bráhmāṇi sū́riṣu praśastā́ | úpo rayír devá-jūto na etu prá ṇaḥ spārhā́bhir ūtíbhis tiretam ||
Ang aming sakripisyo ay ginawang maganda sa mga pagtitipon; ang mga panalangin ay ginawang mabisa, pinupuri sa mga naliwanagan. Sana'y lumapit sa amin ang yaman ng pag-iral, na pinapaandar ng mga diyos; dalhin ninyo kami sa kabila ng tulong at proteksyong hinihiling.
Word by Word
- कृतम्
- done, accomplishedAdjective (past passive participle used predicatively)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (यज्ञम् इत्यस्य विशेषणम्)Role कर्म (यज्ञम्-सम्बद्धम्)Root √कृ (करोति) / कृत (ppp)
- नः
- ourPronounषष्ठी, बहुवचन (enclitic: ‘our’)Role सम्बन्ध (षष्ठी)Root अस्मद् (enclitic pronoun)
- यज्ञम्
- sacrifice, ritualNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यज्ञ (प्रातिपदिक)
- विदथेषु
- in the assemblies/ritual sessionsNounनपुंसकलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot विदथ (प्रातिपदिक)
- चारुम्
- beautiful, pleasingAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (यज्ञम् इत्यस्य विशेषणम्)Role कर्म (यज्ञम्-सम्बद्धम्)Root चारु (प्रातिपदिक)
- कृतम्
- made, performedAdjective (past passive participle)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (ब्रह्माणि इत्यस्य विशेषणम्)Role कर्म (ब्रह्माणि-सम्बद्धम्)Root √कृ / कृत (ppp)
- ब्रह्माणि
- sacred formulations, hymnsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्मRoot ब्रह्मन् (प्रातिपदिक; here ‘ब्रह्म’ = स्तोत्र/मन्त्र)
- सूरिषु
- among the patrons/benefactorsNounपुंलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot सूरि (प्रातिपदिक)
- प्रशस्ताः
- praised, celebratedAdjective (past passive participle)स्त्रीलिङ्ग, प्रथमा, बहुवचन (ब्रह्माणि इत्यस्य विशेषणम्; वैदिके नपुंसकबहुवचनस्य स्त्रीबहुवचन-विशेषणप्रयोगः सम्भवति)Role कर्म (ब्रह्माणि-सम्बद्धम्)Root प्र-√शंस् (शंसति) → प्रशस्त (ppp)
- उपो
- up/near; moreover (particle)Indeclinable (particle)निपात (उपसर्गार्थे/उपसमीपे ‘up, near; moreover’)Root उप (उपसर्ग) + अव्यय ‘उ’ (निपात) / वैदिक-प्रयोगः
- रयिः
- wealth, bountyNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot रयि (प्रातिपदिक)
- देवजूतः
- impelled/sent by the godsAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (रयिः इत्यस्य विशेषणम्)Role कर्ता (रयिः-सम्बद्धम्)Root देव + जूत (ppp of √जु/√जव् ‘to impel, speed’; ‘sent/impelled’)
- नः
- to usPronounचतुर्थी, बहुवचन (enclitic: ‘to us’)Role सम्प्रदानRoot अस्मद् (enclitic pronoun)
- एतु
- let (it) comeVerbलोट् (आज्ञार्थे), प्रथमपुरुष, एकवचनRole (क्रिया)Root √इ (एति)
- प्र
- forth, forwardIndeclinable (preverb/particle)उपसर्गः (तीरेतम् इत्यस्य क्रियाविशेषणम्)Root प्र (उपसर्ग/अव्यय)
- णः
- ourPronounषष्ठी, बहुवचन (enclitic: ‘of us/our’)Role सम्बन्ध (षष्ठी)Root अस्मद् (enclitic pronoun; वैदिक रूप)
- स्पार्हाभिः
- with desirableAdjective (used substantively with ऊतिभिः)स्त्रीलिङ्ग, तृतीया, बहुवचनRole करणRoot स्पार्हा (प्रातिपदिक; ‘desired, coveted’)
- ऊतिभिः
- helps, protectionsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole करणRoot ऊति (प्रातिपदिक)
- तिरेतम्
- may (he/it) carry across, bring throughVerbविधिलिङ्/आशीर्लिङ् (वैदिक injunctive/optative sense), प्रथमपुरुष, एकवचन; परस्मैपदम्Role (क्रिया)Root √तॄ (तरति) / तिर (preverb-like) + इ (augmentless injunctive base) → तिरेत्
Sandhi Notes
- पदच्छेदः (सम्भाव्य): कृतम् नः यज्ञम् विदथेषु चारुम् | कृतम् ब्रह्माणि सूरिषु प्रशस्ताः || उपो रयिः देवजूतः नः एतु | प्र णः स्पार्हाभिः ऊतिभिः तिरेतम् || 1) ‘उपो’ = ‘उप’ + वैदिक-निपात ‘उ’ (पदपाठे प्रायः ‘उपो’ इति)
- 2) ‘देवजूतः’ समासः: देवैः जूतः (ppp)
- 3) ‘स्पार्हाभिरूतिभिः’ इत्यत्र संहितायां ‘स्पार्हाभिः ऊतिभिः’ (इ/ऊ संधिः) → ‘स्पार्हाभिरूतिभिः’
- 4) ‘प्र णः’ इत्यत्र ‘णः’ वैदिक-एन्क्लिटिकः (अस्मद्-षष्ठी)
The meaning
Outer meaning
Our sacrifice is made beautiful in the assemblies; our sacred formulations are made effective and praised among the wise. May god-driven wealth come near; with desirable protections, carry us beyond.
Inner meaning
When the inner yajña is arranged rightly, it becomes ‘cāru’—harmonious, luminous, attractive to the gods (higher powers). ‘Brahmāṇi’ are not mere words but formative mantric forces shaping consciousness. Among the sūri (illumined minds), these formations are recognized and strengthened. Then ‘rayi’—the wealth of being (vital, mental, spiritual plenitude)—approaches, moved by the gods, i.e., by awakened powers in us. Finally the prayer asks to be ‘carried beyond’ (tiretam): beyond limitation, beyond the habitual lower nature, by protective helps (ūtayaḥ) that are ‘spārhā’—truly desirable because they lead to progress, not indulgence.
Universal truth
Beauty and effectiveness in spiritual practice arise from right arrangement (order) and living speech (formative intention). When aspiration and formulation are true, higher forces naturally bring the resources needed, and protection becomes a passage beyond the old self.
Themes
mantric efficacy, attainment of plenitude, divine help and crossing
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.84.1-5 (context unit), RV 7.85.1
Family tradition
Vasiṣṭha hymns often emphasize the right formation of the sacrifice through true speech (brahman) and the resulting descent of rayi (plenitude).
Significance
The seer teaches that mantra is a formative power: when the inner speech is purified and rightly shaped, it becomes an instrument for divine assistance and crossing beyond the lower nature.
The deity
- Devata
- Indra–Varuṇa (continued address)
- Epithets
- devajūta (god-driven, as an action of their powers), sūriṣu praśastā (praised among illumined)
- Related deities
- Agni (carrier of offering), Soma (delight empowering mantra), Mitra (harmony of relations)
Cosmic role
They secure both the right order of the sacrifice (Varuṇa’s law) and the victorious effectiveness and forward movement (Indra’s force).
Inner power
They perfect aspiration (yajña) and empower mantra (brahmāṇi), then bring protective-progressive aids (ūtayaḥ) for transcendence.
In ritual
Where it is used
Praise within Soma ritual sequences; also suitable as a general stotra for successful performance of yajña.
कृ॒तं नो॑ य॒ज्ञं वि॒दथे॑षु॒ चारुं॑ कृ॒तं ब्रह्मा॑णि सू॒रिषु॑ प्रश॒स्ता । उपो॑ र॒यिर्दे॒वजू॑तो न एतु॒ प्र ण॑: स्पा॒र्हाभि॑रू॒तिभि॑स्तिरेतम् ॥
कृ॒तम् । नः॒ । य॒ज्ञम् । वि॒दथे॑षु । चारु॑म् । कृ॒तम् । ब्रह्मा॑णि । सू॒रिषु॑ । प्र॒ऽश॒स्ता । उपो॒ इति॑ । र॒यिः । दे॒वऽजू॑तः । नः॒ । ए॒तु॒ । प्र । नः॒ । स्पा॒र्हाभिः॑ । ऊ॒तिऽभिः॑ । ति॒रे॒त॒म् ॥
kṛtam | naḥ | yajñam | vidatheṣu | cārum | kṛtam | brahmāṇi | sūriṣu | pra-śastā | upo iti | rayiḥ | deva-jūtaḥ | naḥ | etu | pra | naḥ | spārhābhiḥ | ūti-bhiḥ | tiretam
44
4 × ~11
Balanced and processional—suited to describing accomplished rite and then petitioning for forward crossing.
Creates a sense of ‘well-made’ completion in the first half, then a lift and forward surge on ‘pra ṇaḥ… tiretam’.
- yajña
- Literal: sacrifice, offering. Symbolic: the inner work of self-offering and transformation
- vidatha
- Literal: gatherings/assemblies. Symbolic: inner convocations of powers; moments of concentrated practice
- cāru
- Literal: beautiful, pleasing. Symbolic: harmonized consciousness that attracts higher help
- brahmāṇi
- Literal: sacred formulations/prayers. Symbolic: mantric thought-forces that shape and build the inner being
- sūri
- Literal: wise/illumined ones. Symbolic: luminous faculties; the awakened discerning mind
- rayi
- Literal: wealth, abundance. Symbolic: plenitude of being—energy, clarity, joy, capacity
- devajūta
- Literal: impelled/driven by the gods. Symbolic: moved by higher powers; grace acting through awakened forces
- ūtibhiḥ
- Literal: helps, protections. Symbolic: guarding influences that also propel progress
- tiretam
- Literal: carry across/beyond. Symbolic: transcend limitation; cross over obstruction and ignorance
Affirmation of successful rite; prayer for rayi and divine ūtis in Soma context
After establishing the offering and recitation, to affirm efficacy and invite approach of rayi.
Recitation with an offering gesture; mentally ‘seal’ the sacrifice as accomplished (kṛtam).
Use before meditation or important work: affirm the practice as ‘well-made’, invoke supportive forces, and set intention to cross beyond limitation.
kṛtá from √kṛ 'make' → accomplished/perfected; vidátha 'assembly' (place of knowing/decision); cā́ru from √car/√cṝ? (Vedic adjective: pleasing, well-formed); bráhman (neuter/pl.) from √bṛh 'to expand' → 'expansive word-power'; rayí from √rā 'to give' / semantic 'possession/wealth' reinterpreted as plenitude; devá-jūta from √ju 'to impel, drive on'; ūtí from √av 'to help, protect'; √tṛ 'cross over' → inner passage beyond limitation.
brahman as word-power, crossing beyond (tṛ) as inner transcendence, rayi as plenitude
‘kṛtam’ implies alignment and completion according to right order; success follows ṛta.
Effective brahmāṇi are those rooted in truth-intention; praise among sūri indicates discernment of satya.
Mantra as creative formation—speech that builds inner worlds and capacities.
Mantra-śakti orientation; compatible with Aurobindo’s view of Vedic speech as power of consciousness.
Crossing = transition from lower to higher consciousness; approach = descent/arrival of supportive energies into the psyche.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the 'crossing' (tṛ) aided by divine powers: through perfected yajña and brahman, the seeker is carried over limiting conditions into a fuller state (rayi).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √tṛ 'cross' reflects PIE *terh₂ 'cross over' (cf. Latin trans). √av in ūtí relates to IE help/protection semantics (Indo-Iranian productivity). √bṛh 'grow/expand' resonates with IE growth roots (semantic parallelism across IE poetics).
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi presents the accomplished inner rite as a basis for divine response: because yajña and brahman are 'kṛta', the gods may legitimately send near the rayi and extend ūtis that effect the passage beyond obstruction.
‘Make the sacrifice beautiful’: align posture, breath, intention, and mantra so the inner rite becomes harmonious.
Viśuddha (mantric formation) with support from Maṇipūra (effective will/energy).
4-4-6 breathing: inhale 4 (upo rayiḥ… etu), hold 4 (feel approach), exhale 6 (pra ṇaḥ… tiretam) imagining crossing beyond.
Collected, harmonized, then progressively uplifted.
Before japa/meditation, repeat ‘kṛtaṃ’ mentally: ‘let it be rightly made’. Chant once, then sit silently imagining higher help approaching and gently carrying you beyond habitual thought.
Tri-svara chanting per śākhā; exact udātta placements require pada + svara notation.
Stress the refrain-like ‘kṛtam’ at both openings; give a forward push on ‘upo rayir…’ and a clear cadence on ‘pra ṇaḥ… tiretam’.
kṛtaṃ: vocalic ṛ (kṛ-), vidatheṣu: -the- aspirated (dha), not dental ‘da’, cāruṃ: long ā (cā-), brahmāṇi: brah-mā-ṇi (retroflex ṇ), devajūta: de-va-jū-ta (long ū), spārhābhiḥ: spār-hā-bhiḥ (long ā)
Clear and well-articulated, as befits ‘brahmāṇi’; end with a gentle lifting tone.
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