Rig Veda 7.39.6: Mandala 7, Sukta 39, Mantra 6
Sukta 7.39
- Rishi
- Vasiṣṭha
- Devata
- Dhātṛ
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace)
ररे हव्यं मतिभिर्यज्ञियानां नक्षत्कामं मर्त्यानामसिन्वन् । धाता रयिमविदस्यं सदासां सक्षीमहि युज्येभिर्नु देवैः ॥
raré havyáṃ matíbhir yajñiyā́nāṃ nákṣat kā́maṃ mártyānām ásinvan | dhā́tā rayím avidásyaṃ sadā́sāṃ sakṣī́mahi yujyébhir nú deváiḥ ||
Ngài đã trao lễ vật cho những đấng đáng tế tự nhờ các hình thái tư niệm (mati) của chúng ta; ngài đã thỏa mãn ước muốn của người phàm không hề keo kiệt. Nguyện Dhātṛ thiết lập cho chúng ta rayi—phúc tài không thể mất—bền trú mãi; nguyện chúng ta có thể cùng đồng hành với các thần linh nay đáng được kết hợp (trong yoga).
Word by Word
- र॒रे
- has given / has grantedVerbPerfect (लिट्), 3rd person singular, ParasmaipadaRole Kartā (implicit subject: the praised deity)Root √रा (रास्/रा) ‘to give, grant’
- ह॒व्यम्
- the oblation, offeringNounNeuter, accusative singularRole KarmaRoot हव्य (from √हु ‘to offer, invoke’)
- म॒तिभिः
- with thoughts / with hymnsNounFeminine, instrumental pluralRole KaraṇaRoot मति (from √मन् ‘to think’)
- य॒ज्ञियानाम्
- of the worshippers / of the sacrificersAdjective (substantivized) / Noun-likeMasculine (or common), genitive pluralRole Ṣaṣṭhī-sambandha (genitival relation)Root यज्ञिय (from यज्ञ ‘sacrifice’; adj. ‘fit for sacrifice/worship’)
- नक्षत्
- reached / attainedVerbAorist (injunctive/aorist form), 3rd person singular, ParasmaipadaRole Kartā (implicit subject: the deity)Root √नश्/नक्ष् (Vedic) ‘to reach, attain’
- कामम्
- desire, wishNounMasculine, accusative singularRole KarmaRoot काम
- मर्त्यानाम्
- of mortalsNounMasculine, genitive pluralRole Ṣaṣṭhī-sambandhaRoot मर्त्य
- असिन्वन्
- impelling / bestowingVerbPresent participle active, nominative singular masculineRole Kartā (agreeing with the deity)Root √सिव्/सिन्व् (Vedic) ‘to set in motion, impel; to bestow/strengthen’
- धाता
- the Ordainer (Dhātṛ)NounMasculine, nominative singularRole KartāRoot धातृ (from √धा ‘to place, establish’; epithet ‘Creator/Ordainer’)
- र॒यिम्
- wealthNounMasculine, accusative singularRole KarmaRoot रयि
- अविदस्यम्
- hard-to-obtainAdjectiveMasculine, accusative singular (agreeing with रयिम्)Role Karma (qualifier)Root अविदस्य (adj. ‘not-to-be-found/rare’; from a- + √विद् ‘to find/know’)
- सदासाम्
- of the assemblies / of the sessionsNounFeminine, genitive pluralRole Ṣaṣṭhī-sambandhaRoot सदास् (Vedic noun ‘seat/assembly; session’)
- सक्षीमहि
- may we be able / may we attain (together)VerbOptative (विधिलिङ्), 1st person plural, ĀtmanepadaRole Kartā (we)Root √सच् ‘to accompany, be associated’ (Vedic: ‘to be able/prevail together’ in desiderative/precative usage) অথবা √शक् in sense
- युज्येभिः
- with the yoked / with the fit (helpers/means)Adjective (instrumental use)Masculine/Neuter, instrumental pluralRole KaraṇaRoot युज्य (gerundive/adj. ‘to be yoked/fit for yoking’; from √युज् ‘to yoke’)
- नु
- now, indeedIndeclinableParticleRoot नु
- देवैः
- with the godsNounMasculine, instrumental pluralRole Karaṇa / Sahakārī (accompaniment)Root देव
Sandhi Notes
- Sandhi resolution: म॒तिभि॑र्य॒ज्ञिया॑नां → म॒तिभिः + य॒ज्ञिया॑नां (visarga before y becomes r in saṃhitā)
- मर्त्या॑ना॒मसि॑न्वन् → मर्त्या॑नाम् + असिन्वन् (final -m before vowel)
- स॑दा॒सां स॑क्षी॒महि॒ → सदासाम् + सक्षीमहि (anusvāra/ṃ before s)
- युज्ये॑भि॒र्नु → युज्येभिः + नु (visarga before n becomes r in saṃhitā). Accent marks retained as in the given saṃhitā text
The meaning
Outer meaning
The offering is given to the worship-worthy through our thoughts; the desire of mortals is fulfilled without stint. May Dhātṛ establish for us an imperishable wealth that abides always; may we be able to accompany the gods joined in union.
Inner meaning
The ‘offering’ is the shaped force of consciousness formed by mati—thought-vision and intention. When rightly offered, it reaches the yajñiya powers and they answer by fulfilling the soul’s true desire (kāma) without the ego’s miserliness (asinvan). Dhātṛ, the establisher, is invoked to fix in us a rayi that is ‘avidasyam’—not to be lost: stable luminous substance (inner wealth of knowledge, force, joy). The closing aspiration—‘sakṣīmahi yujyebhir…devaiḥ’—is yogic: may we be capable of accompanying, i.e., consciously participating with, the gods in their joining; to live in a state of inner union where divine powers and human nature act together.
Universal truth
What we consistently offer through intention shapes what we become. True prosperity is not external accumulation but an imperishable inner wealth—stable clarity, strength, and joy—by which we can live in conscious partnership with higher principles.
Themes
Fulfilment of aspiration, Enduring abundance, Union with gods, Efficacy of thought-offering (mati)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.32, RV 7.60, RV 7.86, RV 7.88
Family tradition
Vasiṣṭha’s vision often stresses stability of attainment and right order: not only illumination but its firm establishment (Dhātṛ) as abiding wealth (rayi).
Significance
A movement from invocation to consolidation: the inner sacrifice must culminate in durable formation and a lived yoga with the divine powers.
The deity
- Devata
- Dhātṛ (Dhātā)
- Epithets
- dhātā (the establisher), sadāsā (abiding—linked to the requested enduring rayi)
- Related deities
- Savitṛ (impeller), Tvaṣṭṛ (fashioner), Varuṇa (law)
Cosmic role
Dhātṛ fixes the cosmic order in forms—supports stability, continuity, and right placing of each force.
Inner power
Stabilizing realization: consolidating gains so knowledge and power do not dissipate; making progress irreversible.
In ritual
Where it is used
Concluding/confirming verse seeking establishment of gain (rayi) after offerings
र॒रे ह॒व्यं म॒तिभि॑र्य॒ज्ञिया॑नां॒ नक्ष॒त्कामं॒ मर्त्या॑ना॒मसि॑न्वन् । धाता॑ र॒यिम॑विद॒स्यं स॑दा॒सां स॑क्षी॒महि॒ युज्ये॑भि॒र्नु दे॒वैः ॥
र॒रे । ह॒व्यम् । म॒तिऽभिः॑ । य॒ज्ञिया॑नाम् । नक्ष॑त् । काम॑म् । मर्त्या॑नाम् । असि॑न्वन् । धाता॑ । र॒यिम् । अ॒वि॒ऽद॒स्यम् । स॒दा॒ऽसाम् । स॒क्षी॒महि॑ । युज्ये॑भिः । नु । दे॒वैः ॥
rare | havyam | mati-bhiḥ | yajñiyānām | nakṣat | kāmam | martyānām | asinvan | dhātā | rayim | avi-dasyam | sadāsām | sakṣīmahi | yujyebhiḥ | nu | devaiḥ
44
4 x ~11 syllables
Balanced and firm; less ‘calling’ and more ‘establishing’ in cadence.
Encourages steadiness and confidence; supports a settling of consciousness after invocation.
- havyam
- Literal: oblation, offering. Symbolic: consecrated energy of thought, will, and act
- mati
- Literal: thought, intention, understanding. Symbolic: seer-thought that forms effective inner offerings
- yajñiyānām
- Literal: of the sacrifice-worthy. Symbolic: higher powers responsive to sincerity and right formation
- kāma
- Literal: desire. Symbolic: soul-aspiration when purified; the true need of the being
- asinvan
- Literal: not stinting, not withholding. Symbolic: the Divine’s abundant response when ego-limits are surrendered
- Dhātṛ (Dhātā)
- Literal: the establisher, creator. Symbolic: power that fixes forms in consciousness; stabilizes gains
- rayi
- Literal: wealth, riches. Symbolic: luminous substance: knowledge, force, harmony, delight
- avidasyam
- Literal: not to be lost, imperishable. Symbolic: stable attainment not subject to relapse
- yujyebhiḥ
- Literal: with those to be yoked/joined. Symbolic: powers entering yoga; faculties ready for conscious union
- sakṣīmahi
- Literal: may we be able to accompany/attain. Symbolic: capacity to walk with the gods—sustained participation
Concluding attainment and stability prayer: establishment of enduring rayi and successful ‘joining’ with divine powers through the rite
After successful offering/invitation, to seal the fruit and stability of the rite
Recitation accompanying completion/confirmation of oblation and prayer for lasting result
Use after meditation or pranayama to ‘seal’ the session: pray for imperishable inner wealth and capacity to remain joined to higher guidance in daily action.
dhā́tṛ from √dhā ‘place, establish’: creator as establisher of stable inner order. rayí from √rā/√ri ‘to give’ (semantic field of gift/wealth): here a durable plenitude of being. √naś ‘reach, attain’ (nákṣat) marks fulfilment of aspiration. √yuj ‘yoke, join’ underlies ‘yoga’ sense: yujyébhir deváiḥ = gods with whom union is possible—psychologically states/powers ready for integration.
Rayi as abiding plenitude of being, Dhātṛ as establisher of order, Yoking/joining (√yuj) as inner yoga with divine powers
Dhātṛ’s function is ṛta made durable—right placing that prevents loss of attainment.
Imperishable wealth corresponds to satya in life: truth that holds through time, not a passing mood.
Establishment (dhā) of enduring forms in consciousness; creation as stabilization of light in the human vessel.
Yoga-oriented Vedic psychology: union (yuj) with devatās as lived realization.
Rayi as condensed light; Dhātṛ as the ‘gravity’ of truth that makes gains stable; offering as upward movement answered by downward fixation.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘creation/establishment of stable wealth by Dhātṛ’ coupled with ‘joining the gods’: the rite culminates not merely in a gift but in an enduring founded plenitude (rayi) and a present possibility of union (yuj) with divine powers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā ‘to place’ is widely IE (cf. Greek títhēmi ‘I place’, Latin faciō is different; but the placing root is robust in IE). √yuj corresponds to Latin iungō ‘I join/yoke’, highlighting deep IE inheritance of the ‘yoking/union’ metaphor central to ritual and later yoga.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers through mati (formed thought) and receives fulfilment of kāma; he then asks Dhātṛ to fix the gain as unlosable rayi and prays for capability (sakṣīmahi) to move with and unite to the gods—reciprocity becomes stable transformation, not momentary favor.
After inner offering, rest in the sense of ‘establishment’: let the gained clarity/peace become a stable possession (avidasyam rayi).
muladhara (stability)
silent kumbhaka (comfortable pause) after exhale for 2–4 seconds while sensing ‘dhā’—foundation; then gentle inhale
Settled, consolidated, quietly joined (yukta).
End sessions by recalling one clear truth and one chosen act of alignment; repeat the mantra once, then sit 1–2 minutes in stillness to let the gain ‘set’.
Ṛgvedic udatta/anudatta/svarita; keep a grounded, even delivery to match ‘establishing’ intent.
Lean slightly on dhātā, rayim, avidasyam, sadāsām, yujyebhiḥ to mark the consolidation theme.
rare: keep two syllables ‘ra-re’, nakṣat: clear ‘kṣ’ cluster, avidasyam: keep ‘vi-da’ distinct; avoid ‘avidaasyam’ elongation beyond meter
Low, steady, sealing tone; minimal dramatic rise.
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