Verses 1, 2, 3
आ न॒ इळा॑भिर्वि॒दथे॑ सुश॒स्ति वि॒श्वान॑रः सवि॒ता दे॒व ए॑तु । अपि॒ यथा॑ युवानो॒ मत्स॑था नो॒ विश्वं॒ जग॑दभिपि॒त्वे म॑नी॒षा ॥
ā́ na íḷābhirvidáthe suśastí viśvā́naraḥ savitā́ devá etu ǀ ápi yáthā yuvāno mátsathā no víśvam jágadabhipitvé manīṣā́ ǁ
आ नो॒ विश्व॒ आस्क्रा॑ गमंतु दे॒वा मि॒त्रो अ॑र्य॒मा वरु॑णः स॒जोषाः॑ । भुव॒न्यथा॑ नो॒ विश्वे॑ वृ॒धासः॒ कर॑न्त्सु॒षाहा॑ विथु॒रं न शवः॑ ॥
ā́ no víśva ā́skrā gamantu devā́ mitró aryamā́ váruṇaḥ sajóṣāḥ ǀ bhúvanyáthā no víśve vṛdhā́saḥ kárantsuṣā́hā vithurám ná śávaḥ ǁ
प्रेष्ठं॑ वो॒ अति॑थिं गृणीषे॒ऽग्निं श॒स्तिभि॑स्तु॒र्वणिः॑ स॒जोषाः॑ । अस॒द्यथा॑ नो॒ वरु॑णः सुकी॒र्तिरिष॑श्च पर्षदरिगू॒र्तः सू॒रिः ॥
préṣṭham vo átithim gṛṇīṣe’gním śastíbhisturváṇiḥ sajóṣāḥ ǀ ásadyáthā no váruṇaḥ sukīrtíríṣaśca parṣadarigūrtáḥ sūríḥ ǁ
As the ritual fire is kindled at the break of day, the Ṛṣi opens this sūkta by calling upon Savitṛ, the divine impeller, to bring forth radiant inspirations. The petitioner yearns for a state of mind that mirrors the expansive, youthful vigor of the universe. In the second and third verses, this invocation broadens into a grand gathering: Mitra, Aryaman, and Varuṇa—the great guardians of cosmic and social order—are summoned to descend in complete harmony, bringing with them invincible protection and the sweet fulfillment of desires. Agni himself, cherished as the dearest guest and tireless facilitator, is entreated to ensure that Varuṇa bestows noble renown and abundant sustenance upon the community. This opening movement establishes the foundational atmosphere of the sūkta: a cooperative alignment between human aspiration and cosmic guardianship. The Ṛṣi does not merely pray for personal gain; he sets a table of praise, inviting the highest cosmic forces to partake in the sacrifice so that the human vessel may be continuously fortified and uplifted by divine grace.
Verse 1: May Savitṛ, the divine impeller of all, come to our sacred gathering with rich offerings, so that we, energized in mind, may fully enjoy all living existence.
Verse 2: May all these shining gods—Mitra, Aryaman, and Varuṇa—come united to us in harmony, granting us steadfast strength and boundless growth.
Verse 3: I invoke Agni, your dearest guest, with songs of praise; may Varuṇa ensure that our nourishing streams of bounty remain auspicious and enduring.
The translation closely follows Sāyaṇa's ritualistic gloss while keeping an eye on Aurobindo's psychological interpretation of the deities as inner faculties of light, truth, and harmony.
| Devanāgarī | IAST | Translation |
|---|---|---|
| सविता | savitā | the divine impeller or stimulator |
| देवः | devaḥ | shining one, deity |
| विश्वानरः | viśvānaraḥ | universal leader, belonging to all men |
| Devanāgarī | IAST | Translation |
|---|---|---|
| मित्रः | mitraḥ | friend, god of contracts and harmony |
| अर्यमा | aryamā | god of societal norms and hospitality |
| वरुणः | varuṇaḥ | keeper of cosmic order (Ṛta) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अग्निम् | agnim | the sacrificial fire |
| अतिथिम् | atithim | guest |
| सुकीर्तिः | sukīrtiḥ | possessing good fame or noble praise |
Picture a welcoming host standing at the doorway of a grand hall at dawn, flinging open the gates as majestic guests—Mitra, Varuṇa, and fiery Agni—walk in together to bless the household.
Verses 4, 5
उप॑ व॒ एषे॒ नम॑सा जिगी॒षोषासा॒नक्ता॑ सु॒दुघे॑व धे॒नुः । स॒मा॒ने अह॑न्वि॒मिमा॑नो अ॒र्कं विषु॑रूपे॒ पय॑सि॒ सस्मि॒न्नूध॑न् ॥
úpa va éṣe námasā jigīṣóṣā́sānáktā sudúgheva dhenúḥ ǀ samāné áhanvimímāno arkám víṣurūpe páyasi sásminnū́dhan ǁ
उ॒त नोऽहि॑र्बु॒ध्न्यो॒३॒॑ मय॑स्कः॒ शिशुं॒ न पि॒प्युषी॑व वेति॒ सिंधुः॑ । येन॒ नपा॑तम॒पां जु॒नाम॑ मनो॒जुवो॒ वृष॑णो॒ यं वहं॑ति ॥
utá nó’hirbudhnyó máyaskaḥ śíśum ná pipyúṣīva veti síndhuḥ ǀ yéna nápātamapā́m junā́ma manojúvo vṛ́ṣaṇo yám váhanti ǁ
Here, the imagery shifts to the fertile, nourishing powers of nature. Dawn (Uṣas) and Night (Nakti)—though distinct in appearance—collaborate like a milch cow with an overflowing udder, yielding streams of golden light and spiritual wealth upon the worshippers. The Ṛṣi then turns to Ahi Budhnya, the serpent of the deep abyss, and the great Sindhu (river), whose waters rush forth like a protective mother nursing her infant. The poetry vibrates with fluid dynamism. The divine forces are not distant abstractions; they are living currents of energy that rush like swift-minded stallions to carry the offerings and the petitioner toward higher states of consciousness and material prosperity.
Verse 4: With reverence I seek your grace, O Dawn and Night, who like a rich-milking cow pour forth diverse streams from the same divine udder.
Verse 5: May Ahi Budhnya, bestower of bliss, and the flowing River nurture us as a mother tends her child, while swift steeds bear our prayers to the divine offspring of the waters.
Sāyaṇa interprets these verses through the lens of atmospheric deities and sacrificial offerings, while modern symbolic readings view the 'milking cow' and 'deep waters' as metaphors for the awakening of inner consciousness and spiritual liquidity.
| Devanāgarī | IAST | Translation |
|---|---|---|
| उषसानक्ता | uṣasānakta | Dawn and Night as a dual pair |
| धेनुः | dhenuḥ | milch cow |
| ऊधन् | ūdhan | udder |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अहिबुध्न्यः | ahirbudhnyaḥ | the serpent of the deep foundation |
| सिन्धुः | sindhuḥ | river, stream |
| अपाम् | apām | of the waters |
Imagine a rich farm at sunrise where two milkmaids—Dawn and Night—together draw unending streams of golden milk from a celestial cow, feeding the entire valley.
Verses 6, 7, 8, 9
उ॒त न॑ ईं॒ त्वष्टा गं॒त्वच्छा॒ स्मत्सू॒रिभि॑रभिपि॒त्वे स॒जोषाः॑ । आ वृ॑त्र॒हेंद्र॑श्चर्षणि॒प्रास्तु॒विष्ट॑मो न॒रां न॑ इ॒ह ग॑म्याः ॥
utá na īm tváṣṭā́ gantvácchā smátsūríbhirabhipitvé sajóṣāḥ ǀ ā́ vṛtrahéndraścarṣaṇiprā́stuvíṣṭamo narā́m na ihá gamyāḥ ǁ
उ॒त न॑ ईं म॒तयोऽश्व॑योगाः॒ शिशुं॒ न गाव॒स्तरु॑णं रिहंति । तमीं॒ गिरो॒ जन॑यो॒ न पत्नीः॑ सुर॒भिष्ट॑मं न॒रां न॑संत ॥
utá na īm matáyó’śvayogāḥ śíśum ná gā́vastáruṇam rihanti ǀ támīm gíro jánayo ná pátnīḥ surabhíṣṭamam narā́m nasanta ǁ
उ॒त न॑ ईं म॒रुतो॑ वृ॒द्धसे॑नाः॒ स्मद्रोद॑सी॒ सम॑नसः सदंतु । पृष॑दश्वासो॒ऽवन॑यो॒ न रथा॑ रि॒शाद॑सो मित्र॒युजो॒ न दे॒वाः ॥
utá na īm marúto vṛddhásenāḥ smádródasī sámanasaḥ sadantu ǀ pṛ́ṣadaśvāso’vánayo ná ráthā riśā́daso mitrayújo ná devā́ḥ ǁ
प्र नु यदे॑षां महि॒ना चि॑कि॒त्रे प्र युं॑जते प्र॒युज॒स्ते सु॑वृ॒क्ति । अध॒ यदे॑षां सु॒दिने॒ न शरु॒र्विश्व॒मेरि॑णं प्रुषा॒यंत॒ सेनाः॑ ॥
prá nú yádeṣām mahinā́ cikitré prá yuñjate prayújasté suvṛktí ǀ ádha yádeṣām sudíne ná śárurvíśvamériṇam pruṣāyánta sénāḥ ǁ
The pace quickens as Tvaṣṭṛ, the divine artisan, and Indra, the Vritra-slayer and conqueror of obstacles, arrive alongside enlightened sages (sūris). The Ṛṣi likens the swelling chants of praise to cows licking their newly born calf with tender devotion. The Maruts—the storm-gods with mighty armies—are then invoked to sit in unison upon heaven and earth, sweeping across the landscape like rushing torrents and scattering adversaries like dust in a storm. In these verses, the energy of the sūkta reaches its martial and dynamic peak. The Maruts are depicted as devastating to the greedy and hostile forces, yet intimately allied with the seeker who offers sincere praise. Their collective might is a spectacle of divine order in motion.
Verse 6: May Tvaṣṭṛ and Indra, the Vritra-slayer and lord of multitudes, come to us with enlightened leaders, bestowing supreme strength.
Verse 7: Just as cows lick their newborn calf, may our harnessed prayers and songs of praise gently approach and sweeten the greatest of heroes.
Verse 8: May the Maruts, exalted in might, sit united with Heaven and Earth; spotted-hoofed and rushing like rivers, they are divine allies who destroy the greedy.
Verse 9: When their greatness is manifested, their armies strike like a thunderbolt in clear weather, sweeping across every barren wasteland.
Sāyaṇa details the physical weaponry and meteorological phenomena associated with the Maruts, whereas esoteric commentators view the storm gods as dynamic mental energies that shatter psychological inertia.
| Devanāgarī | IAST | Translation |
|---|---|---|
| त्वष्टा | tvaṣṭā | the divine carpenter, fashioner |
| वृत्रहा | vṛtrahā | slayer of Vritra (obstruction) |
| इन्द्रः | indraḥ | lord of divine power and light |
| Devanāgarī | IAST | Translation |
|---|---|---|
| मतयः | matayaḥ | thoughts, prayers, insights |
| गावः | gāvaḥ | cows, rays of light |
| तरुणम् | taruṇam | tender, young |
| Devanāgarī | IAST | Translation |
|---|---|---|
| मरुतः | marutaḥ | storm gods, winds of inspiration |
| रोदसी | rodasī | Heaven and Earth |
| पृषदश्वासः | pṛṣadaśvāsaḥ | having spotted or speckled horses |
| Devanāgarī | IAST | Translation |
|---|---|---|
| महिना | mahinā | by greatness or majesty |
| शरुः | śaruḥ | missile, weapon, thunderbolt |
| इरिणम् | iriṇam | barren land, desert |
Visualize a magnificent cavalry charge across the plains—the thunderous hooves representing the Maruts clearing away all inner and outer debris, led by the victorious Indra.
Verses 10, 11
प्रो अ॒श्विना॒वव॑से कृणुध्वं॒ प्र पू॒षणं॒ स्वत॑वसो॒ हि संति॑ । अ॒द्वे॒षो विष्णु॒र्वात॑ ऋभु॒क्षा अच्छा॑ सु॒म्नाय॑ ववृतीय दे॒वान् ॥
pró aśvínāvávase kṛṇudhvam prá pūṣáṇam svátavaso hí sánti ǀ adveṣó víṣṇurvā́ta ṛbhukṣā́ ácchā sumnā́ya vavṛtīya devā́n ǁ
इ॒यं सा वो॑ अ॒स्मे दीधि॑तिर्यजत्रा अपि॒प्राणी॑ च॒ सद॑नी च भूयाः । नि या दे॒वेषु॒ यत॑ते वसू॒युर्वि॒द्यामे॒षं वृ॒जनं॑ जी॒रदा॑नुं ॥
iyám sā́ vo asmé dī́dhitiryajatrā apiprā́ṇī ca sádanī ca bhūyāḥ ǀ ní yā́ devéṣu yátate vasūyúrvidyā́meṣám vṛjánam jīrádānum ǁ
As the sūkta draws to a close, the Ṛṣi gathers the remaining deities into a sweeping invocation: the Aśvins, Pūṣan, Viṣṇu, Vāta (the wind), and Ṛbhukṣan. Because these gods are inherently self-sustained and free from malice, the petitioner eagerly turns toward them for ultimate well-being. The final verse is a masterpiece of ritual self-awareness: the Ṛṣi addresses his own composition as a living entity, wishing that this hymn of praise may act as a breathable, life-sustaining dwelling place among the gods, ultimately securing for humanity lasting sustenance and vigorous, flowing grace.
Verse 10: Invoke the Aśvins and Pūṣan for your protection, for they are inherently self-sustained; may we turn toward the malice-free gods—Viṣṇu, Vāta, and Ṛbhukṣan—for our highest bliss.
Verse 11: May this our hymn of praise, O worshipful ones, become a living breath and a permanent home among the gods, so that seeking wealth, we may attain enduring and life-giving nourishment.
The final verse is treated by traditional scholars as a classic 'phala-śruti' or benediction clause, highlighting how the hymn itself becomes an eternal bridge between mortal speech and immortal residence.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अश्विनौ | aśvinau | the divine horsemen, dual physicians of light |
| पूषणम् | pūṣaṇam | nourisher, guardian of paths |
| विष्णुः | viṣṇuḥ | the all-pervading deity |
| Devanāgarī | IAST | Translation |
|---|---|---|
| दीधितिः | dīdhitiḥ | thought, prayer, ray of light |
| यजत्राः | yajatrāḥ | worshipful ones, gods |
| जीरदानुम् | jīradānum | life-giving, quick-flowing |
Picture an architect stepping back to admire a completed temple built to house all the gods, knowing it will forever shelter living streams of grace and blessing.