Rig Veda 7.37.4: Mandala 7, Sukta 37, Mantra 4
Sukta 7.37
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
त्वमिन्द्र स्वयशा ऋभुक्षा वाजो न साधुरस्तमेष्यृक्वा । वयं नु ते दाश्वांसः स्याम ब्रह्म कृण्वन्तो हरिवो वसिष्ठाः ॥
tvám indra sváyaśā ṛbhukṣā́ vājó ná sādhúr ástam eṣi ṛ́kvā | vayáṃ nú te dāśvā́ṃsaḥ syāma bráhma kṛṇvánto harivo vásiṣṭhāḥ ||
أنتَ، يا إندرا، المتلألئ بقوتك الذاتية، سيّدُ مهارةِ الرِّبهُو (Ṛbhu)، تمضي إلى مقامك كقوةٍ ثابتةٍ ظافرة. فليكنّا نحنُ الفَسِشْتَه (Vasiṣṭha) من مُعطيك—نصوغُ البْرَهْمَن (brahman)، الكلمةَ المُلهَمة، يا ربَّ الجيادِ الشقراء.
Word by Word
- त्वम्
- youPronounपुंलिङ्ग/नपुंसकलिङ्ग (सर्वनाम), प्रथमा, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- स्वयशाः
- self-glorious, of own fameAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणम्)Root स्वयशस् (प्रातिपदिक; स्व- + यशस्)
- ऋभुक्षाः
- R̥bhukṣā (Indra as patron of the R̥bhus / skilled one)Noun/Adjective (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणम्)Root ऋभुक्षन्/ऋभुक्षा (प्रातिपदिक; इन्द्रस्य विशेषणम्)
- वाजः
- a prize; strength; winning powerNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (उपमान-भागः)Root वाज (प्रातिपदिक)
- न
- like, asIndeclinableउपमा/सादृश्यार्थक-अव्ययRoot न (अव्यय)
- साधुः
- straight, good, effectiveAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणम्)Root साधु (प्रातिपदिक)
- अस्तम्
- to the home; to the goalNoun (adverbial accusative)नपुंसकलिङ्ग, द्वितीया, एकवचन (क्रियाविशेषण-प्रयोगः)Role अधिकारण (गत्यर्थे गन्तव्य-देशः)Root अस्त (प्रातिपदिक; ‘घर/अस्तं-गमन’ अर्थे)
- एषि
- you go / you moveVerbलट् (वर्तमान), परस्मैपद, मध्यमपुरुष, एकवचनRole क्रियाRoot इष् (धातु; गत्यर्थे ‘to go/seek’), लट्
- ऋक्वा
- the singer of ṛc-verses; hymn-singerNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणम्)Root ऋक्वन् (प्रातिपदिक; ‘ऋच्’ + वन्)
- वयम्
- wePronounप्रथमा, बहुवचनRole कर्तृRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- नु
- now; indeedIndeclinableनिपात (अनुवाद/सम्प्रति/बलार्थक)Root नु (अव्यय)
- ते
- to you / yourPronounचतुर्थी/षष्ठी, एकवचन (एन्क्लिटिक रूप)Role सम्प्रदान (प्रायः ‘to you’)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- दाश्वांसः
- giving; worshipful giversParticiple (adjectival noun)पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (वयम्-विशेषणम्)Root दाश्वांस् (कृदन्त-प्रातिपदिक; √दा ‘to give’ → दाश्वांस् ‘giving, pious giver’)
- स्याम
- may we beVerbविधिलिङ् (optative), परस्मैपद, उत्तमपुरुष, बहुवचनRole क्रियाRoot अस् (धातु), विधिलिङ्
- ब्रह्म
- sacred formulation; hymn/prayerNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot ब्रह्मन् (प्रातिपदिक)
- कृण्वन्तः
- doing; makingParticipleपुंलिङ्ग, प्रथमा, बहुवचन (कर्तरि)Role कर्तृ (वयम्-विशेषणम्)Root √कृ (धातु) → कृण्वत् (वर्तमान-कृदन्त, शतृ)
- हरिवः
- O you of the tawny steedsNoun/Adjective (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot हरिवत्/हरिवस् (प्रातिपदिक; इन्द्रस्य विशेषणम्)
- वसिष्ठाः
- the Vasiṣṭhas (Vasiṣṭha’s clan/poets)Noun (proper)पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (वयम्-सम्बन्धि/अप्पोज़िशन)Root वसिष्ठ (प्रातिपदिक; ऋषि-नाम)
Sandhi Notes
- Sandhi resolution (pada-style): त्वमिन्द्र → त्वम् + इन्द्र
- स्वयशा → स्वयशाः (visarga in pausa)
- ऋभुक्षा → ऋभुक्षाः (visarga in pausa)
- वाजो न → वाजः + न
- साधुरस्तमे ष्यृक्वा → साधुः + अस्तम् + एषि + ऋक्वा (अस्तम् + एषि → अस्तमे षि; एषि + ऋक्वा → ष्यृक्वा by phonetic coalescence in saṃhitā)
- दाश्वांस: → दाश्वांसः
- हरिवो → हरिवः (voc. sg.)
- accent marks retained from saṃhitā but not separately encoded per pada here
The meaning
Outer meaning
Indra, self-glorious, master of Ṛbhukṣā skill, goes home like a successful force. We, the Vasiṣṭhas, wish to be your givers, fashioning the sacred word, O lord of tawny horses.
Inner meaning
Indra is invoked as self-luminous power (svayaśā): illumination that is its own authority. ‘Ṛbhukṣā’ ties Indra to the artisan capacity—he commands the skill that perfects instruments. ‘Vājaḥ na sādhur’ presents him as victorious impulsion that reaches its ‘home’ (astam): the settled seat of consciousness, the native plane of light. The Vasiṣṭhas aspire to become ‘dāśvāṃsaḥ’—true givers/offerers—by ‘kṛṇvanto brahma’: actively forming the inspired word as a living force. ‘Harivo’ (lord of tawny steeds) points to mastery over dynamic energies (aśva-symbolism): the vital forces become Indra’s steeds when yoked to illumination.
Universal truth
Illumination must culminate in stable habitation (a home in consciousness), and the human role is to become a conscious giver—forming true speech and offering action—so that vital energies serve the light rather than scatter.
Themes
Reciprocity of offering, Mantra-craft, Indra as victorious force
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.37.1, RV 7.37.2, RV 7.37.3, RV 7.33
Family tradition
Here the family-name is explicit: the Vasiṣṭhas define themselves by brahma-kriyā—crafting the inspired word as an offering and instrument of transformation.
Significance
The rishi-position is participatory: not only asking boons but committing to become fit givers by perfecting speech and aligning vital energies to Indra’s light.
The deity
- Devata
- Indra
- Epithets
- svayaśāḥ (self-luminous), ṛbhukṣāḥ (master of artisan-skill), harivaḥ (lord of tawny steeds)
- Related deities
- Maruts, Soma, Bṛhaspati, Agni
Cosmic role
Victorious power of illumination; leader in battles against obstruction; establisher of wide luminous order.
Inner power
Decisive light that organizes energies; skillful transformation; mastery over vital dynamisms.
In ritual
Where it is used
Indra-Soma praise; self-offering of the seer-family as makers of brahman.
त्वमि॑न्द्र॒ स्वय॑शा ऋभु॒क्षा वाजो॒ न सा॒धुरस्त॑मे॒ष्यृक्वा॑ । व॒यं नु ते॑ दा॒श्वांस॑: स्याम॒ ब्रह्म॑ कृ॒ण्वन्तो॑ हरिवो॒ वसि॑ष्ठाः ॥
त्वम् । इ॒न्द्र॒ । स्वऽय॑शाः । ऋ॒भु॒क्षाः । वाजः॑ । न । सा॒धुः । अस्त॑म् । ए॒षि॒ । ऋक्वा॑ । व॒यम् । नु । ते॒ । दा॒श्वांसः॑ । स्या॒म॒ । ब्रह्म॑ । कृ॒ण्वन्तः॑ । ह॒रि॒ऽवः॒ । वसि॑ष्ठाः ॥
tvam | indra | sva-yaśāḥ | ṛbhukṣāḥ | vājaḥ | na | sādhuḥ | astam | eṣi | ṛkvā | vayam | nu | te | dāśvāṃsaḥ | syāma | brahma | kṛṇvantaḥ | hari-vaḥ | vasiṣṭhāḥ
44
4 × ~11
Heroic and forward (Indra-going-home), with a devotional-aspirational turn in the final pāda (we become givers).
Elicits strength and resolve, then shifts into consecration—motivating disciplined formation of speech and action.
- स्वयशाः (svayaśāḥ)
- Literal: self-glorious, self-powered. Symbolic: self-luminous consciousness; authority of inner light
- ऋभुक्षाः (ṛbhukṣāḥ)
- Literal: master of Ṛbhu-skill. Symbolic: lord of transformative craftsmanship; power to perfect instruments
- वाजः (vājaḥ)
- Literal: victory, plenitude, force. Symbolic: effective dynamic force that accomplishes realization
- साधुः (sādhuḥ)
- Literal: straight, successful, right. Symbolic: right-going movement; sure guidance toward the goal
- अस्तम् (astam)
- Literal: home, setting-place. Symbolic: settled seat of consciousness; resting in one’s true plane
- दाश्वांसः (dāśvāṃsaḥ)
- Literal: givers, offerers. Symbolic: those who can consciously offer and receive; active participants in the inner yajña
- ब्रह्म (brahma)
- Literal: sacred word, prayer. Symbolic: mantric formulation; inspired speech that builds reality
- हरिवः (harivaḥ)
- Literal: having tawny steeds. Symbolic: mastery of dynamic life-energies yoked to illumination
- वसिष्ठाः (vasiṣṭhāḥ)
- Literal: the Vasiṣṭhas. Symbolic: the harmonizers of force and truth; builders of stable wideness through right word
Soma-hymn praise to Indra; mantra-making (brahma) as offering (general)
During Indra-focused Soma offerings; also suitable at the close of an invocation sequence as a vow of right speech.
Recitation with offering; affirmation of commitment to craft the inspired word.
Use as a pre-sādhanā vow: ‘May my energies be yoked; may my speech be true and creative; may I be a giver, not merely a demander.’
vāja: from √vaj/√vāj ‘be strong, impel’ (semantic field: strength, impetus, victory, plenitude). brahma: from √bṛh ‘to grow, expand’ → ‘expansive utterance’, mantra that widens consciousness. dāśvāṃsaḥ: from √dāś ‘to offer, do service’ (ritual offering becomes inner self-giving).
Ṛta as ‘sādhu’ (straight/right-going), Mantra as formative power (brahma)
Sādhu (straight/right) indicates ṛta as right movement toward the goal.
Brahman as truth-word when formed rightly; svayaśas implies self-evident light.
Creation through the Word (brahma-kriyā) supported by illumined force; energies (horses) yoked to the light.
Mantric yoga: speech as creative force; integral control of life-energies by illumined mind.
Evening/setting motif implied by astam (home/setting)
Horses = vital energies; ‘home/setting’ = settling into inner seat; sun-radiance = self-luminous consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as the victorious vāja moving ‘straight’ to his seat: the mythic pattern is the god’s assured advance and arrival, mirrored inwardly as the settling of force into its true station in consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- brahma from √bṛh (‘grow, expand’) parallels PIE *bʰerǵʰ- ‘rise/high’ in semantic tendency toward expansion. vāja draws on an Indo-European strength/impulse lexicon (force → victory → plenitude). The optative ‘syāma’ expresses desiderative reciprocity typical of IE hymn-pragmatics.
- What is the relationship between the Rishi and the Devata here?
- The Vasiṣṭhas seek to become ‘dāśvāṃsaḥ’—not only ritual donors but inner collaborators who ‘make brahma’. The r̥ṣi’s craft is presented as the human counterpart to Indra’s force: speech-offering enables the descent/settling of power.
Invoke Indra as the clear deciding light; feel vital energies (horses) gather and yoke behind that light; then form one concise ‘brahma’—a truthful intention-statement—to guide the day.
Maṇipūra (will/force) + Viśuddha (truthful word) + Ājñā (illumined decision)
Brisk inhale to gather force (vāja), slow exhale to form brahman (clear phrase) and settle into ‘astam’ (inner home).
Dynamic clarity settling into stable resolve.
Chant, then sit 2–3 minutes in silent ‘home’ awareness at the heart/upper chest; speak inwardly one truthful line of guidance; act from it.
Keep strong udātta emphasis on ‘indra’, ‘svayaśā’, ‘harivo’; let the final ‘vasiṣṭhāḥ’ land as a signature with calm firmness.
First half energetic and forward; second half more devotional—slightly broaden tone on ‘brahma kṛṇvanto’.
svayaśā: palatal ś, long ā, ṛbhukṣā: syllabic ṛ; kṣ cluster, harivo: ‘ri’ light flap; ‘vo’ longish o, vasiṣṭhāḥ: retroflex ṣṭh; final āḥ with visarga
Bright, heroic clarity with disciplined articulation; soften into a vow-like resonance at the end.
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