Rig Veda 7.37.6: Mandala 7, Sukta 37, Mantra 6
Sukta 7.37
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
वासयसीव वेधसस्त्वं नः कदा न इन्द्र वचसो बुबोधः । अस्तं तात्या धिया रयिं सुवीरं पृक्षो नो अर्वा न्युहीत वाजी ॥
vāsáyasīva vedhásaḥ tváṃ naḥ kadā́ na indra vácaso bubodhaḥ | ástaṃ tātyā́ dhiyā́ rayíṃ su-vī́raṃ pṛ́kṣo no árvā́ ny ùhīta vājī́ ||
كأنّكَ تُوقِظُ الرُّؤاةَ المُلهَمين؛ فمتى، يا إندرا، تُوقِظُ قولَنا؟ أَعِدْ إلى مأواه، بالفكرةِ الهادية، ثروةً ذاتَ بأسٍ بطوليّ؛ يا جوادَ الوفرةِ القويّ، اقتربْ واحملْها إلينا وأنزِلْها علينا.
Word by Word
- वासयसीव
- you cause (us) to dwell / you clothe, as it wereVerb + Indeclinableवासयसी: लट्, मध्यमपुरुष, एकवचन (परस्मैपद); इव: उपमा-अव्ययRole Kartā (त्वम्) implied; verb qualifies the action; इव = comparisonRoot वासयसी (√वस् caus.) + इव
- वेधसः
- of the wise one / of the ordainerNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive: ‘of the wise/ordainer’)Root वेधस्
- त्वम्
- youPronounप्रथमाः, एकवचनRole KartāRoot युष्मद्
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचन (enclitic) — here dative senseRole SampradānaRoot अस्मद्
- कदा
- when?Indeclinableकालवाचक-अव्ययRole Adhikaraṇa (time)Root कदा
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचन (enclitic) — here dative senseRole SampradānaRoot अस्मद्
- इन्द्र
- O IndraNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र
- वचसः
- of the word / of the utteranceNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole Apādāna/Hetu (source/occasion: ‘from/at the word’)Root वचस्
- बुबोधः
- you have perceived / you have awakened (to)Verbलिट् (परिप्रश्न/पूर्वकाल), मध्यमपुरुष, एकवचन, परस्मैपदRole Kartā (त्वम्)Root √बुध्
- अस्तम्
- homeward / to the dwellingIndeclinable (directional) / Noun-used-advअव्ययीभाव-प्रयोग: ‘homeward, to the house’Role Adhikaraṇa (goal/direction)Root अस्तम्
- तात्या
- by (your) aid / by guidanceNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot ताति (from √तन्/√ता ‘stretch, extend’ > ‘guidance/aid’ in RV usage)
- धिया
- by thought / by inspired insightNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot धी
- रयिम्
- wealthNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot रयि
- सुवीरम्
- rich in good heroes / having brave sonsAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (विशेषण of रयिम्)Role Karma (qualifier)Root सु-वीर
- पृक्षः
- the thriving one / the strong (steed)Nounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (of न्युहीत)Root पृक्ष
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचन (enclitic) — here dative senseRole SampradānaRoot अस्मद्
- अर्वा
- the steed / horseNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (apposition to पृक्षः)Root अर्वन्
- न्युहीत
- let him/it bring (down) / conveyVerbलोट्, तृतीयपुरुष, एकवचन, आत्मनेपद (Vedic injunctive/imperative nuance)Role Kriyā (requested action); Kartā = अर्वा/पृक्षःRoot √वह् (with preverb नि-)
- वाजी
- the prize-winning / swift oneNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (epithet of the steed)Role Kartā (appositional)Root वाजिन्
Sandhi Notes
- Sandhi resolution: वासयसीव = वासयसी + इव. Other padas largely already in pada-form
- enclitic नः occurs thrice with dative sense ‘to/for us’. न्युहीत analyzed as नि- + √वह्, Vedic imperative/optative-like form used for ‘convey hither/down’
The meaning
Outer meaning
Indra, who awakens inspired seers, is asked when he will awaken the poet’s word; he is requested to bring home heroic wealth, and as a strong steed to draw near and deliver it.
Inner meaning
Indra is the awakener (bubodhaḥ) of the inner word (vacas)—the mantra-force that becomes effective speech only when illumined mind touches it. The ‘rayiṃ suvīram’ is a plenitude carrying heroic power: capacities of the soul to act rightly and victoriously. By the guiding thought (dhiyā), the wealth is led ‘home’ (astaṃ): into the settled center of the being, not left as a passing inspiration. Indra as vājī/arvā (strong steed) symbolizes the divine impulsion that brings the gained force down into life.
Universal truth
True speech and effective action awaken when higher intelligence illumines our thought; then gains are integrated into character and life as stable power.
Themes
Awakening of speech, Guided attainment, Heroic force (vīra)
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.37, RV 7.18, RV 7.88
Family tradition
A lineage where mantra is a power of ṛta—speech must be awakened by the gods, not manufactured by ego.
Significance
Vasiṣṭha often prays for the right ‘word’—speech that is both true (satya) and effective (kṛtī). Here the seer seeks Indra’s touch to make vacas living revelation.
The deity
- Devata
- Indra
- Epithets
- Awakener (bubodhaḥ), Vājī (possessor of vāja, victorious force), Arvā (steed, swift carrier)
- Related deities
- Sarasvatī (speech), Bṛhaspati (lord of mantra), Agni (will that carries offering)
Cosmic role
Animator of inspired cognition; brings down victorious force and integrative wealth.
Inner power
Illumined mind that energizes speech and translates insight into embodied capacity.
In ritual
Where it is used
Indra praise within Soma offerings; also suitable as a ‘vāk-siddhi’ oriented stotra in recitation.
वा॒सय॑सीव वे॒धस॒स्त्वं न॑: क॒दा न॑ इन्द्र॒ वच॑सो बुबोधः । अस्तं॑ ता॒त्या धि॒या र॒यिं सु॒वीरं॑ पृ॒क्षो नो॒ अर्वा॒ न्यु॑हीत वा॒जी ॥
वा॒सय॑सिऽइव । वे॒धसः॑ । त्वम् । नः॒ । क॒दा । नः॒ । इ॒न्द्र॒ । वच॑सः । बु॒बो॒धः॒ । अस्त॑म् । ता॒त्या । धि॒या । र॒यिम् । सु॒ऽवीर॑म् । पृ॒क्षः । नः॒ । अर्वा॑ । नि । उ॒ही॒त॒ । वा॒जी ॥
vāsayasi-iva | vedhasaḥ | tvam | naḥ | kadā | naḥ | indra | vacasaḥ | bubodhaḥ | astam | tātyā | dhiyā | rayim | su-vīram | pṛkṣaḥ | naḥ | arvā | ni | uhīta | vājī
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4 × ~11
Quickened and directive; strong imperative movement (bring, draw near).
Stimulates clarity in speech and readiness for action; helpful for energizing japa and sharpening intention.
- वे॒धसः (vedhasaḥ)
- Literal: inspired seers, wise ones. Symbolic: inner faculties capable of revelation
- वच॑सः (vacasaḥ)
- Literal: word, utterance. Symbolic: mantric speech / expressive power of consciousness
- बुबोधः (bubodhaḥ)
- Literal: awakens, makes aware. Symbolic: illumination that turns potential into living knowledge
- धि॒या (dhiyā)
- Literal: by thought. Symbolic: guided discernment (rightly directed intelligence)
- र॒यिम् सु॒वीर॑म् (rayim suvīram)
- Literal: wealth rich in heroes. Symbolic: plenitude endowed with courageous soul-force and capacities
- अस्तम् (astam)
- Literal: home, dwelling. Symbolic: the inner seat where realization becomes stable
- अर्वा / वाजी (arvā / vājī)
- Literal: steed / strong, prize-winning. Symbolic: divine life-force carrying illumination into action
Invocation for inspired speech and heroic abundance; suitable to Soma praise (general)
During Indra-focused stotras or as an auxiliary verse when seeking inspiration/eloquence.
Invocation and request for gifts/strength; symbolic ‘bringing home’ of wealth.
Chant before study, teaching, writing, or important speech; also when seeking to integrate insights into daily discipline.
bubodhaḥ: from √budh ‘awake, become aware’ (PIE *bʰewdʰ- ‘be awake, perceive’). rayi: inner plenitude; su-vīra: su- ‘good’ + vīra ‘heroic man/force’ → energies capable of victory in the inner battle. arvan/arvā: ‘steed’ as carrier-symbol of dynamic force. The verse pivots on awakening (budh) of vāc (speech) as a spiritual event.
Vāc (effective word) as power, Dhī (insight) as guide, Rāy/Rayi as fullness
The ‘guiding thought’ (dhiyā) is the instrument of ṛta; Indra awakens it so speech aligns with truth-order.
Vacas awakened becomes satya-vāk—speech that carries reality, not opinion.
From unawakened potential to manifest power: revelation → expression → integration (astaṃ).
Mantra-yoga / integral psychology of speech (Aurobindo: vāk as power that must be illumined)
evening (astam as symbolic home-setting)
Steed = vital dynamism; ‘home’ = heart-center or settled psychic poise; sunset = gathering and integration of the day’s energies.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘awakening’ of the Word by Indra: a mythic-cognitive act where divine power rouses the human utterance into inspired efficacy, enabling the descent of rayi (plenitude) into the human ‘home’ (astam).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √budh (wake/know) is widely IE (PIE *bʰewdʰ-). The steed-carrier metaphor aligns with IE poetic diction where the horse/vehicle carries power and victory. The imperative ‘ny uhīta’ encodes the downward bringing typical of Vedic ‘descent’ semantics.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi asks Indra to do in him what Indra does for the ‘vedhas’—to awaken vāc. The human provides dhī (guiding insight) and aspiration; Indra provides the awakened speech and the ‘suvīra’ abundance carried into embodied life.
Awaken inner speech: let mantra arise from silence under the light of Indra.
viśuddha (speech) with support from ājñā (illumined mind)
Japa on a steady 1:1 breath; pause briefly after each pāda to ‘listen’ inwardly for awakened vacas.
Inspired concentration moving toward revelation in speech.
Begin with 2 minutes of silence; chant once slowly to feel meaning; then 9 repetitions at moderate tempo focusing on ‘vacaso bubodhaḥ’; end by speaking one truthful intention for the day as an offering.
Maintain Vedic accents; keep the interrogative ‘kadā naḥ’ light but clear; emphasize udātta on key invocatory points per recensional marking.
Do not flatten ‘bubodhaḥ’; keep the aspirate in ‘dhiyā’ gentle; allow a slight lift into the third pāda (astaṃ tātyā…).
: va-ca-so (not ‘vachaso’ with English ‘ch’)., : bu-bo-dhaḥ, with clear ‘dh’ (aspirated)., : su-vī-ram (long ī)., : ny uhīta—separate ny + u for clarity.
Invocatory, articulate, with special clarity on consonants to honor the theme of awakened speech.
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