Rig Veda 10.112.7: Mandala 10, Sukta 112, Mantra 7
Sukta 10.112
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
वि हि त्वामिन्द्र पुरुधा जनासो हितप्रयसो वृषभ ह्वयन्ते । अस्माकं ते मधुमत्तमानीमा भुवन्त्सवना तेषु हर्य ॥
ví hí tvām indra purudhā́ jánāso hitáprayasó vṛṣabha hváyante | asmā́kaṃ te mádhumattamānīmā́ bhúvant sávanā téṣu harya ||
Denn viele Völker, o Indra, rufen dich auf mancherlei Weise, o Stier, mit dargebrachten Opfergaben. Mögen diese unsere Pressungen (Soma) dir die honigsüßesten sein; an diesen Savanen, diesen Soma-Opfern, erfreue dich und setze deine Kraft in Bewegung.
Word by Word
- वि
- apart, widely, in various waysIndeclinableउपसर्ग (क्रियाविशेषक)Root वि- (उपसर्ग)
- हि
- for, indeedIndeclinableनिपात (हेतु/प्रत्ययार्थक)Root हि (निपात)
- त्वाम्
- you (as object)Pronounद्वितीया एकवचन (पुं/स्त्री/नपुं)Role KarmaRoot युष्मद्
- इन्द्र
- O IndraNoun (proper)सम्बोधन एकवचन (पुं)Root इन्द्र
- पुरुधा
- in many ways, variouslyIndeclinableक्रियाविशेषण (विविधप्रकारेण)Root पुरुधा
- जनासः
- peoples, menNounप्रथमा बहुवचन (पुं)Role KartāRoot जन
- हितप्रयसः
- having set/placed offerings (well-provided with oblations)Adjectiveप्रथमा बहुवचन (पुं); जनासः इति विशेषणम्Role KartāRoot हित-प्रयस् (समास)
- वृषभ
- O Bull (mighty one)Noun (epithet)सम्बोधन एकवचन (पुं)Root वृषभ
- ह्वयन्ते
- they call, invokeVerbलट् (वर्तमान), आत्मनेपद, प्र. बहुवचनRoot √ह्वा (ह्वयति) / √ह्वे
- अस्माकम्
- of us, ourPronounषष्ठी बहुवचनRoot अस्मद्
- ते
- to youPronounचतुर्थी एकवचन (दत्त्यर्थे)Role SampradānaRoot युष्मद्
- मधुमत्तमानि
- most honey-sweet, most delightfulAdjectiveप्रथमा/द्वितीया बहुवचन (नपुं); सवनानि इति विशेषणम्Role KarmaRoot मधुमत्-तम (अतिशय) (प्रातिपदिक: मधुमत्)
- इमानि
- thesePronounप्रथमा/द्वितीया बहुवचन (नपुं)Role KarmaRoot इदम्
- आ
- hither, to, towardsIndeclinableउपसर्ग/अव्यय (आगमन/समन्तात्)Root आ- (उपसर्ग/अव्यय)
- भुवन्तु
- let them be, may they becomeVerbलोट् (आज्ञार्थ/विधिलिङर्थ), परस्मैपद, प्र. बहुवचनRoot √भू
- सवनानि
- pressings, Soma-pressing ritesNounप्रथमा बहुवचन (नपुं)Role KartāRoot सवन
- तेषु
- in/among thosePronounसप्तमी बहुवचन (नपुं/पुं)Role AdhikaraṇaRoot तद्
- हर्य
- be eager / come swiftly (O Indra); (alt.) O Bay-horsed oneVerb (imperative) / Vocative epithet(पाठानुसार) वैदिक आज्ञार्थ-रूप: 2 पु. एकवचन (परस्मै) ‘हर्य’ = ‘हर्षय/गच्छ/आगच्छ’ इत्यर्थे; वैकल्पिक: ‘हरि’ सम्बोधनRoot √हृ (हरति) / हरि- (सम्बोधन) (वैदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेद): वि | हि | त्वाम् | इन्द्र | पुरुधा | जनासः | हितप्रयसः | वृषभ | ह्वयन्ते || अस्माकम् | ते | मधुमत्तमानि | इमानि | आ | भुवन्तु | सवनानि | तेषु | हर्य । मुख्य-सन्धयः: (1) त्वाम् + इन्द्र → त्वामिन्द्र (अनुस्वार/व्यञ्जन-सन्धि)
- (2) हितप्रयसः + वृषभ → हितप्रयसो वृषभ (विसर्ग-सन्धि: -सः + व- → -सो व-)
- (3) मधुमत्तमानि + इमानि → मधुमत्तमानीमा (स्वर-सन्धि: -नि + इ- → -नी-; इमानि → ईमानि/इमा- संहितायाम्)
- (4) भुवन्तु + सवनानि → भुवन्त्सवनानि (त्-सन्धि/व्यञ्जन-संयोग: -न्तु + स- → -न्त्स-)
The meaning
Outer meaning
Many peoples call upon Indra, the Bull, with well-prepared offerings. May our Soma-pressings be the most honey-sweet for him; may he rejoice in these libations and set his powers in motion.
Inner meaning
Many impulses in the being seek the Divine Mind (Indra) for help, but the hymn asks that *our* inner offering—purified delight (Soma) made “honey-full” by sincerity and right orientation—become especially fit to attract illumination. Indra’s “delight” is the consenting descent of light-force; his “impulsion” is the awakening of effective energy in thought, will, and life.
Universal truth
What draws the highest help is not mere calling, but the quality of the offering: when aspiration is sweetened by clarity, gratitude, and truth, the illumined consciousness naturally takes joy in it and empowers the seeker’s action.
Themes
invocation rivalry, Soma sweetness, descent of power into the prepared vessel
The seer
- Other hymns
- Rig Veda 10.112 (whole sūkta, Indra-centered with Gaṇapati verse)
Significance
The anonymity itself fits Book 10’s ‘universalizing’ tone: the mantra reads as a collective human aspiration seeking a special, intimate relation with the illumining Power amid many competing calls.
The deity
- Devata
- Indra
- Epithets
- vṛṣabha (Bull), maghavan (Bountiful), śuṣmī (full of force, implied)
- Related deities
- Agni, Soma, Bṛhaspati/Brahmaṇaspati, Maruts, Uṣas
Cosmic role
Opens the hidden light, releases the waters/rays, establishes victorious movement of consciousness against obstruction.
Inner power
Illumined intelligence joined to dynamic will—clarity that can act, not merely know.
In ritual
Where it is used
Soma-yajña libation to Indra (general Indra-Soma context)
वि हि त्वामि॑न्द्र पुरु॒धा जना॑सो हि॒तप्र॑यसो वृषभ॒ ह्वय॑न्ते । अ॒स्माकं॑ ते॒ मधु॑मत्तमानी॒मा भु॑व॒न्त्सव॑ना॒ तेषु॑ हर्य ॥
वि । हि । त्वाम् । इ॒न्द्र॒ । पु॒रु॒धा । जना॑सः । हि॒तऽप्र॑यसः । वृ॒ष॒भ॒ । ह्वय॑न्ते । अ॒स्माक॑म् । ते॒ । मधु॑मत्ऽतमानि । इ॒मा । भु॒व॒न् । सव॑ना । तेषु॑ । ह॒र्य॒ ॥
vi | hi | tvām | indra | purudhā | janāsaḥ | hita-prayasaḥ | vṛṣabha | hvayante | asmākam | te | madhumat-tamāni | imā | bhuvan | savanā | teṣu | harya
44
4 pādas × ~11 syllables
Forward-driving, declarative, with emphatic invocatory cadence.
Builds a sense of collective call and then narrows to intimate intensity (‘our’ Soma), producing focused aspiration and energetic uplift.
- इन्द्र (indra)
- Literal: Indra, Vedic deity. Symbolic: Divine Mind; power of luminous intelligence that breaks obstruction
- वृषभ (vṛṣabha)
- Literal: bull. Symbolic: Mighty generative force; virile strength of illumination
- हितप्रयस् (hita-prayasaḥ)
- Literal: having offerings placed/set. Symbolic: well-ordered energies of aspiration; rightly arranged inner sacrifice
- मधुमत्तम (madhumattama)
- Literal: most honey-full. Symbolic: most bliss-suffused, harmonious, and attractive to the gods
- सवन (savana)
- Literal: Soma pressing/libation. Symbolic: moments of concentrated offering; inner extraction of delight-essence
- हर्य (harya)
- Literal: take delight / be glad; also ‘impel’. Symbolic: Indra’s glad assent that releases dynamic force in the system
Competitive invocation motif typical of Soma sessions: many call Indra; the sacrificer seeks to make his Soma the most ‘madhumat’ to attract the descent of power.
During Soma pressings (savana) in Indra-invocations; also adaptable for daily japa as an ‘inviting illumination’ verse
Offering/pressing Soma, recitation to invite Indra’s enjoyment and empowering presence
Before study/decision-making: offer a brief inward ‘savana’ (breath + gratitude) and invoke clear, forceful intelligence.
from √ ‘call’; the ritual call doubles as inner invocation. vṛṣabha from √ (vṛṣ) ‘to rain, to sprinkle, to be virile’; links storm-fertility to spiritual fecundation. madhumat-tama: madhu ‘honey/delight’ (PIE *médʰu) + possessive -mat + superlative -tama: ‘most filled with delight’. harya: Vedic root-form related to √/√ (semantic field of exhilaration/ardour); in Indra-hymns often means ‘be gladdened, rush eagerly’, signalling the god’s dynamic response.
Ananda (madhu), adhikara (fitness/prepared offering: hita-prayasaḥ), invocation as inner call (āhāva/√hū)
‘hita-prayasaḥ’ implies offerings aligned to right order; the ‘best’ offering is the most ritam—most harmonized.
Honey-sweet Soma symbolizes truth-delight (satya-ānanda) that naturally attracts higher powers.
The gods are drawn by prepared delight; creation advances by the exchange between aspiration and descent.
Proto-Vedāntic / integral-psychological reading (Aurobindonian): ascent by offering, descent by illumination-force.
Savana-times (dawn/midday/evening—ritual triad)
Pressing = extracting delight from experience; honey = sweetness of harmonized consciousness; bull = vigorous luminous power that fecundates the mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘many callers’ motif: gods are invoked by many; the successful sacrificer is the one whose Soma is most potent/sweet. Mythically it encodes selection-by-resonance: the divine power gravitates to the most intense delight and best-prepared offering.
- How does the linguistic structure reflect Proto-Indo-European roots?
- madhu is a strong IE inheritance (*médʰu). The bull-image (vṛṣabha) connects to the Indo-European poetic equation of storm/virility/fertilisation as divine power (cf. cognate thematic parallels across IE traditions, though direct lexical cognates vary).
- What is the relationship between the Rishi and the Devata here?
- The rishi negotiates presence: acknowledging other invocations, he seeks Indra’s preferential turning. The reciprocity is intensified by ‘madhumat’—the offering is shaped to match Indra’s nature (ecstatic force), prompting the god to ‘hary’—to rejoice and act.
Offer the day’s energies inwardly as ‘honeyed Soma’—refined delight and gratitude—inviting clear decisive intelligence.
Ājñā (illumined mind) with support from Maṇipūra (dynamic will)
4-4-6 breathing: inhale (offer), hold (sweeten/collect), exhale (release to Indra’s force) for 7 rounds
Energized clarity (luminous, action-ready mind)
Before action, pause: (1) gather scattered calls, (2) make one sincere offering, (3) feel a ‘yes’ from above as calm force, then act.
Default Rigvedic accentuation: udatta on marked syllables, svarita following udatta; consult śākhā recitation for exact svara of each pada.
Maintain clear stress on vocatives ‘indra’, ‘vṛṣabha’; keep caesura after key invocatory units (…janāso | …hvayante).
(vi hi): keep short i, light separation, (vṛṣabha): vocalic ṛ as brief ‘ri’ with retroflex touch; ṣ retroflex, (hvayante): ‘hv’ cluster, avoid dropping h, (madhumattama): geminated tt—hold slightly, (savanā): dental n, long ā at end
Bright, calling tone with steady breath; end each pāda with contained uplift.
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