Rig Veda 8.64.4: Mandala 8, Sukta 64, Mantra 4
Sukta 8.64
- Devata
- Indra
- Rasa
- Vira (heroism) and Adbhuta (wonder)
एहि प्रेहि क्षयो दिव्याघोषञ्चर्षणीनाम् । ओभे पृणासि रोदसी ॥
éhi préhi kṣáyo divyā́ghóṣaṁ carṣaṇīnā́m | óbhe pṛṇāsi ródasī ||
Viens, avance — ô Indra, toi qui demeures fermement dans le ciel lumineux, retentissant pour les races des hommes. Tu combles de plénitude les deux mondes, les deux Rodasī.
Word by Word
- एहि
- come!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole (सम्बोधन-आज्ञा) — कर्तृ-प्रवृत्तिकारकRoot इ (धातु)
- प्रेहि
- go forth / advance!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole (सम्बोधन-आज्ञा) — कर्तृ-प्रवृत्तिकारकRoot प्र + इ (धातु)
- क्षयः
- dwelling; abodeNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (वाक्य-कर्ता) अथवा विशेष्य (अग्नि/इन्द्रादि का ‘निवास/आश्रय’)Root क्षय (प्रातिपदिक; √क्षि/क्षय ‘क्षय/निवास/आवास’)
- दिव्यः
- heavenly, divineAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (क्षयः का विशेषण)Role विशेषण (कर्तृ/विशेष्य-सम्बन्ध)Root दिव्य (प्रातिपदिक; दिव् ‘द्युत्/स्वर्ग’ से)
- घोषम्
- sound; roar; proclamationNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (पृणासि का)Root घोष (प्रातिपदिक)
- चर्षणीनाम्
- of the peoples / of menNounस्त्रीलिङ्ग (RV-प्रयोग), षष्ठी, बहुवचनRole सम्बन्ध (घोषम् का—‘मनुष्यों का/मनुष्यों के लिए’)Root चर्षणि (प्रातिपदिक; ‘जन/मनुष्य/प्रजा’)
- ओभे
- bothPronoun/Adjectiveस्त्रीलिङ्ग, द्वितीया, द्विवचन (रोदसी का विशेषण)Role कर्म (पृणासि का; ‘दोनों’)Root उभ (सर्वनाम-प्रातिपदिक ‘उभौ/उभे’)
- पृणासि
- you fill / you make fullVerbलट् (वर्तमान), मध्यमपुरुष, एकवचन; परस्मैपदRole क्रिया (कर्तृ: ‘त्वम्’ निहित)Root √पॄ/पृ (धातु; ‘पूरयति/भरति’)
- रोदसी
- the two worlds (heaven and earth)Noun (dual fixed pair)स्त्रीलिङ्ग, द्वितीया, द्विवचनRole कर्म (पृणासि का; ‘द्यावापृथिवी’)Root रोदसी (द्विवचन-प्रातिपदिक; ‘द्यावापृथिवी’)
Sandhi Notes
- पदच्छेद (sandhi-resolved): एहि | प्रेहि | क्षयः | दिव्यः | घोषम् | चर्षणीनाम् | ओभे | पृणासि | रोदसी । संहिता-पाठ में ‘दिव्या॒३॒॑घोष॑म्’ = ‘दिव्यः घोषम्’ (विसर्ग-लोप/रूपान्तर: -यः + घ- → -यो घ-; संहितायां ‘दिव्योघोषम्’ प्रकारः)
- ‘घोषम् चर्षणीनाम्’ में ‘म् + च’ पर अनुनासिक/संयोग-प्रभाव से लेखन ‘घोष॑ञ्चर्षणी॒नाम्’ (घोषम् + चर्षणीनाम्) दिखता है।
The meaning
Outer meaning
Indra is invoked to come forward, dwelling in heaven, resounding for men; he fills both worlds.
Inner meaning
The illumined power is called to advance into the foreground of consciousness (“come, come forward”). Indra as ‘dweller in the luminous heaven’ is the stable seat of clarity above the ordinary mind. When he arrives, he ‘fills both worlds’—the inner (subjective) and outer (objective) fields—so that perception and action become equally suffused with light.
Universal truth
Spiritual progress requires an active descent/advance of higher consciousness into daily awareness; then inner realization and outer life are harmonized and equally nourished.
Themes
Indra-invocation, descent/epiphany, plenitude, heaven-and-earth integration
The seer
- Other hymns
- Rig Veda 8.64.3, Rig Veda 8.64.5-7
Significance
The hymn-voice is communal and invitational, emphasizing the descent of illumination into the full human field—typical of Indra-stotras used for energizing the sacrifice and the seeker.
The deity
- Devata
- Indra
- Epithets
- kṣayaḥ divi (heaven-dweller), divyāghoṣan (heaven-resounding)
- Related deities
- Dyauṣ (heaven), Pṛthivī (earth), Agni, Soma
Cosmic role
Brings the powers of the luminous world into the human; enlarges and fulfills both heaven and earth.
Inner power
A descending clarity and force that makes inner and outer life equally wide, ordered, and capable.
In ritual
Where it is used
Indra invocation during Soma pressing / stotra sequences
एहि॒ प्रेहि॒ क्षयो॑ दि॒व्या॒३॒॑घोष॑ञ्चर्षणी॒नाम् । ओभे पृ॑णासि॒ रोद॑सी ॥
आ । इ॒हि॒ । प्र । इ॒हि॒ । क्षयः॑ । दि॒वि । आ॒ऽघोष॑न् । च॒र्ष॒णी॒णाम् । आ । उ॒भे इति॑ । पृ॒णा॒सि॒ । रोद॑सी॒ इति॑ ॥
ā | ihi | pra | ihi | kṣayaḥ | divi | āghoṣan | carṣaṇīṇām | ā | ubhe iti | pṛṇāsi | rodasī iti
44
4 pādas of ~11 syllables (typical Triṣṭubh; exact scansion uncertain)
Forward-driving, invocatory momentum with expansive close.
Energizes and ‘draws down’ a sense of presence; good before meditation to call the higher force.
- ehi / prehi
- Literal: come / come forward. Symbolic: invocation for the higher force to manifest and take the lead in awareness
- kṣayaḥ divi
- Literal: dweller/abode in heaven. Symbolic: stable station of the illumined mind above the lower mental noise
- divyāghoṣan
- Literal: heavenly-resounding. Symbolic: vibration of mantra/illumination that awakens the human faculties
- carṣaṇīnām
- Literal: of the races/peoples (men). Symbolic: the embodied human faculties and their collective movements
- ubhe rodasī
- Literal: both worlds (heaven and earth). Symbolic: inner consciousness and outer nature/body-life
Indra-invocation in Soma context: verses of ‘coming’ and ‘drinking’ commonly employed in Soma pressing (general Pravargya/Soma-liturgical atmosphere; precise śrauta assignment not determinable from given excerpt alone).
At moments of calling the deity to the rite; also apt at the start of a sitting as an āvāhana (invitation)
Āhvāna (invitation) and stuti
Use as a pre-practice call: invite clarity to enter both meditation and active life; recite before work or study.
Key roots: √i (ihi) ‘to go/come’ used as invocation for the descent of divine force; √kṣi (kṣayaḥ) ‘to dwell’ indicating Indra’s established station in the luminous (divi) plane; ā-√ghuṣ (āghoṣan) ‘to sound forth’ suggesting the Word/force that awakens human collectives (carṣaṇī); √pṛ (pṛṇāsi) ‘to fill’ denotes plenitude/fulfilment rather than material ‘filling’—completion of the two rodasī (dual cosmic/psychological fields).
plenitude (pūrṇatā) as fulfilment of the worlds, descent of higher power into the human field, integration of the two planes (rodasī)
Filling both worlds suggests establishing right order across subjective and objective domains.
Heaven and earth as complementary poles to be filled by the divine force.
Integral psychological interpretation aligned with Aurobindo/Kashyap: descent of higher mind into life.
Heaven = higher mind plane; earth = embodied nature; ‘resounding’ = mantra-vibration awakening the faculties.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘coming of Indra’ (ā yāhi/éhi) as epiphany: the divine king of luminous mind descends from his heavenly station and by his presence ‘fills’ both worlds. Mythically it echoes Indra’s arrival to the Soma offering; psychologically it is the descent of illumined force that completes both higher and lower ranges of the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √i ‘go’ (ihi) continues PIE *h₁ei- ‘to go’ (cf. Lat. ire). div- (divi) aligns with PIE *di̯ew- ‘sky, shining’ (cf. Greek Zeus, Lat. deus). The dual rodasī preserves an archaic Indo-European poetic polarity of Sky–Earth as a paired cosmic frame.
- What is the relationship between the Rishi and the Devata here?
- The speaker adopts the role of summoner: repeated imperatives (éhi préhi) enact reciprocity—human aspiration calls, Indra answers by ‘filling’ (pṛṇāsi) the seeker’s entire field. The gift is not bargained but invoked as an inevitable action of the divine when rightly called.
Āvāhana of Indra: invite the illumined mind to the front; feel it filling inner/outer awareness.
viśuddha (resonant ‘āghoṣa’) and ājñā (luminous heaven)
Two-step inhale with ‘ehi—prehi’ (short-short), long exhale on ‘obhe pṛṇāsi rodasī’ (expansive).
Bright, widened attention; unified inner-outer field.
Begin with listening: let the mantra’s ‘resonance’ create space in the throat and brow; then extend awareness to include body and environment equally, without losing inner poise.
Follow marked accents; keep imperatives (ehi, prehi) crisp; sustain long vowels in divyā- and rodasī.
Make ‘ehi prehi’ slightly higher and urgent; broaden on ‘obhe pṛṇāsi rodasī’ with a widening tone.
kṣ in kṣayo: clean cluster, not ‘kh’, divyāghoṣan: split mentally di-vyā-gho-ṣan, carṣaṇīnām: retroflex ṣ, long ī, rodasī: soft d, long ī
Clear, ringing, forward-moving.
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