Rig Veda 1.130.1: Mandala 1, Sukta 130, Mantra 1
Sukta 1.130
- Devata
- Indra
- Rasa
- Shringara (love) and Shanta (peace)
एन्द्र याह्युप नः परावतो नायमच्छा विदथानीव सत्पतिरस्तं राजेव सत्पतिः । हवामहे त्वा वयं प्रयस्वन्तः सुते सचा । पुत्रासो न पितरं वाजसातये मंहिष्ठं वाजसातये ॥
éndra yā́hy úpa naḥ parāváto nā́yam ácchā vidáthānīva sátpatir ástam rājéva sátpatiḥ | hávām ahe tvā vayáṁ práyasvantaḥ suté sácā | putrā́so ná pitáraṁ vā́jasātaye maṁhíṣṭhaṁ vā́jasātaye ||
हे इंद्र, हमारे पास आओ। तुम दूर से भी हमारे पास आ सकते हो। तुम हमारे घर के मालिक की तरह आओ, जैसे राजा अपने घर आता है। हम तुम्हे बुला रहे हैं, हम सोम का प्याला रेडी करके बुला रहे हैं। जैसे बेटे अपने बाप को बुलाते हैं, वैसे हम तुम्हे बुला रहे हैं। तुम हमारे लिए बल और शक्ति लाओ।
Word by Word
- आ
- hither; towardsIndeclinableउपसर्ग (preverb)Root आ (उपसर्ग)
- इन्द्र
- O IndraNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- याहि
- comeVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot या (धातु)
- उप
- near; untoIndeclinableअव्ययRoot उप (उपसर्ग/अव्यय)
- नः
- to us / of usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (दत्त्यर्थे)/सम्बन्धRoot अस्मद्
- परावतः
- from afarNoun/Adjectiveस्त्रीलिङ्ग (परावती-), पञ्चमी, एकवचन (अभ्यस्त प्रयोगः: ‘from afar’)Role अपादानRoot परावत् (प्रातिपदिक)
- न
- as; likeIndeclinableनिषेध/उपमा-निपात (contextual)Root न (निपात)
- आयम्
- this onePronounपुंलिङ्ग, प्रथमा, एकवचन (वैदिक रूप)Role कर्तृ (वाक्य-विषयः)Root इदम्
- अच्छा
- towardsIndeclinableअव्ययRoot अच्छा (अव्यय)
- विदथानि
- assemblies; ritesNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot विदथ (प्रातिपदिक)
- इव
- likeIndeclinableउपमान-निपातRoot इव (निपात)
- सत्पतिः
- good lord; lord of the trueNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विशेषण (आयम् इन्द्रः)Root सत्पति (प्रातिपदिक)
- अस्तम्
- home; to the houseIndeclinableअव्ययीभाव-प्रयोगः ‘homewards’ (द्वितीया-रूपेण अव्ययवत्)Role अधिकारण/दिशाRoot अस्तम् (अव्यय/नाम)
- राजा
- a kingNounपुंलिङ्ग, प्रथमा, एकवचनRole उपमान (इव सहित)Root राजन् (प्रातिपदिक)
- इव
- likeIndeclinableउपमान-निपातRoot इव (निपात)
- सत्पतिः
- good lordNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ/पुनरुक्त-विशेषणRoot सत्पति (प्रातिपदिक)
- हवामहे
- we invokeVerbलट्, उत्तमपुरुष, बहुवचन, आत्मनेपदRole क्रियाRoot ह्वा (धातु)
- त्वा
- youPronounद्वितीया, एकवचन (एन्क्लिटिक)Role कर्मRoot युष्मद्
- वयम्
- wePronounप्रथमा, बहुवचनRole कर्तृRoot अस्मद्
- प्रयस्वन्तः
- possessing offerings/refreshmentAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ-विशेषणRoot प्रयस्-वत् (प्रातिपदिक; -वत् प्रत्यय)
- सुते
- in the pressed somaNounपुं/नपुंसक, सप्तमी, एकवचन (सोमः: ‘in the pressed [soma]’)Role अधिकारणRoot सुत (कृदन्त; √सु ‘to press’)
- सचा
- together; in companyIndeclinableअव्यय (‘together with’)Root सचा (अव्यय)
- पुत्रासः
- sonsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (उपमा-वाक्ये)Root पुत्र (प्रातिपदिक)
- न
- likeIndeclinableउपमा-निपातRoot न (निपात)
- पितरम्
- fatherNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot पितृ (प्रातिपदिक)
- वाजसातये
- for winning of prize/strengthNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (उद्देश्य)Root वाजसाति (प्रातिपदिक)
- मंहिष्ठम्
- most bountifulAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म-विशेषण (त्वा)Root मंहिष्ठ (प्रातिपदिक; अतिशय-तमप्)
- वाजसातये
- for winning of prize/strengthNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (उद्देश्य; पुनरुक्ति)Root वाजसाति (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (वैदिक-सन्धि-निरसन): एन्द्र॑ = आ + इन्द्र (सम्बोधन)
- या॒ह्युप॑ = याहि + उप
- परा॒वतो॒ = परावतः (पञ्चमी एकवचन; ओ-लोप/स्वर-परिवर्तन वैदिक)
- नायमच्छा॑ = न + आयम् + अच्छा
- वि॒दथा॑नीव॒ = विदथानि + इव
- सत्प॑ति॒रस्तं॒ = सत्पतिः + अस्तम् (विसर्ग-लोप)
- राजे॑व॒ = राजा + इव
- हवा॑महे = ह्वा धातोः लट् 1पु.ब.
- सु॒ते सचा॑ = सुते + सचा
- पु॒त्रासो॒ = पुत्रासः (ओ < अः, पदान्त वैदिक)
- पि॒तरं॒ = पितरम्
- मंहि॑ष्ठं॒ = मंहिष्ठम् (अनुस्वार/नासिक्य-लेखन भेद)
The meaning
Outer meaning
An invitation to Indra to come near from the far realm to the assembly, like a lord or king coming home. The offerers call him with the pressed Soma, like sons calling their father, for the winning of abundance of force.
Inner meaning
The ‘far realm’ (parāvat) is the higher plane of luminous mind from which Indra descends into our human gathering (vidatha). The seeker invites that power to become intimate and present, not distant. Indra is ‘satpati’—lord of the true seat: the master of a true foundation in consciousness. The call is made with offering and Soma: aspiration and delight prepared by inner pressing. “Like sons their father” expresses a simple, trusting dependence of the soul-nature on the divine Mind. The goal is vājasātaye: not merely physical ‘booty’ but plenitude of force, capacity, and victorious energy for the journey.
Universal truth
When aspiration and offering are sincere, the higher power that seems remote becomes near and domestic to our consciousness, establishing a true seat and increasing our strength for right accomplishment.
Themes
Invocation, Soma-ritual, Divine kingship, Winning of force (vāja)
The seer
- Rishi
- Parucchepa Daivodāsi (traditional attribution for RV 1.130)
- Other hymns
- Rig Veda 1.130.2, Rig Veda 1.129.9
Family tradition
Daivodāsa line; Indra-invocation with Soma and the theme of Indra’s arrival to the inner assembly.
Significance
The seer’s movement is invitational and relational: establishing Indra not as a distant power but as the intimate king of the inner home and fatherly supporter of growth in force.
The deity
- Devata
- Indra
- Epithets
- satpati (lord of the true seat), rājā iva (like a king), maṃhiṣṭha (most bountiful)
- Related deities
- Soma, Agni, Maruts
Cosmic role
Receives Soma, comes to the sacrifice, bestows strength and victory, establishes true order in the human field.
Inner power
A kingly illumination that takes its seat in the mind, organizes the faculties, and pours strength into action.
In ritual
Where it is used
Soma-yajña invitation (āvāhana) to Indra to come to the pressing and offering
एन्द्र॑ या॒ह्युप॑ नः परा॒वतो॒ नायमच्छा॑ वि॒दथा॑नीव॒ सत्प॑ति॒रस्तं॒ राजे॑व॒ सत्प॑तिः । हवा॑महे त्वा व॒यं प्रय॑स्वन्तः सु॒ते सचा॑ । पु॒त्रासो॒ न पि॒तरं॒ वाज॑सातये॒ मंहि॑ष्ठं॒ वाज॑सातये ॥
आ । इ॒न्द्र॒ । या॒हि॒ । उप॑ । नः॒ । प॒रा॒ऽवतः । न । अ॒यम् । अच्छ॑ । वि॒दथा॑निऽइव । सत्ऽप॑तिः । अस्त॑म् । राजा॑ऽइव । सत्ऽप॑तिः । हवा॑महे । त्वा॒ । व॒यम् । प्रय॑स्वन्तः । सु॒ते । सचा॑ । पु॒त्रासः॑ । न । पि॒तर॑म् । वाज॑ऽसातये । मंहि॑ष्ठम् । वाज॑ऽसातये ॥
ā | indra | yāhi | upa | naḥ | parāvataḥ | na | ayam | accha | vidathāni-iva | sat-patiḥ | astam | rājāiva | sat-patiḥ | havāmahe | tvā | vayam | prayasvantaḥ | sute | sacā | putrāsaḥ | na | pitaram | vāja-sātaye | maṃhiṣṭham | vāja-sātaye
44
4 pādas × ~11 syllables
Invocatory and processional; a ‘coming-near’ rhythm with spacious pauses.
Creates a sense of approach and welcome; opens receptivity in the listener.
- परा॒वत् (parāvat)
- Literal: from afar, distant region. Symbolic: Higher plane of consciousness; remote luminous source
- विदथ (vidatha)
- Literal: assembly, gathering, rite. Symbolic: Inner congregation of faculties; the field of yoga where offerings are made
- सत्पति (satpati)
- Literal: lord of the true seat/house. Symbolic: Master of a true foundation in being; ruler of truth-established consciousness
- सुत (sute)
- Literal: pressed Soma. Symbolic: Prepared delight/ānanda distilled by inner discipline
- वाजसातये (vājasātaye)
- Literal: for winning of vāja (prize/strength). Symbolic: Acquisition of spiritual force, capacity, victorious energy
- प्रयस्वन्तः (prayasvantaḥ)
- Literal: full of offerings. Symbolic: A state of active self-giving and readiness to consecrate
Āvāhana (invitation) to Indra at Soma pressing; communal invocation for vāja-sāti (winning of force).
At the start of Indra’s stotra sequence, when inviting the deity to the rite
Calling Indra to the vidatha with Soma prepared; welcoming as king to home
Use as a ‘begin meditation’ invocation: invite the higher mind from its distant height to take seat in the inner room.
sat-pati: sat ‘being/true’ (√as) + pati ‘lord’ (PIE *pótis). vidatha: ‘assemblies/rites’ related to √vid ‘know’ (knowledge-session). √hū/hav ‘call’ (havāmahe). vāja: ‘strength, prize, plenitude’ (rooted in vigor/force semantics; not mere food).
Sat (true being) as seat of sovereignty, Vāja as plenitude of force
The ‘true seat’ is the establishment of ṛta within the human assembly—orderly, right functioning.
satpati implies truth-lordship: the mind governed by truth rather than impulse.
Descent/arrival of higher power into human field to build a stable seat of consciousness.
Integral Vedism: descent of higher planes into the embodied being through invocation and offering.
From afar = higher consciousness approaching; home/seat = stable inner foundation; Soma = distilled delight that attracts and sustains illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘arrival of the kingly god’ to the sacrifice: Indra is invoked from the far realm to take his seat as satpati, granting vāja (plenitude of force). The inner sense is the descent of sovereignty into the human home of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- pati (PIE *pótis) and rājā (from PIE *h₃rḗǵs ‘king’) are classic IE social-religious terms. The familial simile ‘sons to father’ reflects inherited Indo-European poetic formulae of kinship between worshippers and deity.
- What is the relationship between the Rishi and the Devata here?
- It is intimate and filial: the sacrificers call Indra as sons call a father, offering Soma and prayer; Indra responds as sovereign patron, bestowing vāja-sāti—force and victorious plenitude.
Invite the higher intelligence to ‘come near’ and take its seat; cultivate filial trust and consecration.
hṛdaya (heart)
Slow inhalation with ‘ā indra yāhi’; exhale with ‘havāmahe tvā’; feel welcome and surrender.
Receptive devotion with quiet strength.
Begin by forming an inner ‘assembly’—gather mind, life, body into still attention. Then call Indra from the ‘far’ (higher clarity) to sit as king in the center; offer the day’s energies as Soma.
Vedic accents; the opening ā/endra yāhi carries an invocatory lift; maintain clear accent contrast on satpati and havāmahe.
Mark the vocative and imperatives distinctly; keep pāda breaks to preserve ‘approach’ feeling.
endra: initial vowel length ‘ā/ē’ per sandhi; keep ‘ndr’ conjunct clear, parāvato: long ā; dental ‘t’ not retroflex, vidathānīva: articulate ‘dh’ voiced aspirate, vājasātaye: long ā; ‘j’ soft, not ‘z’
Welcoming, open-throated, slightly bright; avoid aggressive force.
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