Rig Veda 1.23.8: Mandala 1, Sukta 23, Mantra 8
Sukta 1.23
- Rishi
- Medhātithi Kāṇva
- Devata
- Viśve Devāḥ / Maruts led by Indra
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Vira (heroism)
इन्द्रज्येष्ठा मरुद्गणा देवासः पूषरातयः । विश्वे मम श्रुता हवम् ॥
indrajyeṣṭhā marudgaṇā devāsaḥ pūṣarātayaḥ | viśve mama śrutā havam ||
मरुत सेना आती है, और इंद्र सबसे बड़ा है उनमें। यह सब देवता हैं जो देते हैं, जैसे पूषन देता है। सब मेरे बुलावे को सुन लें। और मेरी मदद के लिए आएं।
Word by Word
- इन्द्रज्येष्ठाः
- whose chief is Indra / Indra-ledAdjective (bahuvrīhi/tatpuruṣa compound used adjectivally)पुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (with मरुद्गणाः as the head noun; predicate/qualifier)Root इन्द्र- + ज्येष्ठ (प्रातिपदिक)
- मरुद्गणाः
- the companies of the MarutsNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot मरुत् + गण (प्रातिपदिक; समास)
- देवासः
- the godsNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (appositional with मरुद्गणाः)Root देव (प्रातिपदिक)
- पूषरातयः
- the gifts/bounties of Pūṣan; Pūṣan’s bestowersNoun (compound)स्त्रीलिङ्गः (राति), प्रथमा, बहुवचनम्Role Kartā (appositional epithet of the gods)Root पूषन् + राति (प्रातिपदिक; समास)
- विश्वे
- all (of you)Adjective used substantivelyपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (appositional: ‘all [of you]’)Root विश्व (प्रातिपदिक)
- मम
- of me / myPronounषष्ठी, एकवचनम्Role Sambandha (genitive relation to हवम्)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- श्रुताः
- having heardAdjective/Participleपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (predicate adjective: ‘having heard’ referring to the addressed gods)Root √श्रु (धातु) → श्रुत (कृदन्त, भूतकृत/PPP)
- हवम्
- invocation / callNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot हव (प्रातिपदिक; from √हू ‘to call/invoke’)
Sandhi Notes
- ‘देवासः’ इत्यत्र पदान्त ‘ः’ छन्दो/स्वर-परम्परया लिखितः। समासाः: इन्द्र-ज्येष्ठाः, मरुत्-गणाः, पूषन्-रातयः। ‘श्रुताः’ = √श्रु-धातोः भूतकृदन्तः (PPP) प्रथमा बहुवचनम्, ‘हवम्’ कर्मपदम्।
The meaning
Outer meaning
O gods—Marut hosts with Indra as the foremost, givers like Pūṣan—may you all hear my call.
Inner meaning
The seeker appeals to the totality of luminous powers (Viśve Devāḥ), especially the Marut energies led by illumined Mind (Indra). ‘Pūṣa-rātayaḥ’ indicates guidance and right nourishment on the path: the gods as distributors of inner increase. The mantra asks for receptivity from above—an answering descent to the aspirant’s call.
Universal truth
Progress depends on a coordinated response of many powers: illumination leading, energies executing, and guidance/nourishment sustaining the journey; sincere aspiration is meant to be heard by the higher order.
Themes
All-gods invocation, Maruts, Guidance and giving, Soma-ritual
The seer
- Rishi
- Medhātithi Kāṇva
- Lineage
- Kāṇva
- Other hymns
- Rig Veda 1.23.7-11, Rig Veda 1.22 (Viśve Devāḥ invocations in the same early maṇḍala milieu)
Family tradition
Kāṇva hymns frequently assemble multiple deities into a single coordinated action, reflecting an integral yogic psychology of many powers under a leading light.
Significance
The seer’s vision emphasizes collective divine help: illumination (Indra) as chief, energies (Maruts) as executors, and guidance (Pūṣan aspect) as sustainer—an early template of integral sadhana.
The deity
- Devata
- Viśve Devāḥ / Maruts led by Indra (with Pūṣan-giving aspect)
- Epithets
- indra-jyeṣṭha (Indra as foremost), pūṣa-rāti (bestowers of guidance/nourishment)
- Related deities
- Pūṣan, Soma, Agni
Cosmic role
Viśve Devāḥ represent the total functioning of cosmic order; Indra leads as the power of victorious intelligence; Maruts provide storm-force; Pūṣan guides paths and fosters safe passage.
Inner power
Integrated assistance: clarity + force + right guidance; harmonizing the many faculties to respond to the soul’s call.
In ritual
Where it is used
Collective invocation of gods in Soma context; calling Maruts/Indra-led host
इन्द्र॑ज्येष्ठा॒ मरु॑द्गणा॒ देवा॑स॒: पूष॑रातयः । विश्वे॒ मम॑ श्रुता॒ हव॑म् ॥
इन्द्र॑ऽज्येष्ठाः । मरु॑त्ऽगणाः । देवा॑सः । पूष॑ऽरातयः । विश्वे॑ । मम॑ । श्रु॒त॒ । हव॑म् ॥
indra-jyeṣṭhāḥ | marut-gaṇāḥ | devāsaḥ | pūṣa-rātayaḥ | viśve | mama | śruta | havam
24
3×8
Invocatory and inclusive; enumerative cadence that gathers many powers into one call.
Creates a sense of widening—expanding from a single deity to an integral field of support; stabilizes confidence that the call is heard.
- इन्द्रज्येष्ठाः (indra-jyeṣṭhāḥ)
- Literal: having Indra as the eldest/chief. Symbolic: illumination as the governing principle among the forces
- मरुद्गणाः (marud-gaṇāḥ)
- Literal: hosts of Maruts. Symbolic: multiple dynamic energies for purification, courage, and swift progress
- देवासः (devāsaḥ)
- Literal: gods, shining ones. Symbolic: powers of consciousness that uphold Ṛta
- पूषरातयः (pūṣa-rātayaḥ)
- Literal: givers like Pūṣan / Pūṣan-bestowers. Symbolic: inner guidance, right leading, and nourishing increases on the path
- विश्वे (viśve)
- Literal: all. Symbolic: integral calling—no part of the being left out
- श्रुत (śruta)
- Literal: hear!. Symbolic: open the channel; allow the higher to respond
- हवम् (havam)
- Literal: call/invocation. Symbolic: aspiration, prayer, inner summons
General invitation to the All-Gods in Soma setting; consolidates divine attendance and responsiveness (‘hear the call’).
In Soma rites and general devatā-invocations preceding offerings; adaptable for daily prayer for guidance and protection.
Āvāhana (inviting) and śravaṇa (asking to hear) before offering/recitation.
Use when beginning a journey/project: ask for clear leadership (Indra), energetic execution (Maruts), and right guidance (Pūṣan aspect).
jyeṣṭha ‘eldest, chief’ from √jyā/√ji ‘be strong, prevail’ (semantic development to ‘preeminent’); śruta from √śru ‘hear’ (PIE *ḱleu- ‘hear, fame’). Pūṣan from √puṣ ‘nourish, prosper’—rāti ‘gift’ from √rā ‘give’.
leadership of illumined force (Indra-jyeṣṭha), collective divine functioning (viśve devāsaḥ), hearing as receptivity/śruti in consciousness
‘All gods’ implies the harmony of cosmic functions; hearing the call is alignment between human aspiration and Ṛta.
A true call (havam) evokes true response (śruta).
The many powers collaborate to build the inner journey—order as a living assembly rather than a single force.
Integral/collective divine working (Aurobindo’s ‘many powers of the One’).
Storm-winds = energizing purifications; path = the psychic journey through states of consciousness under right guidance.
- What is the primary Vedic 'mythologem' present in this verse?
- The 'All-Gods hearing the call' mythologem: the sacrifice summons a plenary assembly of powers, especially the Marut host led by Indra. Psychologically, it is the integrative invocation where all supportive faculties are asked to respond to the aspirant’s intention.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru (PIE *ḱleu-) is a clear inheritance; the imperative śruta echoes archaic performative speech where utterance effects presence. Collective plurals (devāsaḥ, marudgaṇāḥ) reflect Indo-European poetic cataloguing.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s stance is direct and personal (mama havam): he asks for attentive response, implying the gods are not distant abstractions but listening powers whose ‘hearing’ is their readiness to enter and assist the inner work.
Widen the mind to invite integral help; feel a ‘council of powers’ arranging the journey under a leading light.
ājñā (leadership/clarity) with viśuddha (true call and being heard)
Gentle lengthened exhale on ‘śruta havam’ to feel release of the call into the higher spaces.
Widened, receptive, guided.
When confused or scattered, chant to re-establish inner governance: let the best light lead, while supportive energies and guidance align around it.
Vedic udātta/anudātta/svarita as per Śākala; maintain clear lift on ‘índra-’ and proper cadence on ‘śrúta hávam’.
Let ‘indra-jyeṣṭhāḥ’ be firm and leading; keep ‘viśve’ expansive; end with a clear, audible ‘havam’.
indrajyeṣṭhāḥ: cluster ‘jye’ carefully; final ‘āḥ’ open, marudgaṇā: pronounce ‘dga’ conjunct cleanly, pūṣarātayaḥ: long ‘ū’, retroflex ‘ṣ’, long ‘ā’ in rā, śruta: ‘śr’ conjunct; short ‘u’, havam: ‘v’ soft, not ‘w’
Inclusive, resonant, slightly expansive.
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