Rig Veda 7.29.3: Mandala 7, Sukta 29, Mantra 3
Sukta 7.29
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
का ते अस्त्यरंकृतिः सूक्तैः कदा नूनं ते मघवन्दाशेम । विश्वा मतीरा ततने त्वायाधा म इन्द्र शृणवो हवेमा ॥
kā́ te ’sty áraṃkṛtiḥ sūktáiḥ kadā́ nūnáṃ te maghavan dāśema | víśvā matī́r ā́ tatane tvāyā́dhā ma indra śṛṇavo havémā́ ||
हमारी अच्छी बातों के साथ तुम्हे क्या भोग चाहिए? ऐसे दानी, तुम्हे कब खुश करेंगे? हमारी सारी सोच तुम्हारे लिए है। अब इंद्र, हमारी पुकार सुनो।
Word by Word
- का
- what?/which?Pronounस्त्रीलिङ्ग; प्रथमा; एकवचनRole Kartā (प्रश्नवाचक) / विषयःRoot किम्
- ते
- of you/yourPronounषष्ठी; एकवचन (एन्क्लिटिक)Role सम्बन्ध (genitive)Root युष्मद्
- अस्ति
- is/existsVerbलट् (वर्तमान); प्रथमपुरुष; एकवचनRole क्रियाRoot अस्
- अरंकृतिः
- sufficient service/adequate offering; due requitalNounस्त्रीलिङ्ग; प्रथमा; एकवचनRole Kartā/विषयः (अस्ति के साथ)Root अरंकृति (प्रातिपदिक; अरम् + √कृ से भाव/कृति)
- सूक्तैः
- with hymnsNounनपुंसकलिङ्ग; तृतीया; बहुवचनRole KaraṇaRoot सूक्त (सु-उक्त)
- कदा
- whenIndeclinableकालवाचक अव्ययRole Adhikaraṇa (काल)Root कदा
- नूनम्
- now/indeedIndeclinableनिश्चयार्थक अव्ययRole सम्बन्ध (क्रियाविशेषण)Root नूनम्
- ते
- to youPronounचतुर्थी; एकवचन (एन्क्लिटिक)Role SampradānaRoot युष्मद्
- मघवन्
- O bountiful oneNoun (epithet)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot मघवन्
- दाशेम
- may I give/offerVerbविधिलिङ्/आशीर्लिङ् (इच्छा/प्रार्थना); उत्तमपुरुष; एकवचनRole क्रियाRoot दाश्
- विश्वाः
- allAdjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचनRole विशेषण (मतीः)Root विश्व
- मतीः
- thoughts/intentions; hymnic inspirationsNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole Karma (ततने के साथ)Root मति
- आ
- forth/towardsPreverbउपसर्गRole (क्रियाविशेषक)Root आ
- ततने
- has stretched/spreadVerbलिट् (परिपूर्ण/परफेक्ट); प्रथमपुरुष; एकवचन; आत्मनेपदRole क्रियाRoot तन्
- त्वाय
- for you/to youPronounचतुर्थी; एकवचन (वैदिक रूप)Role SampradānaRoot त्वद्
- अध
- then/thereuponIndeclinableअनन्तरार्थक/सम्बन्धक अव्ययRole Adhikaraṇa (क्रम/सम्बन्ध)Root अध
- म
- myPronounषष्ठी; एकवचन (एन्क्लिटिक)Role सम्बन्ध (genitive)Root अहम्
- इन्द्र
- O IndraNounपुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot इन्द्र
- शृणवः
- hear!Verbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचनRole क्रियाRoot श्रु
- हवेम
- let me call/invokeVerbलोट् (आज्ञार्थ); उत्तमपुरुष; एकवचनRole क्रियाRoot हव्
Sandhi Notes
- संधि-विच्छेद (मुख्य): अस्त्यरंकृतिः → अस्ति + अरंकृतिः
- म॒तीरा → मतीः + आ
- त्वा॒याधा॑ → त्वाय + अध
- शृणवो॒ हवे॒मा → शृणवः + हवेम। (उदात्त/स्वरित चिह्न पाठानुसार; पद-विभाग में मूल पदरूप रखे गए हैं।)
The meaning
Outer meaning
The poet asks Indra what offering made by hymns can be sufficient, when Indra will be satisfied; all thoughts are directed toward him, and he is asked to hear their calls.
Inner meaning
The seeker turns to the illumined Mind-Power (Indra) and admits that ordinary speech cannot ‘measure’ the Divine. The true offering is the rightly-formed mantra and the total concentration of thought (mati) stretched toward the higher Light. The prayer is for an answering descent of illumination—Indra ‘hearing’ means the higher consciousness responding and acting in the inner sacrifice.
Universal truth
When aspiration becomes single-pointed and sincere, the higher Intelligence responds—not by external reward but by increased clarity, guidance, and power to overcome inner obscurity.
Themes
aspiration and adequacy, devotional urgency, mind-extension toward Indra
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.29, RV 7.31, RV 7.33, RV 7.82
Family tradition
Seer-family of Maṇḍala 7 noted for disciplined mantric clarity, emphasis on ṛta (right order) and the kingly power of Indra as inner government.
Significance
Vasiṣṭha’s voice frequently shows the psychology of surrender: the finite seeks the Infinite’s ‘measure’ and learns that the true gift is inner alignment and truth-speech.
The deity
- Devata
- Indra
- Epithets
- Maghavan, Vṛtrahan (implicit in the hymn’s Indra-context), Śatakratu (by association with Indra’s power of effective will)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Breaker of the Coverer; establishes the free flow of the waters and the rays; upholds the luminous order for the worlds.
Inner power
Divine Mind and Force of illumination that answers aspiration, enlarges the mental being, and releases blocked energies of truth.
In ritual
Where it is used
Indra-stotra within Soma-yajña contexts (general Indra praise)
का ते॑ अ॒स्त्यरं॑कृतिः सू॒क्तैः क॒दा नू॒नं ते॑ मघवन्दाशेम । विश्वा॑ म॒तीरा त॑तने त्वा॒याधा॑ म इन्द्र शृणवो॒ हवे॒मा ॥
का । ते॒ । अ॒स्ति॒ । अर॑म्ऽकृतिः । सु॒ऽउ॒क्तैः । क॒दा । नू॒नम् । ते॒ । म॒घ॒ऽव॒न् । दा॒शे॒म॒ । विश्वाः॑ । म॒तीः । आ । त॒त॒ने॒ । त्वा॒ऽया । अध॑ । मे॒ । इ॒न्द्र॒ । शृ॒ण॒वः॒ । हवा॑ । इ॒मा ॥
kā | te | asti | aram-kṛtiḥ | su-uktaiḥ | kadā | nūnam | te | magha-van | dāśema | viśvāḥ | matīḥ | ā | tatane | tvāyā | adha | me | indra | śṛṇavaḥ | havā | imā
44
4 pādas of ~11 syllables each
Forward-driving, declarative, with a questioning lift in the first half and an invoking cadence in the second.
Builds urgency and reach; supports sustained aspiration and an ‘upward stretch’ of attention.
- araṃkṛtiḥ
- Literal: a sufficient preparation/adequate offering. Symbolic: the right inner arrangement—purified intention, receptivity, and fitting expression that can hold the descent of Light
- sūktaiḥ
- Literal: by well-spoken hymns. Symbolic: truth-utterance (mantric speech) aligned with inner sincerity; speech that carries force (brahman)
- maghavan
- Literal: bountiful, generous. Symbolic: the Power that pours plenitude of light, strength, and wideness into the being
- matīḥ
- Literal: thoughts, inspirations. Symbolic: luminous formations of consciousness reaching upward; inner perceptions offered to the Divine Mind
- śṛṇavaḥ
- Literal: hear!. Symbolic: the higher Power’s acceptance and effective response—illumination that reorganizes the nature
- havam
- Literal: call, invocation. Symbolic: aspiration (āhvāna) that opens the inner doors
Self-questioning devotional segment in Soma hymn; intensification of aspiration and adequacy of offering
During Indra invocations in Soma pressing/recitation sequences; also adaptable to daily japa as an Indra-call.
Recitation as offering (stuti) to invite Indra’s aid and protection.
Use as a prayer before study/decision-making: ‘make my thought-offering sufficient; hear my call’—a centering invocation for clarity.
aram-kṛti ‘making sufficient’ from aram ‘enough, fitting’ + √kṛ ‘make’. dāśema from √dāś ‘worship/offer, give portion’ (ritual share → inner offering). tan- (tatane) from √tan ‘stretch’ (PIE *ten-).
right measure/fitness (aram), extension of mind toward the divine (tan)
The ‘right offering’ implies alignment with ṛta so that the gods can ‘hear’—i.e., act through the ordered consciousness.
Sūkta as truth-utterance: speech becomes effective when it expresses satya from within.
Ascent of thought toward the luminous plane and descent of answering power—reciprocity between human aspiration and divine action.
Proto-Vedāntic/Vedantic reading in Aurobindo’s psychological interpretation (ascent-descent, higher mind responding).
The ‘stretching’ is inner expansion of consciousness; the ‘hearing’ is the answering vibration of a higher plane within the seeker.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘satisfying the god’ through right speech and offering: not barter, but alignment and right measure (aram). Psychologically, the seeker tests the completeness of aspiration and stretches the mind toward the divine until response comes.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √tan ‘stretch’ (PIE *ten-) is a classic inherited root; its metaphorical use for ‘stretching thoughts’ is also widely Indo-European. The compound aram-kṛti shows archaic productive compounding for ritual-psychological precision.
- What is the relationship between the Rishi and the Devata here?
- The rishi expresses humility and exactness—seeking the ‘sufficient measure’—and offers all thoughts toward Indra. The devata is expected to respond by ‘hearing’ once the inner preparation reaches adequacy.
Offer the mind’s movements upward as a single stream; ask for illumined guidance rather than outer result.
ājñā (brow)
Nadi-śodhana or simple 4-4-6 breathing while repeating the second half (śṛṇavo havemā).
Collected aspiration (ekāgratā) opening to intuitive light.
Begin with a felt question: ‘What is the true offering today?’ Then silently ‘stretch’ thoughts toward the higher clarity; pause after ‘śṛṇavaḥ’ to receive.
Vedic svara as per śākhā tradition: maintain udatta peaks on key invocatory words (e.g., índra, maghávan), with svarita falls following; consult a Pada/saṃhitā accent text for exact marking.
Give clear lift on the vocatives (maghavan, indra) and a firm cadence at pāda ends; keep the question in pāda 1 audible through intonation.
Keep retroflex ḍ/ṇ where applicable; in ‘śṛṇavo’ articulate ṇ clearly, In ‘araṃkṛtiḥ’ nasal ‘ṃ’ is light before k, Maintain long vowels: nūnam, matīr, tvāyā
Clear, invoking, slightly upward-leading in the first half; grounded and confident in ‘śṛṇavo havemā’.
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