Rig Veda 7.48.3: Mandala 7, Sukta 48, Mantra 3
Sukta 7.48
- Rishi
- Vasiṣṭha
- Devata
- Indra, R̥bhukṣaṇa, Vāja
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
ते चिद्धि पूर्वीरभि सन्ति शासा विश्वाँ अर्य उपरताति वन्वन् । इन्द्रो विभ्वाँ ऋभुक्षा वाजो अर्यः शत्रोर्मिथत्या कृणवन्वि नृम्णम् ॥
té ciddhí pūrvī́r abhí sánti śāsā́ viśvā́ṃ aryá uparatā́ti vánvan | índro víbhvāṃ ṛbhukṣā́ vājò aryáḥ śátror mithatyā́ kṛṇaván ví nṛ́mṇam ||
पुराने नियम अब भी काम कर रहे हैं। जो अच्छा है वो ऊपर तक पहुँचता है। इंद्र, रिभुक्षण और वाज मिल के दुश्मन की झूठी बात को ख़त्म करते हैं। वो लोग असली शक्ति दिखा देते हैं।
Word by Word
- ते
- they (those)Pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (वाक्यस्य कर्तृसमूहः)Root तद् (सर्वनाम-प्रातिपदिक)
- चित्
- indeed, evenIndeclinableनिपातः (अव्ययम्)Root चित् (निपात)
- हि
- for, indeedIndeclinableनिपातः (अव्ययम्)Root हि (निपात)
- पूर्वीः
- former, earlierAdjectiveस्त्रीलिङ्गः, प्रथमा, बहुवचनम् (ते इति सह)Role कर्तृ (ते इत्यस्य विशेषणम्)Root पूर्व (विशेषण-प्रातिपदिक)
- अभि
- towards, overIndeclinableउपसर्ग/अव्ययम्Root अभि (उपसर्ग/अव्यय)
- सन्ति
- areVerbलट् (वर्तमाने), प्रथमपुरुषः, बहुवचनम्Role (अस्ति-क्रिया)Root अस् (धातु)
- शासाः
- rulers, commandersNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (ते…शासाः = they as rulers/commanders)Root शास् (धातु) → शास (कृदन्त/नाम)
- विश्वान्
- allAdjectiveपुंलिङ्गः, द्वितीया, बहुवचनम्Role कर्म (वन्वन् इत्यस्य)Root विश्व (विशेषण-प्रातिपदिक)
- अर्यः
- the Arya (noble man/people)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (वन्वन् इत्यस्य)Root अर्य (नाम-प्रातिपदिक)
- उपरताती
- by cessation/withdrawal; by restraintNounस्त्रीलिङ्गः, तृतीया, एकवचनम् (अर्थे: ‘उपरतत्या’)Role करण (वन्वन्—केन? उपरताती)Root उपरत (प्रातिपदिक) + -आति (भाव/क्रिया-नाम)
- वन्वन्
- striving, winningVerbवर्तमान-कृदन्तः (शतृ), प्रथमा, एकवचनम् (अर्यः इत्यन्वयः)Role कर्तृ (अर्यः—वन्वन्)Root वन्/वन्व् (धातु: ‘to win, to strive for’)
- इन्द्रः
- IndraNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot इन्द्र (नाम-प्रातिपदिक)
- विभ्वान्
- all-pervading, mightyAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (इन्द्रः इत्यस्य विशेषणम्)Role कर्तृ (विशेषणम्)Root विभ्व (विशेषण-प्रातिपदिक)
- ऋभुक्षाः
- Rbhukṣā (a name/epithet of Indra)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (इन्द्रस्य विशेषण-नाम)Root ऋभुक्षन्/ऋभुक्ष (नाम-प्रातिपदिक; इन्द्रस्य विशेषणम्)
- वाजः
- Vāja (strength/prize; as an epithet)Nounपुंलिङ्गः, प्रथमा, एकवचनम् (इन्द्रस्य विशेषणम्)Role कर्तृ (विशेषण-नाम)Root वाज (नाम-प्रातिपदिक)
- अर्यः
- the noble one (Arya)Nounपुंलिङ्गः, प्रथमा, एकवचनम् (इन्द्रस्य विशेषणम्)Role कर्तृ (विशेषण-नाम)Root अर्य (नाम-प्रातिपदिक)
- शत्रोः
- of the enemyNounपुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (मिथ्यात्या इत्यस्य: ‘of the enemy’)Root शत्रु (नाम-प्रातिपदिक)
- मिथ्यात्या
- by falsehood/deceitNounस्त्रीलिङ्गः, तृतीया, एकवचनम्Role करण (कृणवन्वि—केन? मिथ्यात्या)Root मिथ्या (अव्यय/प्रातिपदिक) → मिथ्यात्य (भाव/करण-नाम)
- कृणवन्वि
- they make, they doVerbलट् (वर्तमाने), प्रथमपुरुषः, बहुवचनम् (वैदिक-रूपम्)Role (क्रिया)Root कृ (धातु)
- नृम्णम्
- manly power, heroic mightNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्म (कृणवन्वि इत्यस्य)Root नृम्ण (नाम-प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): ते चिद्धि → ते + चित् + हि
- पूर्वीरभि → पूर्वीः + अभि
- विश्वाँ अर्य → विश्वान् + अर्यः
- उपरताति (पाठे उपरताती) इति तृतीया-एकवचन-प्रयोगः ‘उपरतत्या’ अर्थे
- शत्रोर्मिथत्या → शत्रोः + मिथ्यात्या
- कृणवन्वि = वैदिक-लट् बहुवचन-रूपम् (कृ-धातोः)
The meaning
Outer meaning
Those ancient ordinances indeed stand pressing upon all; the noble one wins the higher reach. Indra the wide-working, R̥bhukṣaṇa, and Vāja the noble—making the foe’s falsehood nothing—manifest heroic power in fullness.
Inner meaning
The ‘ancient ordinances’ are enduring laws of consciousness (ṛta-śāsā) that govern inner growth; they press upon all parts of the being, compelling evolution toward the higher reach (uparatāti). The Arya (the aspiring soul) wins that higher status by aligning with these laws. Indra (illumined mind), together with the perfecting artisan power (R̥bhukṣaṇa) and the force of plenitude (Vāja), nullifies the enemy’s falsehood—deceptive impulses, wrong suggestions, and obscuring formations—and releases full heroic power (nṛmṇa) in the being.
Universal truth
Spiritual advancement follows objective laws: truth-alignment, effective will, and perfected faculties dissolve falsehood and unlock integral strength. The ‘higher reach’ is attained by obedience to deeper principles, not by arbitrary desire.
Themes
Ascent to higher plane, Truth overcoming falsehood, Empowerment by Indra and artisan-powers
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.48.1-2,4, RV 7.82 (ṛta and divine order), RV 7.33 (rivers and passages)
Family tradition
Vasiṣṭha frequently frames progress as obedience to ṛta and victory over an inner adversary through divine alliances (Indra and allied powers).
Significance
The verse articulates a psychological law: falsehood is the enemy; alignment with enduring truth-ordinances and the assistance of illumined/perfecting powers brings the fullness of nṛmṇa.
The deity
- Devata
- Indra, R̥bhukṣaṇa, Vāja (collective empowering triad)
- Epithets
- vibhvān (wide-working), aryaḥ (noble)
- Related deities
- Soma, R̥bhus (collective), Maruts (often allied with Indra for force)
Cosmic role
Indra enforces the victory of light; R̥bhukṣaṇa perfects formation; Vāja grants victorious increase—together they establish the higher reach and dissolve falsehood.
Inner power
Illumination + craftsmanship + plenitude combine to manifest integral heroic power.
In ritual
Where it is used
Soma and Indra-associated recitations for victory and right accomplishment; also didactic affirmation of ṛta in the rite.
ते चि॒द्धि पू॒र्वीर॒भि सन्ति॑ शा॒सा विश्वाँ॑ अ॒र्य उ॑प॒रता॑ति वन्वन् । इन्द्रो॒ विभ्वाँ॑ ऋभु॒क्षा वाजो॑ अ॒र्यः शत्रो॑र्मिथ॒त्या कृ॑णव॒न्वि नृ॒म्णम् ॥
ते । चि॒त् । हि । पू॒र्वीः । अ॒भि । सन्ति॑ । शा॒सा । विश्वान् । अ॒र्यः । उ॒प॒रऽता॑ति । व॒न्व॒न् । इन्द्रः॑ । विऽभ्वा॑ । ऋ॒भु॒क्षाः । वाजः॑ । अ॒र्यः । शत्रोः॑ । मि॒थ॒त्या । कृ॒ण॒व॒न् । वि । नृ॒म्णम् ॥
te | cit | hi | pūrvīḥ | abhi | santi | śāsā | viśvān | aryaḥ | upara-tāti | vanvan | indraḥ | vi-bhvā | ṛbhukṣāḥ | vājaḥ | aryaḥ | śatroḥ | mithatyā | kṛṇavan | vi | nṛmṇam
44
4 pādas × 11 syllables
Declarative and law-like in the first half; triumphant and expansive in the second half with the triad of powers named.
Creates conviction and moral-psychological clarity; strengthens resolve to reject falsehood and stand in truth.
- पूर्वीः शासा (pūrvīḥ śāsā)
- Literal: ancient ordinances, commands. Symbolic: eternal laws of consciousness/ṛta that guide growth
- अभि सन्ति (abhi santi)
- Literal: are pressing upon, are present over. Symbolic: pervasive insistence of truth-law in all parts of nature
- अर्यः (aryaḥ)
- Literal: noble one. Symbolic: the inner aspirant who seeks the higher life
- उपरताति (uparatāti)
- Literal: higher reach/attainment. Symbolic: ascent to higher consciousness-plane; superior status of being
- मिथत्या (mithatyā)
- Literal: falsehood. Symbolic: distortion, ego-suggestion, ignorance that opposes truth
- शत्रोः (śatroḥ)
- Literal: of the foe. Symbolic: inner adversary: hostile formations, doubt, inertia, desire
- नृम्णम् (nṛmṇam)
- Literal: heroic power, manliness. Symbolic: integral strength of soul and nature acting in truth
Victory and truth-affirmation in Soma context; supports the sacrificer’s ascent (uparatāti) and the defeat of hostile forces (falsehood).
When affirming the right law of the sacrifice and seeking victorious manifestation of power.
Recitation accompanying offerings; mental ‘rejection’ of hostile influences.
As an affirmation when confronting self-deception or confusion: chant to re-align with enduring principles and dissolve inner falsehood.
śāsā from √śās ‘command, instruct’—here ‘ordinances’ as stabilizing laws of action. upara-tāti: upara ‘higher’ + -tāti (abstract noun of extension/state) → ‘higher attainment’. mithyā ‘false’ (later classical) appears here as mithatyā ‘falsehood’—formation opposed to satya/ṛta. nṛmṇa ‘heroic power’ from nṛ ‘hero’ + -mna abstract: the realized potency of the human instrument when aligned with the gods.
Satya vs Mithyā (truth vs false formation), Ṛta as ‘ancient ordinances’ (śāsā pūrvīḥ), Uparatāti as spiritual ascent
The ancient ordinances are the stable architecture of ṛta governing ascent to higher planes.
Falsehood (mithyā) is explicitly negated; satya is implied as the victorious basis of nṛmṇa.
Evolutionary ascent: nature presses upward toward higher attainment; hostile falsehood is a temporary obstruction to be annulled.
Ethico-spiritual realism of the Veda: truth is an objective power; falsehood is an opposing formation.
A felt upward pressure toward higher consciousness; ‘higher reach’ as inner altitude; enemy falsehood as fog/mirage to be dispelled by Indra-light and perfected action.
- What is the primary Vedic 'mythologem' present in this verse?
- The triumph of truth-order through Indra and allied powers: the foe’s ‘falsehood’ is dismantled and heroic power is manifested—an inner version of the victory-myth where obstruction is not only force but deception (mithatyā).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The noble/heroic register (arya-, nṛ-) and the victory verb √van ‘win’ are central to inherited IE heroic diction. The opposition of truth vs falsehood is framed through abstract nouns and verbal action (kṛṇvan), a characteristic Vedic strategy of making metaphysics operational.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents the gods as executors of the ancient ordinances that enable the ‘noble one’ to attain the higher reach; the human role is sustained striving (vanvan), while the gods transmute hostile falsehood into a condition for the emergence of nṛmṇa.
Contemplate ‘pūrvīḥ śāsā’ as an inner compass: truth, sincerity, right effort. Observe a current of ‘pressure’ guiding you upward; identify one mithyā (self-deception) and offer it to Indra-light for dissolution.
Ājñā (discernment of truth/falsehood) and Anāhata (noble aspiration/arya).
Slow inhale with ‘satya/ṛta’ remembrance; exhale releasing a chosen falsehood pattern; repeat 11 breaths, then chant once.
Uplifted, truth-aligned, quietly heroic.
Practice ‘truth-audit’: after chanting, write one sentence of honest alignment (‘What is my higher reach today?’) and one action that embodies it.
Triṣṭubh delivered with a measured, declarative contour; keep udatta prominence on śāsā, aryaḥ, uparatāti, indraḥ, mithatyā, nṛmṇam.
Let the first two pādas be steady and law-like; increase emphasis in the last two pādas where the triad acts and falsehood is annulled.
pūrvīr: sustain long ī; avoid shortening., uparatāti: articulate ‘tā’ long; keep rhythm even., mithatyā: clearly separate mi-tha-tyā; keep aspirate ‘th’., nṛmṇam: pronounce ṛ and the cluster ‘mṇ’ carefully (nṛm-ṇam), without inserting extra vowels.
Sober, authoritative, then more expansive on the empowering names; finish with a grounded resonance on nṛmṇam.
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