Rig Veda 7.85.5: Mandala 7, Sukta 85, Mantra 5
Sukta 7.85
- Rishi
- Vasiṣṭha
- Devata
- Indra-Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
इयमिन्द्रं वरुणमष्ट मे गीः प्रावत्तोके तनये तूतुजाना । सुरत्नासो देववीतिं गमेम यूयं पात स्वस्तिभिः सदा नः ॥
iyám índraṃ váruṇam aṣṭa me gī́ḥ prá ā́vat toke tánaye tū́tujānā | su-rátnāso devá-vītiṃ gamema yūyám pāta svastí-bhiḥ sadā́ naḥ ||
मेरा गाना इंद्र और वरुण तक पहुँच गया है। मैं बोल रहा हूँ कि हमारे बच्चे आगे बढ़ें और नए काम शुरू हों। भगवान हमें अच्छे रास्ते पर ले चलें। तुम दोनों हमेशा हमारी रक्षा करो और हम सेफ रहें।
Word by Word
- इयम्
- this (hymn/speech)Pronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इदम् (सर्वनाम-प्रातिपदिक)
- इन्द्रम्
- IndraNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot इन्द्र (प्रातिपदिक)
- वरुणम्
- VaruṇaNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot वरुण (प्रातिपदिक)
- अष्ट
- eightNumeral(अव्ययवत्) संख्या, ‘eight’Role विशेषण (गीः-विशेषण) / संख्याRoot अष्टन् (संख्या-प्रातिपदिक)
- मे
- myPronounषष्ठी, एकवचन (एन्क्लिटिक)Role सम्बन्ध (षष्ठी)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- गीः
- song, hymnNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot गीर्/गिर् (प्रातिपदिक)
- प्र
- forth, forwardIndeclinableउपसर्गRoot प्र (उपसर्ग)
- आवत्तोके
- turn back/return in (our) offspringVerb (finite) + Nounआवत्त (लोट्/आज्ञार्थे, मध्यमपुरुष?—वेदे ‘आवत्त’ = ‘आ वर्तत/आवर्तत’ प्रकारः; here used as injunctive/imperative sense ‘turn/come back’) + तोके (नपुंसकलिङ्ग, सप्तमी, एकवचन)Role क्रिया + अधिकरणRoot आ-वृत्त् (धातु) + तोक (प्रातिपदिक)
- तनये
- in (our) son/descendantNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot तनय (प्रातिपदिक)
- तूतुजाना
- impelling/urging stronglyParticipleवर्तमानकृदन्त (शानच्), स्त्रीलिङ्ग, प्रथमा, एकवचन (गीः-समन्वय)Role कर्तृ (गीः-विशेषण) / क्रियाविशेषणभावRoot तुद् (धातु) → तूतुज् (द्वित्व-आवृत्ति, तीव्रार्थ) + -आन (शतृ/शानच्)
- सुरत्नासः
- (we) having good treasures / rich in giftsAdjective/Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot सु-रत्न (प्रातिपदिक)
- देववीतिम्
- the gods’ aid/favour; divine guidanceNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot देव-वीति (प्रातिपदिक)
- गमेम
- may we go/attainVerb (finite)विधिलिङ्/आशीर्लिङ् (optative), प्रथमपुरुष, बहुवचनRole क्रियाRoot गम् (धातु)
- यूयम्
- you (all)Pronounप्रथमा, बहुवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- पात
- protect!Verb (finite)लोट् (आज्ञार्थ), मध्यमपुरुष, बहुवचनRole क्रियाRoot पा (धातु, ‘to protect’)
- स्वस्तिभिः
- with well-being, with blessingsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole करणRoot स्वस्ति (प्रातिपदिक)
- सदा
- alwaysIndeclinableकालवाचक-अव्ययRole क्रियाविशेषणRoot सदा (अव्यय)
- नः
- usPronounद्वितीया/चतुर्थी, बहुवचन (एन्क्लिटिक) — here object of ‘पात’Role कर्मRoot अस्मद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (pada-wise): इ॒यमिन्द्रं॒ → इयम् + इन्द्रम्
- वरु॑णमष्ट → वरुणम् + अष्ट
- मे॒ गीः → मे + गीः
- प्राव॑त्तो॒के → प्र + आवत्त + तोके (orthographic fusion in Saṃhitā)
- तन॑ये॒ तूतु॑जाना → तनये + तूतुजाना
- सु॒रत्ना॑सो → सुरत्नासः
- दे॒ववी॑तिं → देववीतिम्
- गमेम → (no sandhi)
- यू॒यं पा॑त → यूयम् + पात
- स्व॒स्तिभि॒: → स्वस्तिभिः
- सदा॑ नः → सदा + नः. Accent marks are from Saṃhitā
- pada analysis given in unaccented lexical forms
The meaning
Outer meaning
This inspired utterance has reached Indra and Varuṇa, promoting welfare for offspring and descendants. May we, rich in good treasures, attain the divine path; may you protect us always with well-being.
Inner meaning
The gīḥ (inspired word) is a mantric formation that ‘reaches’ the divine powers when it is charged with sincerity and right rhythm. ‘Toke tanaye’ is not merely physical progeny but the inner child (new psychic growth) and the yet-to-be-born powers (future faculties of consciousness) that must be fostered. The ‘true gems’ (su-ratnāsaḥ) are realizations—clarities, forces, joys—won through sacrifice. Devavīti is the track of divine coming and communion: the channel where higher powers descend and the being ascends. Indra and Varuṇa are asked to guard the journey with svasti—states of safe passage, harmony, and auspiciousness—so the new birth in consciousness is protected from relapse.
Universal truth
Mantra and aspiration can shape the future of the being: they call down powers that nurture emerging possibilities and protect the path of transformation with enduring well-being.
Themes
Benediction, Inner growth, Divine protection, Rita-alignment, Devayāna (godward path)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇi)
- Other hymns
- RV 7.85 (this sūkta), RV 7.86, RV 7.88
Family tradition
A lineage where mantra is not ornament but instrument—speech as a vehicle of realization and protection under ṛta.
Significance
Vasiṣṭha emphasizes continuity of inner lineage: the ‘child’ and ‘descendant’ symbolize spiritual posterity—new formations of consciousness safeguarded by the gods.
The deity
- Devata
- Indra–Varuṇa
- Epithets
- suratna (givers/guardians of true treasures, implied), svasti-dā (givers of well-being, implied)
- Related deities
- Savitar (suvitā/devavīti themes), Pushan (path-guarding theme), Agni (mantra-carrier)
Cosmic role
They secure the path of divine communion: Indra opens and energizes ascent; Varuṇa stabilizes truth and protection across the journey.
Inner power
Indra: impetus for growth (tūtujānā) and victorious progress; Varuṇa: continuous guarding, right measure, and safe passage (svasti).
In ritual
Where it is used
Concluding benediction in Indra–Varuṇa hymn recitation; protective prayer for prosperity and well-being
इ॒यमिन्द्रं॒ वरु॑णमष्ट मे॒ गीः प्राव॑त्तो॒के तन॑ये॒ तूतु॑जाना । सु॒रत्ना॑सो दे॒ववी॑तिं गमेम यू॒यं पा॑त स्व॒स्तिभि॒: सदा॑ नः ॥
इ॒यम् । इन्द्र॑म् । वरु॑णम् । अ॒ष्ट॒ । मे॒ । गीः । प्र । आ॒व॒त् । तो॒के । तन॑ये । तूतु॑जाना । सु॒ऽरत्ना॑सः । दे॒वऽवी॑तिम् । ग॒मे॒म॒ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥
iyam | indram | varuṇam | aṣṭa | me | gīḥ | pra | āvat | toke | tanaye | tūtujānā | su-ratnāsaḥ | deva-vītim | gamema | yūyam | pāta | svasti-bhiḥ | sadā | naḥ
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4 × 11 syllables; concluding cadence often used for benediction and protection
Forward-moving yet blessing-like; the last pāda has a protective ‘seal’ feel.
Creates a sense of completed offering and safeguarded onward journey; good as a closing verse.
- गीः (gīḥ)
- Literal: speech, hymn, inspired word. Symbolic: mantric formulation carrying force of aspiration and revelation
- अष्ट (aṣṭa)
- Literal: has reached/attained (from √aś). Symbolic: successful contact—mantra touching the higher consciousness
- तोक (toka)
- Literal: offspring, child. Symbolic: the inner child: fresh psychic growth and new sincerity
- तनय (tanaya)
- Literal: descendant, progeny. Symbolic: future-born faculties—new powers of mind/life emerging from practice
- तूतुजाना (tūtujānā)
- Literal: impelling, urging on. Symbolic: the mantra’s push that accelerates inner evolution
- सुरत्नासः (suratnāsaḥ)
- Literal: possessing good treasures/gems. Symbolic: rich in realized truths, powers, and joys of consciousness
- देववीतिम् (devavītim)
- Literal: the gods’ path/track; divine approach. Symbolic: channel of communion—descent and ascent between human and divine
- स्वस्तिभिः (svastibhiḥ)
- Literal: with well-beings, auspiciousnesses. Symbolic: stable harmonious states that protect the journey and the new birth
General stotra/śastra usage in Soma liturgy (Indra/Varuṇa contexts), also suitable as an āśiṣ (benedictive) closing formula; exact śrauta assignment varies by śākhā/prayoga tradition.
At the close of a stotra/śastra set; in modern use, as a closing mantra after meditation or before travel/transition.
Final offering of speech (gīḥ) and request for svasti-protection; inward sealing of the practice.
Use to bless one’s ‘inner future’: set intention for growth of new habits, protect new realizations, and ask for safe continuity in practice.
Key roots: √aś ‘to reach, attain’ → aṣṭa (perfect-like Vedic usage: ‘has reached’); √av ‘to help, favor, protect’ → ā́vat (‘has aided/furthered’), supporting the inner sense of divine assistance in growth (toke, tanaye). √tuj ‘to push/impel’ → tū́tujānā (intensive/iterative), indicating an active quickening of inner formation. √gam ‘to go’ → gamema (optative), aspiration toward devá-vīti (‘divine way’). √pā ‘to protect’ → pāta (imperative), the closing request for continual safeguarding. ratná ‘treasure/gem’ (often ‘luminous gifts’ in RV diction), here su-rátnāsaḥ = bearers of awakened endowments rather than material wealth.
Ṛta (ordered truth as divine path: devá-vīti), svasti (integral well-being as a state of harmony), inner becoming (toke/tanaye as symbol of emergent consciousness)
Devavīti is the ṛta-path—right channel for divine-human interchange.
‘True gems’ are stable truths that endure beyond mood and circumstance.
Spiritual progeny: creation continues through new births of consciousness within the practitioner.
Integral-Vedic psychology: evolution of faculties (tanaya) under divine governance.
Path = channel of ascent/descent; gems = crystallized realizations; child/descendant = emergent soul-powers and future capacities.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘devá-vīti’ mythologem: the godward track/way by which the human reaches the divine communion. Rather than an outward journey, it encodes the inner passage into ṛta—guided by Indra (victorious illumination) and Varuṇa (sovereign wideness/law). The ‘child/descendant’ (toke/tanaye) is the emergent inner formation that must be quickened and protected.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several key lexemes preserve archaic Indo-European verbal ideas: √gam ‘go’ (PIE *gʷem- ‘to go/come’) in gamema; √pā ‘protect’ (often linked with PIE *peh₂- ‘to protect, shepherd’) in pāta; √aś ‘reach’ (commonly aligned with PIE *h₂eḱ- ‘attain/reach’ in Indo-Iranian developments) in aṣṭa. The verse’s optative (gamema) plus imperative (pāta) is a classic IE prayer syntax: aspiration + command/request to the gods.
- What is the relationship between the Rishi and the Devata here?
- A reciprocal covenant of speech and safeguarding: the seer offers gī́ḥ (inspired formulation) that ‘reaches’ the twin powers, and in return asks for protection (pāta) and safe harmonizing conditions (svasti-bhiḥ). Indra and Varuṇa are addressed as co-operating inner agencies—one driving forward the conquest of obscurity, the other establishing the stable law and wideness in which the growth (toke/tanaye) can safely mature.
Seal the practice: offer the mantra as completed contact; bless the ‘inner child’ (new growth) and protect the emerging future faculties.
Anāhata (nurturing inner child) and Sahasrāra (devavīti—communion path)
Gentle inhale on ‘iyam… gīḥ’ (offering), slow exhale on ‘yūyaṃ pāta…’ (protective seal).
Quiet assurance and continuity—faithful steadiness rather than intensity.
Chant once as a closing benediction, or 3 times when beginning a new discipline. After chanting, visualize a luminous path ahead and a protected ‘new-born’ light in the heart.
Triṣṭubh with a benedictive close; keep accents crisp on indraṃ varuṇam and devavītim; follow Śākala svara marks where present.
Let the final pāda broaden and soften slightly—like a protective ‘amen’—without losing clarity of consonants.
(iyam): short i, clear ‘yam’, (aṣṭa): retroflex ṣṭ cluster, not ‘ashta’ with dental s, (tūtujānā): long ū and long ā; ‘jā’ open, (suratnāsaḥ): retroflex ṇ in ratnā; final ḥ soft, (devavītim): long ī; keep ‘vī’ sustained, (svastibhiḥ): ‘sv’ cluster smooth; bh voiced aspirate
Warm, blessing-like, slightly expansive on the last line.
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