Rig Veda 7.90.2: Mandala 7, Sukta 90, Mantra 2
Sukta 7.90
- Rishi
- Vasiṣṭha
- Devata
- Vāyu
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Shanta (peace)
ईशानाय प्रहुतिं यस्त आनट् छुचिं सोमं शुचिपास्तुभ्यं वायो । कृणोषि तं मर्त्येषु प्रशस्तं जातोजातो जायते वाज्यस्य ॥
īśānā́ya prá-hutiṃ yás ta ā́naṭ śúciṃ sómaṃ śuci-pā́s túbhyaṃ vāyo | kṛṇóṣi táṃ mártyeṣu praśastáṃ jā́to-jā́to jā́yate vā́jyasya ||
जो इंसान तुम्हे यह सोम रस चढ़ाता है, हे वायु, तुम उसको लोगों में बढ़ा देते हो। वो बार-बार आगे बढ़ता है और उसमें ताकत आती है।
Word by Word
- ईशानाय
- to the lord/masterNoun/Adjectiveपुंलिङ्ग; चतुर्थी-एकवचनRole सम्प्रदानRoot ईशान (प्रातिपदिक; √ईश् ‘to rule, be master’)
- प्रहुतिम्
- invocation, offering (oblation)Nounस्त्रीलिङ्ग; द्वितीया-एकवचनRole कर्मRoot प्र-हूति (प्रातिपदिक; √हू ‘to call/invoke’ with प्र-)
- यः
- whoPronounपुंलिङ्ग; प्रथमा-एकवचनRole कर्ताRoot यद् (सर्वनाम-प्रातिपदिक)
- ते
- to/for youPronounषष्ठी-एकवचन (एन्क्लिटिक) — ‘of you/for you’ (Vedic usage) अथवा चतुर्थी-एकवचन ‘to you’ (contextually)Role सम्प्रदानRoot त्वद् (सर्वनाम-प्रातिपदिक)
- आनट्
- has reached/attainedVerbलुङ् (aorist), परस्मैपद; 3 पुरुष, एकवचनRole क्रियाRoot √नश्/नट् (Vedic verb ‘to reach, attain’; with आ-)
- शुचिम्
- bright, pureAdjectiveपुंलिङ्ग; द्वितीया-एकवचनRole विशेषण (कर्मणः)Root शुचि (प्रातिपदिक)
- सोमम्
- Soma (the pressed drink)Nounपुंलिङ्ग; द्वितीया-एकवचनRole कर्मRoot सोम (प्रातिपदिक)
- शुचिपाः
- pure-drinking (one who drinks the pure), i.e., VāyuNoun/Adjectiveपुंलिङ्ग; प्रथमा-एकवचनRole सम्बोधन/कर्ता (वायोः विशेषण)Root शुचि-पाः (समास; शुचि + √पा ‘to drink’)
- तुभ्यम्
- to youPronounचतुर्थी-एकवचनRole सम्प्रदानRoot त्वद् (सर्वनाम-प्रातिपदिक)
- वायो
- O VāyuNounपुंलिङ्ग; सम्बोधन-एकवचनRole सम्बोधनRoot वायु (प्रातिपदिक)
- कृणोषि
- you makeVerbलट् (present), परस्मैपद; 2 पुरुष, एकवचनRole क्रियाRoot √कृ ‘to make, do’
- तम्
- him/that (one)Pronounपुंलिङ्ग; द्वितीया-एकवचनRole कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- मर्त्येषु
- among mortalsNounपुंलिङ्ग; सप्तमी-बहुवचनRole अधिकरणRoot मर्त्य (प्रातिपदिक)
- प्रशस्तम्
- praised, renownedAdjective (Past Passive Participle)पुंलिङ्ग; द्वितीया-एकवचनRole विशेषण (कर्मणः)Root प्र-शस्त (कृदन्त; √शंस्/शस् ‘to praise’ with प्र-)
- जातोजातः
- born again and again; each time bornAdjective/Adverbial compoundपुंलिङ्ग; प्रथमा-एकवचन (वायोः/सः इत्यस्य विशेषण) अथवा क्रियाविशेषणवत् ‘birth after birth’Role विशेषण (कर्तुः)Root जात (कृदन्त; √जन् ‘to be born’) + जात (पुनरुक्ति-समास/अव्ययीभाववत् प्रयोग)
- जायते
- is born/arisesVerbलट् (present), आत्मनेपद; 3 पुरुष, एकवचनRole क्रियाRoot √जन् ‘to be born, arise’
- वाज्यस्य
- of the prize/strength (victorious power)Noun/Adjectiveपुंलिङ्ग; षष्ठी-एकवचनRole षष्ठी-सम्बन्धRoot वाज्य (प्रातिपदिक; from वाज ‘prize, strength’ → ‘bringing prize/strength’)
Sandhi Notes
- Resolved Vedic sandhi/pada-splitting: (1) यस्त आनट् → यः ते आनट् (स् + त → स्त; visarga restored)
- (2) आनट् छुचिम् → आनट् शुचिम् (छ-लेखनं पदपाठे श-रूपेण; phonetic strengthening before ś)
- (3) शुचिपास्तुभ्यम् → शुचिपाः तुभ्यम् (final -s before t assimilates; restored)
- (4) जातोजातो जायते → जातोजातः जायते (o + j → o j; final -o represents underlying -aḥ in pausa; restored visarga)
The meaning
Outer meaning
Whoever brings the forward offering to you for your lordship, O Vāyu—pure soma for you, pure-drinker—you make that offering praised among mortals; again and again in him is born the plenitude of force.
Inner meaning
The act of offering to Vāyu is the conscious dedication of prāṇa to the Divine. When the seeker presents pure soma—refined delight free from desire-mix—the life-force becomes ‘śucipā’ (drinker of purity), i.e., it assimilates only what is clear and sattvic. Then the offering becomes ‘praśasta’ in mortals: the transformed prāṇa radiates as an exemplar state. ‘Jāto-jāto jāyate vājy asya’ indicates repeated rebirth of vāja (force/plenitude): each cycle of practice renews strength, not fatigue—because the source is ānanda.
Universal truth
When vitality is offered to a higher purpose and nourished by pure joy, strength regenerates continuously; praise is the natural recognition of a life aligned with a deeper sovereignty.
Themes
soma-efficacy, birth-of-vigour, divine-mastery-of-prāṇa
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (traditional)
- Other hymns
- RV 7.90.1 (invitation to drink), RV 7.90.3 (birth of the god for rāyas)
Family tradition
Vasiṣṭha’s soma hymns often stress purity (śuci) and right enjoyment (ānanda) as conditions for enduring power.
Significance
Portrays the yogic law that true strength is reborn from pure delight offered to the higher mastery—an antidote to rajasic burnout.
The deity
- Devata
- Vāyu
- Epithets
- Śucipāḥ, Īśāna (receiver of lordship offering), Niyutvān (contextual)
- Related deities
- Indra, Soma, Agni
Cosmic role
Sustainer and mover through breath; receives soma early; distributes motion and life.
Inner power
Mastery of prāṇa: the capacity to convert raw vitality into luminous, effective force.
In ritual
Where it is used
Soma offering to Vāyu; praise of the sacrificer’s act and its fruits
ई॒शा॒नाय॒ प्रहु॑तिं॒ यस्त॒ आन॒ट् छुचिं॒ सोमं॑ शुचिपा॒स्तुभ्यं॑ वायो । कृ॒णोषि॒ तं मर्त्ये॑षु प्रश॒स्तं जा॒तोजा॑तो जायते वा॒ज्य॑स्य ॥
ई॒शा॒नाय॑ । प्रऽहु॑ति॒म् । यः । ते॒ । आन॑ट् । शुचि॑म् । सोम॑म् । शु॒चि॒ऽपाः॒ । तुभ्य॑म् । वा॒यो॒ इति॑ । कृ॒णोषि॑ । तम् । मर्त्ये॑षु । प्र॒ऽश॒स्तम् । जा॒तः॑ऽजा॑तः । जा॒य॒ते॒ । वा॒ज्य॑स्य ॥
īśānāya | pra-hutim | yaḥ | te | ānaṭ | śucim | somam | śuci-pāḥ | tubhyam | vāyo iti | kṛṇoṣi | tam | martyeṣu | pra-śastam | jātaḥ-jātaḥ | jāyate | vājyasya
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4 pādas of ~12 syllables
Expansive and didactic; carries a law-statement feel within a flowing cadence.
Builds confident steadiness; supports the sense of repeated renewal (‘jāto-jāto’ becomes a rhythmic mantra-knot).
- ईशानाय (īśānāya)
- Literal: for lordship/sovereignty. Symbolic: For the higher mastery of life-force under the soul’s rule
- प्रहुतिम् (prahutim)
- Literal: forward offering. Symbolic: Active, progressive dedication; aspiration placed in front of the being
- शुचिं सोमम् (śuciṃ somam)
- Literal: pure soma. Symbolic: Refined delight/essence without ego-desire admixture
- शुचिपाः (śucipāḥ)
- Literal: pure-drinker. Symbolic: Power that assimilates purity; prāṇa that feeds on clarity and joy
- प्रशस्तम् (praśastam)
- Literal: praised, celebrated. Symbolic: Evidently luminous state; inner attainment recognized by the nature
- जातोजातः (jāto-jātaḥ)
- Literal: born again and again. Symbolic: Repeated renewal in sādhanā; cyclic ascent
- वाज्य (vājy)
- Literal: of vāja (prize/strength). Symbolic: Plenitude of force, victorious energy, effective capacity
Soma sacrifice: praise of the efficacy of offering to Vāyu; supports the invitatory sequence where Vāyu’s drinking generates vigour (vāja) for the sacrificer.
During soma libations to Vāyu; to affirm efficacy of offering
Recitation at the moment of presenting soma; affirmation of blessing (vāja)
As an affirmation in breath-based practice: dedicate prāṇa to the higher; repeat to cultivate renewable strength.
(īśāna) from √ ‘to own, rule’ (lordship). (pra-huti) from pra- + √ ‘to pour/offer’ (PIE *gʷʰeuH- ‘pour’ in broad sacrificial lexicon). (śuci) from √ ‘shine, be pure’. (vājya) from vāja ‘strength, prize, plenitude’—root sense of ‘vigour/force’ supports the psychological reading ‘plenitude of force’.
īśāna (divine mastery) as inner governance, recurrent birth of power (jātaḥ-jātaḥ) as repeated renewals of force, vāja as plenitude/strength
The ‘pra-huti’ is effective when aligned with right order—purity and mastery.
Purity implies truth of motive; the life-force drinks what is true and clear.
Continuous becoming: force is ‘born again and again’—a dynamic creation within the practitioner.
Integral yoga lens: transformation of prāṇa through offering and delight yields stable power.
morning (traditional Vāyu soma)
Breath as vehicle of mastery; soma as nectar of inner joy fueling effective action.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘soma accepted by Vāyu generates vāja’ mythologem: when the aspirant offers pure soma to the pure-drinker, the deity turns the act into a repeatedly reborn strength—vital plenitude manifesting again and again in human life.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The yoke of sacrificial vocabulary (√hu ‘offer/pour’) aligns with IE libation language; vāja as ‘vigour/prize’ parallels IE poetics where ‘prize’ and ‘strength’ overlap as a single heroic-semantic field. Repetition (jātaḥ-jātaḥ) is a common archaic intensification device in IE verse.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi frames a causal reciprocity: correct offering (pra-huti of śuci soma) draws a divine response—Vāyu validates the act among mortals and installs in the sacrificer a renewable birth of strength (vāja), i.e., an enduring inner empowerment.
Offer breath and life-energy to the inner sovereign; cultivate ‘pure enjoyment’ that renews strength.
maṇipūra (force) refined toward viśuddha (purity)
Nadi-śodhana 6 rounds; silently repeat ‘śuciṃ somaṃ… śucipāḥ’ on alternate nostril flow
Sattvic vigor—strong yet transparent
Before work or creative effort: 1) pause, 2) offer the coming action as prahuti, 3) breathe as if Vāyu ‘drinks’ agitation and returns clarity, 4) begin with renewed vāja.
Maintain clear accent on ‘īśānāya’ and ‘vāyo’; give rhythmic emphasis to repetition ‘jāto-jāto jāyate’.
Do not rush the middle: ‘śuciṃ somaṃ śucipāḥ’; keep each śuci distinct.
īśānāya: long ī and ā; retroflex ṣ not present—use dental ś, śucipāḥ: final ḥ lightly aspirated, praśastam: keep śa-sta cluster clear, vājy asya: separate vājy- asya with a slight pause if needed
Clear, bright, confidence-building; avoid breathiness.
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