Rig Veda 8.3.9: Mandala 8, Sukta 3, Mantra 9
Sukta 8.3
- Devata
- Indra
- Rasa
- Shanta (peace) and Vira (heroism)
तत्त्वा यामि सुवीर्यं तद्ब्रह्म पूर्वचित्तये । येना यतिभ्यो भृगवे धने हिते येन प्रस्कण्वमाविथ ॥
tát tvā yā́mi su-vī́ryaṃ tád bráhma pūrvá-cittaye | yéna yátibhyo bhṛ́gave dháne hité yéna práskaṇvam ā́vitha ||
मैं तुम्हारी ताकत माँगता हूँ। यह वो बात है जो पुराने दिमाग को जगाती है। इसी से तुमने भृगु लोगों की मदद की जब उनको धन मिल रहा था। इसी से तुमने प्रस्कन्व को बचाया था।
Word by Word
- तत्
- thatPronounनपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- त्वा
- you (as object)Pronounद्वितीया, एकवचनRole KarmaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- यामि
- I go/approachVerbलट् (वर्तमान), प्रथमपुरुषः? (न), उत्तमपुरुष, एकवचनRole (क्रिया)Root या (धातु) ‘to go, to approach’
- सु-वीर्यम्
- good heroism/valourNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot वीर्य (प्रातिपदिक) < वीर ‘hero’
- तत्
- thatPronounनपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- ब्रह्म
- sacred formulation/prayerNounनपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन (वैदिक रूप: ब्रह्म = ब्रह्मन्)Role KarmaRoot ब्रह्मन् (प्रातिपदिक)
- पूर्व-चित्तये
- for the earlier/foremost intention (insight)Noun (compound)स्त्रीलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot चित्ति (प्रातिपदिक) ‘thought, intention’ + पूर्व (उपसर्ग/विशेषण)
- येन
- by whichPronounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot यद् (सर्वनाम-प्रातिपदिक)
- यतिभ्यः
- to/for the asceticsNounपुंलिङ्ग, चतुर्थी/पञ्चमी, बहुवचनRole SampradānaRoot यति (प्रातिपदिक)
- भृगवे
- to BhṛguProper nounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot भृगु (प्रातिपदिक)
- धने
- in wealth/at the prizeNounनपुंसकलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot धन (प्रातिपदिक)
- हिते
- when set/appointed; in the beneficial (place)Adjective (used substantively)नपुंसकलिङ्ग, सप्तमी, एकवचन (धने … हिते: locative phrase)Role AdhikaraṇaRoot हित (कृदन्त-प्रातिपदिक) < धा ‘to place’ (नि-धि/हि-धि भाव) ‘placed, set; beneficial’
- येन
- by whichPronounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot यद् (सर्वनाम-प्रातिपदिक)
- प्रस्कण्वम्
- PraskaṇvaProper nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot प्रस्कण्व (प्रातिपदिक; ऋषि-नाम)
- आविथ
- you have helped/protectedVerbलिट् (परोक्श/परफेक्ट, वैदिक), मध्यमपुरुष, एकवचनRole (क्रिया)Root अव् (धातु) ‘to help, protect’ + आ- (उपसर्ग)
Sandhi Notes
- संहिता-पाठ: तत्त्वा॑ = तत् + त्वा (व्यञ्जन-सन्धि: त् + त् → त्त्)
- सु॒वीर्यं॒ = सु + वीर्यम् (उपसर्ग/पूर्वपद-समास)
- तद्ब्रह्म॑ = तत् + ब्रह्म (व्यञ्जन-सन्धि: द् + ब् → द्ब्)
- पू॒र्वचि॑त्तये = पूर्व + चित्तये (समास/सन्धि)
- येना॒ = येन (स्वर-प्रयोग/प्लुति-नहीं; वैदिक उदात्त-चिह्न)
- प्रस्क॑ण्व॒मावि॑थ = प्रस्कण्वम् + आविथ (म् + आ → माव्; स्वर-संहिता)
The meaning
Outer meaning
I seek that heroic power of yours; that is the sacred Word for awakening the ancient consciousness—by which you aided the striving ones, Bhṛgu, when the treasure was set, and by which you protected Praskaṇva.
Inner meaning
The seeker turns to Indra not merely for outer victory but for suvīrya—soul-heroism, the capacity to act from the higher light. The ‘brahman’ here is the mantric truth-word that awakens pūrvacitti, the ancient consciousness in us (the remembered supramental/intuitive ground). Indra’s power once helped the Bhṛgus (a lineage symbolizing the fire-principle, ardor and discovery) to secure the inner treasure (dhana)—the hidden light/Ananda—and protected Praskaṇva (a figure of the struggling human seeker) against forces of obscuration.
Universal truth
The decisive aid comes through the right Word—truthful vibration that reawakens a deeper, older knowledge within; the same power that helped the ancient strivers can protect and guide the modern seeker.
Themes
Aspiration, Mantra as awakening, Aid to strivers, Seer lineage remembrance
The seer
- Rishi
- Kāṇva lineage (probable; specific seer uncertain)
- Lineage
- Kāṇva (probable)
- Other hymns
- RV 1.31 (Agni and Bhṛgus), RV 1.51 (Indra aiding seers), RV 8.3 (context: Indra’s might and aid)
Family tradition
Book 8 often recalls ancestral exemplars (Bhṛgu, etc.) to assert continuity of inner attainment.
Significance
The rishi points to the ‘brahman’ as a psychological instrument: not mere praise, but a force that reopens pūrvacitti—memory of the deeper truth-consciousness.
The deity
- Devata
- Indra
- Epithets
- suvīrya-dātā (giver of soul-heroism; implied), gopā (protector; implied by āvitha), vṛtra-han (slayer of obstruction; background)
- Related deities
- Agni (Bhṛgu/fire connection), Sarasvatī (speech/truth-word, thematic), Soma (often the treasure/joy released)
Cosmic role
Champion of the seers; guardian and increaser of the truth-word; releaser of hidden treasures (light/waters).
Inner power
Protective illumination that both inspires the right mantra and defends the sadhaka in transitional states.
In ritual
Where it is used
Indra praise within Soma/Indra rites; also suitable as a brāhmaṇācchaṃsin-style affirmation of Indra’s protective aid (general).
तत्त्वा॑ यामि सु॒वीर्यं॒ तद्ब्रह्म॑ पू॒र्वचि॑त्तये । येना॒ यति॑भ्यो॒ भृग॑वे॒ धने॑ हि॒ते येन॒ प्रस्क॑ण्व॒मावि॑थ ॥
तत् । त्व॒ । या॒मि॒ । सु॒ऽवीर्य॑म् । तत् । ब्रह्म॑ । पू॒र्वऽचि॑त्तये । येन॑ । यति॑ऽभ्यः॑ । भृग॑वे । धने॑ । हि॒ते । येन॑ । प्रस्क॑ण्वम् । आवि॑थ ॥
tat | tva | yāmi | su-vīryam | tat | brahma | pūrva-cittaye | yena | yati-bhyaḥ | bhṛgave | dhane | hite | yena | praskaṇvam | āvitha
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4 × ~11
Questing and declarative; strong mid-verse pivot at ‘tad brahma’.
Creates an inward ‘seeking’ movement; supports mantra as a tool for recollection and awakening.
- suvīryam
- Literal: good heroism/heroic power. Symbolic: soul-force and courageous clarity to live by the higher light
- brahma
- Literal: sacred word/prayer. Symbolic: mantric truth-word that carries effective consciousness-force
- pūrvacittaye
- Literal: for ancient consciousness/earlier awareness. Symbolic: awakening of the primordial intuitive memory in the depths
- yatibhyaḥ
- Literal: to the striving ones/ascetics. Symbolic: disciplined inner strivers directing energy upward
- bhṛgave
- Literal: to Bhṛgu. Symbolic: fire-lineage; power of ardent discovery and luminous discernment
- dhane hite
- Literal: when treasure was placed/set. Symbolic: when the inner riches (light, joy, truth) are deposited in the secret being
- praskaṇvam
- Literal: Praskaṇva (proper name). Symbolic: the vulnerable seeker-personality needing protection during ascent
Recitation recalling precedent deeds (itihāsa-like exempla) to invoke present aid; suitable in Soma praise as ‘remembrance’ (pūrva-citti) catalyst.
When invoking Indra’s help for attainment and protection—especially in sequences recalling ancestral victories.
Recitation as praise and request for empowerment (suvīrya) and safeguarding.
Use when beginning a new discipline or facing inner resistance; treat as a ‘mantra for protection + right word’.
brahman here is effective word-power (not later abstract theology): the mantra that awakens pūrva-citti (‘ancient consciousness’), i.e., a remembered supra-mental knowing. su-vīrya (vīrya from vīra ‘hero’) is inner heroism: capacity to conquer ignorance. yati (√yat) indicates disciplined striving; Bhṛgu lineage often associated with fire/ardor (semantic resonance with bhrāj/bhṛg ‘shine/burn’ in wider Vedic associations).
Brahman (mantric potency), Pūrva-citti (ancient consciousness/memory of truth), Vīrya (inner heroism), Exemplar-memory as spiritual technology
The ‘ancient consciousness’ implies the Ṛta-known order rediscovered within.
brahman as effective truth-speech that awakens rather than merely describes.
Reawakening of primordial knowledge (pūrvacitti) as a re-creation of the inner world.
Mantra-śakti orientation; proto-yogic psychology of speech and memory of truth.
Treasure = hidden light/Ananda in the subconscient-cave; protection = guarding the ascent from dispersive forces.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘remembrance of ancient aid’: Indra’s past rescues (Bhṛgu, Praskaṇva) are invoked as living powers through brahman that awakens pūrva-citti. Innerly, memory is not nostalgia but reactivation of a primordial truth-state enabling present victory (su-vīrya).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā ‘go’ reflects PIE *h₁ey- ‘to go’ (broadly; compare motion roots across IE). vīra ‘hero’ is connected to PIE *wiHro- ‘man’ (cf. Latin vir). The verse uses motion (yāmi) + heroism (vīrya) as a standard IE poetic coupling: journey/quest toward strength.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks Indra’s su-vīrya through brahman, explicitly linking invocation to awakened consciousness (pūrva-citti). The deity is approached as historically faithful protector of strivers; that precedent becomes the ground of trust and present entitlement to aid.
Invoke the ‘right Word’ that awakens deeper memory; contemplate a felt sense of ‘ancient consciousness’ behind the mind.
viśuddha (mantra/vāc) linked to ājñā (illumined guidance).
Slow exhale chanting; brief pause after ‘tad brahma’ to feel the mantra’s force enter silence.
Recollective stillness with a steady heroic intention.
Before chanting, recall one moment of inner truth you have known; chant to ‘reopen’ it, then sit quietly to let pūrvacitti rise.
Svara not supplied; keep a contemplative but firm recitation; emphasize ‘tad brahma’ as the semantic center.
Pause lightly: tat tvā yāmi suvīryam | tad brahma pūrvacittaye ||; keep ‘yenā…’ clauses flowing as a single remembrance.
brahma: short a at end (not ‘brahmā’), pūrvacittaye: long ū; double t; ‘citti’ with palatal c, bhṛgave: vocalic ṛ; aspirate bh clearly, āvitha: long ā; dental th (not retroflex)
Steady, inward, reverent; let the last pāda land softly.
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