Rig Veda 8.32.6: Mandala 8, Sukta 32, Mantra 6
Sukta 8.32
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Gāyatrī or Anuṣṭubh-like short meter
- Rasa
- Shanta (peace) and Adbhuta (wonder)
यदि मे रारणः सुत उक्थे वा दधसे चनः । आरादुप स्वधा गहि ॥
yádi me rāŕaṇaḥ sutá ukthe vā dádhase cánaḥ | ārā́d úpa svadhā́ gáhi ||
अगर मेरा सोम रस तुम्हे पसंद आए, और तुम मेरी पूजा में शामिल हो जाओ, तो खुद आओ। अपनी मर्ज़ी से पास आओ और हमारे पास आ जाओ।
Word by Word
- यदि
- ifIndeclinableconditional particle ‘if’Root यदि (avyaya)
- मे
- of me / to mePronoungenitive singular (enclitic)Role Sampradāna (possessor/beneficiary) / sambandhaRoot अहम् (asmad)
- रा॒रणः
- delight / gladdening (thing)Nounmasculine nominative singularRole Kartā (subject) (of implied ‘is/has been’)Root रा॒रण (prātipadika; Vedic)
- सु॒तः
- pressed (Soma)Participle (verbal adjective)masculine nominative singular (PPP), agreeing with रारणःRole Kartā (as qualifier of the subject) / viśeṣaṇaRoot √सु (sū) ‘to press (Soma)’ → सुत (PPP)
- उ॒क्थे
- in the hymn / in the recitationNounneuter locative singularRole Adhikaraṇa (locus: ‘in/at the hymn’)Root उक्थ (prātipadika)
- वा
- orIndeclinabledisjunctive particleRoot वा (avyaya)
- दधसे
- you place / you bestowVerbpresent indicative, 2nd person singular, ĀtmanepadaRole Kriyā (verbal action); implied Kartā = ‘you’ (Indra)Root √धा (dhā) ‘to place, set’
- चनः
- indeed for us / to usIndeclinable + Pronoun (enclitic)चन = emphatic ‘indeed/at all’; नः = genitive plural enclitic (‘of us’), often also used for dative sense in Vedic contextRole Sampradāna (beneficiary) / sambandhaRoot चन (Vedic particle) + नः (asmad)
- आ॒रात्
- from nearby / nearIndeclinableadverb ‘from near, nearby’Root आ॒रात् (avyaya)
- उप
- towards / nearIndeclinable (preverb/adverb)preverb with गहि; also adverb ‘towards, near’Root उप (avyaya)
- स्व॒धा
- with svadhā (own power/ritual potency)Nounfeminine instrumental singular (Vedic usage; ‘by/with svadhā’)Role Karaṇa (means/attendant power) / mannerRoot स्वधा (prātipadika; ritual term)
- गहि
- comeVerbimperative, 2nd person singular, Parasmaipada (Vedic injunctive/imperative form)Role Kriyā; implied Kartā = ‘you’ (Indra)Root √गम् (gam) ‘to go, come’
Sandhi Notes
- Sandhi resolution: (1) चन॑: is analyzed as चन + नः (Vedic emphatic particle + enclitic pronoun). (2) आ॒रादुप॑ is resolved as आ॒रात् + उप (final -t before vowel u-; pada text often shows assimilation/graphic joining). Other words are already in padapāṭha-like separated form. Accent marks are retained as in the given saṃhitā text
- detailed udātta/anudātta assignment per padapāṭha is not expanded here
The meaning
Outer meaning
The singer tells Indra: if the pressed Soma delights you, and if you take your seat in the hymn, then come near by your own nature (svadhā) and enter into us closely.
Inner meaning
The seeker invites the illumined Mind (Indra) to “sit” in the inspired word (uktha) and in the offered delight (Soma). When the inner offering truly pleases, the divine Power draws near of its own law (svadhā)—spontaneously, not by coercion—and enters the being, making the consciousness intimate to the Presence.
Universal truth
When aspiration (hymn) and consecrated joy (Soma) become sincere and luminous, higher consciousness approaches naturally and inwardly, transforming from within rather than by outer compulsion.
Themes
Invocation, Soma-offering, Mantric speech-power, Divine approach
The seer
- Other hymns
- Rig Veda 8.32.1-20 (contextual sequence within the same sūkta), Rig Veda 8.2 (Indra-Soma praise in Kāṇva tone)
Family tradition
Likely Kāṇva/Angirasa-associated hymn-style: vigorous Indra-invocation with Soma and uktha emphasis.
Significance
The seer-voice here embodies the yogic principle that the Divine comes ‘by svadhā’—through an inner consent and right offering—highlighting surrender and receptivity rather than mere external rite.
The deity
- Devata
- Indra
- Epithets
- Somapāḥ (Soma-drinker), Girvaṇaḥ (delighted in/accepting inspired words), Maghavan (bountiful), Vṛtrahan (implicit: slayer of the coverer)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Breaker of obstruction, bringer of light and wide power; he opens the hidden riches and establishes the luminous order in the human field.
Inner power
Illuminated Mind-force that enters the mental-vital being, strengthens aspiration, and shatters resistance so that truth-joy can flow.
In ritual
Where it is used
Soma offering and Indra-invocation in Soma-yajña contexts (general)
यदि॑ मे रा॒रण॑: सु॒त उ॒क्थे वा॒ दध॑से॒ चन॑: । आ॒रादुप॑ स्व॒धा ग॑हि ॥
यदि॑ । मे॒ । र॒रणः॑ । सु॒ते । उ॒क्थे । वा॒ । दध॑से । चनः॑ । आ॒रात् । उप॑ । स्व॒धा । आ । ग॒हि॒ ॥
yadi | me | raraṇaḥ | sute | ukthe | vā | dadhase | canaḥ | ārāt | upa | svadhā | ā | gahi
Likely Triṣṭubh (common in Indra hymns of Book 8)
44
4 pādas × ~11 syllables (approx.)
Forward-driving, invocatory cadence with a decisive closing imperative.
Creates a sense of approach and inward descent—‘come near’—supporting a meditative invitation rather than ecstatic outburst.
- suta
- Literal: pressed (Soma). Symbolic: distilled delight/essence of experience offered upward as purified joy
- uktha
- Literal: hymn, recitation. Symbolic: inspired speech/aspiration that forms a seat for the divine Mind
- dadhase
- Literal: you place, you set (yourself). Symbolic: the divine establishes itself in the thought and word
- ārāt upa
- Literal: from near, come close. Symbolic: nearness of higher consciousness; intimate descent into the heart-mind
- svadhā
- Literal: one’s own power/law, self-impulsion. Symbolic: spontaneous right action of the divine according to its inherent truth-nature
- ā gahi
- Literal: come here. Symbolic: invocation for the descent/entry of Indra-force into the adhāra (supporting being)
Soma liturgy (general): invitation (āhvāna) for Indra to approach the offering and the uktha; fits the soma-pressing sequence where the god is called to the seat (sadana) through word and soma.
During Soma pressing/offerings and stotra/śastra sequences invoking Indra’s presence
Offering pressed Soma; recitation to invite Indra to ‘sit’ in the hymn and accept the oblation
Use as an inward invocation before meditation: offer breath and joy upward, inviting the higher Mind to enter and establish itself in thought and speech.
rāŕaṇa- from √raṇ/√ram ‘to delight, rejoice’ (cf. √ram ‘enjoy’); sutá- ‘pressed’ from √su ‘press out’ (soma extraction → symbolic ‘expressed essence’). uktá/ukthá from √vac ‘speak’ with RV technical sense ‘hymn/recitation’. svadhā́: sva- ‘own’ + -dhā (from √dhā ‘to place, establish’) → ‘self-established power/inner law’.
svadhā as self-law of the divine, mantra as formative speech (vāc), descent/approach of higher consciousness
Indra’s coming ‘by svadhā’ implies alignment with ṛta rather than forceful demand.
Truth enters when the word (uktha) becomes a true seat for it.
Descent of higher consciousness into human nature as a microcosmic ‘creation’ of a new order.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent-offering and descent-grace as a single movement.
Soma = inner ananda distilled from experience; Indra’s nearness = the higher luminous mind approaching the heart-thought.
- What is the primary Vedic 'mythologem' present in this verse?
- The epiphany-invitation: the god is asked to ‘come near’ and take his place in soma and speech. Mythically, it is the descent/arrival of Indra’s force into the ritual field; psychologically, the settling of the higher power into the prepared consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- gahi < √gam ‘go/come’ (PIE *gʷem- ‘to come/go’, cf. Latin venio via different root; English come is cognate with *gʷem in Germanic through sound changes debated, but Sanskrit √gam securely PIE). svadhā shows an inherited reflexive ‘own’ (sva-, PIE *s(w)e) + √dhā ‘set, place’ (PIE *dʰeh₁-).
- What is the relationship between the Rishi and the Devata here?
- Reciprocity is explicit: the seer offers soma and uktha; if these truly ‘delight’ the god, the god responds by a self-moved coming (svadhā), indicating a freely given grace rather than mechanical ritual compulsion.
Invite the higher luminous Mind to take its seat in thought and speech; cultivate receptivity to ‘svadhā’ (spontaneous divine movement).
Ājñā (for illumination in mind) and Anāhata (for inward nearness and consent)
Gentle nāḍī-śodhana or slow equal breathing; on exhale ‘offer’ (Soma), on inhale ‘receive’ (Indra’s approach).
Receptive, inwardly silent but aspiring (open attention).
Before japa/meditation, recall a purified joy or gratitude as Soma; then recite once slowly, pausing after ‘svadhā’ to feel the self-acting descent.
Use standard Vedic three-tone approach; preserve udātta on accented syllables as marked in saṃhitā; svarita where indicated by sandhi accents.
Lean on the udātta of key calls (yádi, sūtá, ukthé, svadhā́, ā́ gahi); keep intervening syllables lighter (anudātta).
Maintain retroflex ṇ in rāraṇaḥ clearly, Keep ‘svadhā’ as sva-dhā (not *sva-dha*), Articulate ‘ārād upa’ with clear long ā, Do not over-aspirate ‘gahi’ (soft g)
Invocatory but inward; steady tone with a soft intensification on ‘svadhā’.
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