Rig Veda 8.37.2: Mandala 8, Sukta 37, Mantra 2
Sukta 8.37
- Devata
- Indra
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Raudra (fury)
सेहान उग्र पृतना अभि द्रुहः शचीपत इन्द्र विश्वाभिरूतिभिः । माध्यंदिनस्य सवनस्य वृत्रहन्ननेद्य पिबा सोमस्य वज्रिवः ॥
sehāná ugra pṛ́tanā abhí drúhaḥ śacī-pate índra víśvābhir ū́tibhiḥ | mādhyáṃdinasya sávanasya vṛtra-hann anédya píbā sómasya vajrivaḥ ||
इंद्र, तू बहुत ताकतवर है। दुश्मन की चालों को रोक। युद्ध में आगे बढ़। तू सब तरह की मदद कर सकता है। दोपहर के वक्त सोम पीना है। वृत्र मारनेवाले, तू बिना दोष के है। तू वज्र पकड़ता है, सोम पी ले।
Word by Word
- सेहानः
- conquering, prevailingAdjective (participial)पुंलिङ्गः, प्रथमा, एकवचनम् (to agree with इन्द्रः)Role Kartā (as qualifier of the subject)Root सह् (dhātu) → सेह (perf./aor. stem) / kṛdanta from √सह
- उग्र
- fierce, mightyAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (agreeing with इन्द्रः)Role Kartā (qualifier)Root उग्र (prātipadika)
- पृतनाः
- battles, hosts (in battle)Nounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (subject of implied verb ‘are/stand’ with अभि)Root पृतना (prātipadika)
- अभि
- against, uponIndeclinableRole (preverb/adverbial: ‘against, towards’)Root अभि (upasarga/avyaya)
- द्रुहः
- the hostile ones, deceiversNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role Karma (object of the hostile motion/attack implied with अभि)Root द्रुह् (prātipadika from √द्रुह् ‘to harm’)
- शचीपते
- O lord of power (Indra)Noun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role Sambodhana (address)Root शचीपति (prātipadika)
- इन्द्र
- O IndraNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role Sambodhana (address)Root इन्द्र (prātipadika)
- विश्वाभिः
- with allAdjectiveस्त्रीलिङ्गः, तृतीया, बहुवचनम् (agreeing with ऊतिभिः)Role Karaṇa (instrumental qualifier)Root विश्व (prātipadika)
- ऊतिभिः
- with helps, with protectionsNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot ऊति (prātipadika)
- माध्यंदिनस्य
- of the middayAdjective (used substantively)नपुंसकलिङ्गः, षष्ठी, एकवचनम् (qualifying सवनस्य)Role Sambandha (genitive relation)Root माध्यंदिन (prātipadika)
- सवनस्य
- of the pressing (Soma-pressing)Nounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (genitive relation)Root सवन (prātipadika)
- वृत्रहन्
- O slayer of VṛtraNoun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role Sambodhana (address)Root वृत्रहन् (prātipadika)
- अननेद्य
- O blameless oneAdjective (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम् (agreeing with Indra)Role Sambodhana (address/qualifier)Root अननेद्य (prātipadika; ‘not to be blamed’)
- पिब
- drink!Verbलोट् (imperative), मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Role (predicate); agent is the addressed IndraRoot पा (dhātu ‘to drink’)
- सोमस्य
- of SomaNounपुंलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (genitive with implied object: ‘of Soma’ = Soma-juice)Root सोम (prātipadika)
- वज्रिवः
- O wielder of the vajraNoun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम् (Vedic voc. in -वः)Role Sambodhana (address)Root वज्रिन् (prātipadika)
Sandhi Notes
- Sandhi resolved as: सेहान उग्र → सेहानः उग्रः (visarga before vowel; pada-text often shows seḥānaḥ)
- पृतना अभि → पृतनाः अभि (ā + a with avagraha in saṃhitā; here shown as long ā and following a)
- द्रुहः शचीपत → द्रुहः शचीपते (vocative -e)
- विश्वाभिरूतिभिः → विश्वाभिः ऊतिभिः (rūpa: -भिर् + ऊ- → -भिरू- in saṃhitā)
- वृत्रहन्ननेद्य → वृत्रहन् अननेद्य (n + a sandhi with doubling in saṃhitā)
- पिबा सोमस्य → पिब सोमस्य (imperative stem; saṃhitā may show lengthening/hiatus handling)
The meaning
Outer meaning
Indra, fierce and pressing forward, is asked to confront treacheries in battles with all his helps; again he is invited to drink Soma at the midday pressing as Vṛtra-slayer, faultless, thunderbolt-bearer.
Inner meaning
The aspirant calls the illumined Mind to advance aggressively (sehāna ugra) against inner treachery (druhaḥ): self-deception, mixed motives, and hostile suggestions that arise during spiritual effort. Indra’s ‘succours’ are the many forms of higher assistance—sudden clarity, protective restraint, courageous impulse. Drinking Soma at midday symbolizes stabilizing illumination by delight so that discernment does not become dry or harsh but remains faultless (anedya) and effective.
Universal truth
Progress requires confronting not only obvious darkness but subtle falsities within. When intelligence is supported by joy, it can expose deception without bitterness and act decisively.
Themes
Anti-druh (overcoming hostile deception), Soma-ritual, Vṛtra-slaying frame
The seer
- Lineage
- Kāṇva (probable)
- Other hymns
- RV 8.37.1, RV 8.37.3, RV 8.37.4, RV 8.37.5
Family tradition
Kāṇvas often frame the yoga as a combat where mantra and Soma empower Indra to win the rays (go) from the cave of concealment.
Significance
Highlights discernment against ‘druhaḥ’—a key psychological realism: obstacles include subtle betrayals inside the mind-vital, not only gross ignorance.
The deity
- Devata
- Indra
- Epithets
- ugra, śacīpati, vṛtrahan, anedya, vajrivaḥ
- Related deities
- Varuṇa (moral law/ṛta—counter to druh), Mitra (harmony), Agni (will), Soma (delight)
Cosmic role
Warrior of light who defeats obstructive powers and secures the free course of divine energies.
Inner power
Courageous illumination that exposes inner deception and restores straightness (ārjava) in the being.
In ritual
Where it is used
Midday Soma pressing; Indra invoked for victory and protection.
से॒हा॒न उ॑ग्र॒ पृत॑ना अ॒भि द्रुह॑: शचीपत॒ इन्द्र॒ विश्वा॑भिरू॒तिभि॑: । माध्यं॑दिनस्य॒ सव॑नस्य वृत्रहन्ननेद्य॒ पिबा॒ सोम॑स्य वज्रिवः ॥
से॒हा॒नः । उ॒ग्र॒ । पृत॑नाः । अ॒भि । द्रुहः॑ । श॒ची॒ऽप॒ते॒ । इन्द्र॑ । विश्वा॑भिः । ऊ॒तिऽभिः॑ । माध्य॑न्दिनस्य । सव॑नस्य । वृ॒त्र॒ऽह॒न् । अ॒ने॒द्य॒ । पिब॑ । सोम॑स्य । व॒ज्रि॒ऽवः॒ ॥
sehānaḥ | ugra | pṛtanāḥ | abhi | druhaḥ | śacī-pate | indra | viśvābhiḥ | ūti-bhiḥ | mādhyandinasya | savanasya | vṛtra-han | anedya | piba | somasya | vajr i-vaḥ
48
4×12 syllables with repeated refrain line; strong caesura supports command-like phrasing.
Driving and martial; the refrain provides a stable rhythmic ‘platform’ after the surge of the first line.
Creates a felt sense of charging forward, then settling into luminous steadiness through the repeated Soma-invitation.
- sehānaḥ
- Literal: pressing forward, rushing on. Symbolic: aspiration that does not retreat; forward drive of consciousness
- ugra
- Literal: fierce, formidable. Symbolic: intensity of tapas; uncompromising truth-force
- pṛtanāḥ
- Literal: battles, combats. Symbolic: daily inner struggles—habit, desire, fear, doubt
- druhaḥ
- Literal: treacheries, injurers. Symbolic: inner falsity: rationalizations, sabotage, hostile impulses
- ūtibhiḥ
- Literal: helps. Symbolic: supports from higher mind—guidance, protection, strength
- mādhyandina-savana
- Literal: midday pressing. Symbolic: peak moment for clear seeing and decisive correction
- soma
- Literal: Soma. Symbolic: Ananda that makes truth-force sustainable
Midday Soma pressing; invocation for protection and victory in conflicts
At mādhyandina-savana, especially when emphasizing protection against hostile forces (seen/ unseen).
Recitation during libation; reinforcing Indra’s protective share and victory aspect.
As a mantra for confronting self-sabotage: chant before difficult conversations, addictions work, or when noticing rationalization and avoidance.
(druh): from √druh ‘to harm, be hostile, deceive’; psychologically the twisting forces that betray the right movement. (ugra): ‘mighty/fierce’ (possibly from √ug ‘be strong’), indicating concentrated intensity needed for inner combat.
overcoming deception (druh) to align with Rita
Druh is anti-ṛta; Indra’s action re-aligns the forces to right movement.
Faultless seeing (anedya) is truth’s purity when not mixed with egoic reaction.
Unveiling by combat: evolution of consciousness through defeating false formations.
Integral-psychological reading (Aurobindo/Kashyap): hostile forces as inner formations; victory as transformation.
Midday
Midday sun = clarity that reveals treachery; storm/lightning = forceful discrimination; Soma = sweetness that prevents harshness in truth.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as the fierce forward-driving power who confronts ‘druh’ in the battles—variant expression of the same obstruction-myth: hostile forces attempt to distort the right movement; Indra’s intensity and help restore victory and right order.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The combat lexicon (pṛtanā, abhi, ugra) and the storm-god’s succour (ūti) continue an IE heroic register. The notion of ‘treachery/deception’ as a cosmic-adversarial force parallels Indo-Iranian moral vocabulary where hostility is both social and metaphysical.
- What is the relationship between the Rishi and the Devata here?
- The rishi calls Indra into the psychic battlefield to oppose the ‘druh’ tendencies (deception, betrayal of the truth-movement). The offering of Soma at the fixed ritual time (midday) is the means by which Indra’s succours become present and operative.
Detect and confront ‘druh’—subtle false movements; invoke Indra to bring one clean decisive insight.
Ājñā (clarity) with supportive Maṇipūra (courage).
Brisk energizing breaths for 1–2 minutes, then settle into slow nasal breathing while chanting the refrain.
Alert, courageous, truth-facing; then stabilized in luminous Ananda.
Name the specific ‘treachery’ (excuse, fear, craving). On each repetition, imagine Indra’s vajra cutting that pattern; end by resting in a felt sweetness at the brow/heart as Soma.
Without marked svaras, maintain a strong lift on sehāna ugra and a firm cadence on pṛtanā abhi druhaḥ; refrain chanted evenly as a stabilizing anchor.
Stress clusters: se-hā-na, u-gra; keep ‘druhaḥ’ clear with final visarga; in refrain, emphasize vṛtrahann and vajrivaḥ.
sehāna: long ā, pṛtanā: vocalic ṛ and long ā, druhaḥ: ‘druh’ not ‘drooh’; visarga lightly, śacīpate: ś + long ī, pibā: long ā
Martial and bright in first line; more resonant and steady in refrain.
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