Rig Veda 8.65.7: Mandala 8, Sukta 65, Mantra 7
Sukta 8.65
- Devata
- Indra
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यच्चिद्धि शश्वतामसीन्द्र साधारणस्त्वम् । तं त्वा वयं हवामहे ॥
yác cíd dhí śáśvatām ásīndra sā́dhāraṇas tvám | táṃ tvā vayáṃ havāmahe ||
इंद्र, तू सबसे बड़ा है, पर सबके लिए है। कोई भी तुम्हे बुला सके। इसलिए हम तुम्हे पुकारते हैं। आओ और हमारे साथ खड़े हो।
Word by Word
- यत्
- that which / whateverPronoun (relative)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole सम्बन्ध/विशेषण (यद्-सम्बन्धः; ‘यत् … असि’ इत्यत्र विषय-निर्देशः)Root यद् (सर्वनाम-प्रातिपदिक) प्रत्यय-रूपम्
- चित्
- even / indeedIndeclinableअव्ययRole निपात (बलार्थ/अपि-अर्थः)Root चित् (निपात)
- हि
- for / indeedIndeclinableअव्ययRole निपात (हेतौ/निश्चयार्थे)Root हि (निपात)
- शश्वताम्
- of the everlasting / of the perpetualAdjective (used substantively)पुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (षष्ठी): ‘शश्वताम्’ = of the ever-lasting/ever-present (ones/things)Root शश्वत् (विशेषण-प्रातिपदिक) ‘सदा, नित्य’
- असि
- you areVerbलट् (वर्तमान), परस्मैपद, मध्यमपुरुष, एकवचनRole क्रिया (सम्बन्ध-क्रिया): ‘(त्वम्) असि’ = you areRoot अस् (धातु) ‘to be’
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (आह्वान)Root इन्द्र (प्रातिपदिक)
- साधारणः
- common to all / sharedAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण/प्रेडिकेट-नॉमिनेटिव (त्वम् … साधारणः)Root साधारण (विशेषण-प्रातिपदिक) < साधु + अरण/अरण (व्युत्पत्तिः: ‘common, shared’)
- त्वम्
- youPronounमध्यमपुरुष-सर्वनाम, प्रथमा, एकवचनRole कर्तृ (असि-क्रियायाः कर्ता)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- तम्
- that (one) / himPronoun (demonstrative)पुंलिङ्ग, द्वितीया, एकवचनRole कर्म (हवामहे-क्रियायाः)Root तद् (सर्वनाम-प्रातिपदिक)
- त्वा
- youPronounमध्यमपुरुष-सर्वनाम, द्वितीया, एकवचन (वैकल्पिकं: एनक्लिटिक रूप)Role कर्म (हवामहे-क्रियायाः)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- वयम्
- wePronounउत्तमपुरुष-सर्वनाम, प्रथमा, बहुवचनRole कर्तृ (हवामहे-क्रियायाः)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- हवामहे
- we invoke / we call uponVerbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष, बहुवचनRole क्रिया (आह्वान/याचनार्थक)Root ह्वे (धातु) ‘to call, invoke’
Sandhi Notes
- पदच्छेदः: यत् + चित् + हि + शश्वताम् + असि + इन्द्र + साधारणः + त्वम् । तम् + त्वा + वयम् + हवामहे । सन्धिः: (1) यत् + चित् → यच्चित् (त् + च् = च्च्)
- (2) चित् + हि → चिद्धि (त् + ह् = द्ध्; निग्रह/घोषीकरण)
- (3) शश्वताम् + असि → शश्वतामसी (म् + अ = म्-अवग्रह-लोपः; संहितायां ‘मसी’)
- (4) असि + इन्द्र → असीन्द्र (इ-आदौ स्वर-सन्धिः; संहितारूपम्)
- (5) तम् + त्वा → तं त्वा (म् + त् परे अनुस्वारः)
The meaning
Outer meaning
Indra is said to be ‘common/accessible’ even among the eternal ones; therefore the singers invoke him.
Inner meaning
Among the enduring powers of the being (śaśvatām—stable gods/forces), Indra is ‘sādhāraṇa’—the universally shareable light: the illumined intelligence that can enter every part of the nature and be approached by all seekers. The mantra emphasizes Indra’s nearness: illumination is not remote; it is the common divine capacity available for integration of life, mind, and will.
Universal truth
The highest help often comes as a power that is universally accessible: true illumination is not an elite possession but a shared principle that can be invited into any sincere life.
Themes
accessibility of Indra, invocation, support and universality
The seer
- Other hymns
- Rig Veda 8.65.1-10
Significance
The verse presents a key yogic insight: the divine Mind is ‘sādhāraṇa’—meant to be shared and embodied, not merely worshipped from afar.
The deity
- Devata
- Indra
- Epithets
- Sādhāraṇa (the accessible/shared one), Vṛtrahan, Maghavan
- Related deities
- Soma, Agni, Maruts, Bṛhaspati
Cosmic role
Mediator of divine illumination into the human field; makes the eternal powers practically available in embodied life.
Inner power
A unifying clarity that can be distributed through all layers—thought, emotion, action—making the spiritual life workable.
In ritual
Where it is used
Indra-Soma praise/invocation within Soma offerings
यच्चि॒द्धि शश्व॑ता॒मसीन्द्र॒ साधा॑रण॒स्त्वम् । तं त्वा॑ व॒यं ह॑वामहे ॥
यत् । चि॒त् । हि । शश्व॑ताम् । असि॑ । इन्द्र॑ । साधा॑रणः । त्वम् । तम् । त्वा॒ । व॒यम् । ह॒वा॒म॒हे॒ ॥
yat | cit | hi | śaśvatām | asi | indra | sādhāraṇaḥ | tvam | tam | tvā | vayam | havāmahe
32
4 × ~8 syllables
Declarative and intimate; a teaching-like cadence followed by a direct call.
Builds trust and closeness with the invoked power; reduces inner distance and self-doubt.
- śaśvatām
- Literal: of the everlasting/eternal. Symbolic: stable, enduring divine principles within existence
- sādhāraṇaḥ
- Literal: common, shared, accessible. Symbolic: universally communicable light; integrative intelligence available to all parts of the being
- Indra
- Literal: Vedic deity Indra. Symbolic: illumined mind-force that breaks coverings and distributes rays of knowledge
- havāmahe
- Literal: we invoke. Symbolic: aspirational call that opens the inner doors
General invocation; emphasizes Indra’s availability to many sacrificers—typical of communal Soma praise.
Before/around offering to Indra to affirm his readiness to come.
Stotra/śastra-style invocation; welcoming Indra’s participation.
Use as an affirmation before study, decision-making, or meditation: ‘illumination is accessible now’—then invoke clarity.
śaśvat ‘everlasting’ from a reduplicated/intensive formation indicating continuity; used for enduring cosmic orders. sādhāraṇa ‘common’ = sa- ‘together’ + ādhāraṇa ‘support/basis’ (ā-√dhṛ ‘to hold’): literally ‘having a shared support’ → ‘belonging to all’. This supports the inner reading: Indra as universally supportive force in the human struggle toward light.
universality of divine power (sādhāraṇa), enduring cosmic orders (śaśvat), support (ādhāra/√dhṛ)
Indra as practical executor of ṛta in the human mind—making truth-order actionable.
Truth is not abstract; it becomes ‘common’ as lived clarity.
Bridging eternal and temporal through a mediating power.
Integral-Vedic psychology (Aurobindo/Kashyap orientation): gods as powers of consciousness.
‘Everlasting’ = enduring planes of consciousness; ‘common’ = pervasion into ordinary mind-life.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as the ‘shared’ helper of many: a social-religious mythologem where Indra is not restricted to one clan but is invoked as universally supportive. Innerly, it expresses that the force of victory is accessible wherever aspiration and offering are present.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhṛ ‘hold/support’ within sādhāraṇa relates to PIE *dher- ‘hold, support’ (Greek thronos possibly different; but *dher- widely attested: English ‘firm’ is different root; still the ‘support/hold’ family is Indo-European). The copula asi reflects PIE *h₁es- ‘to be’ (Latin est, English is).
- What is the relationship between the Rishi and the Devata here?
- The rishi justifies invocation by Indra’s nature: because he is sādhāraṇa (shared/supportive), the poet claims legitimate access. This is a theology of approach: divine power is not distant but available to the human vessel that calls.
Contemplate Indra as the ‘shared light’ present behind all sincere effort; invite it into every part of the nature.
Ajna (clarity) with diffusion into Vishuddha (true expression)
Gentle nāḍī-śodhana for 5 minutes; on each exhale repeat havāmahe mentally.
Confident receptivity; friendly nearness to illumination.
When you feel unworthy or distant, repeat the key insight ‘sādhāraṇaḥ tvam’—then ask for a practical next step of clarity in thought or action.
Svara not supplied; keep a teaching tone on yac cid dhi… and a clear invocatory lift on taṃ tvā…
Mark Indra with a slight emphasis; articulate sādhāraṇaḥ carefully (long ā).
yac cid dhi: keep sandhi clean; 'cid' crisp, śaśvatām: both ś sounds palatal; 'vatām' long ā, sādhāraṇaḥ: long ā; retroflex ṇ; final ḥ soft, taṃ tvā: nasalize taṃ; tvā long ā
Warm, intimate, confident.
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