Rig Veda 8.82.4: Mandala 8, Sukta 82, Mantra 4
Sukta 8.82
- Devata
- Indra
- Rasa
- Vira (heroism) and Adbhuta (wonder)
आ त्वशत्रवा गहि न्युक्थानि च हूयसे । उपमे रोचने दिवः ॥
ā́ tv aśatravā́ gahi ny ùkthā́ni ca hūyase | upamé rocané diváḥ ||
हे दुश्मनों वाले, आ जा। हम तुझे बुला रहे हैं। आसमान के सबसे ऊपर वाली जगह पे बैठ जा। वहाँ रोशनी है, वहाँ चमक है।
Word by Word
- आ
- hither; towards (here)Indeclinableupasarga/nipāta (directional particle)Root आ (upasarga) / ā (nipāta)
- त्वशत्रवा
- O you whose foes are crushed / O foe-subduerAdjective (vocative epithet)masculine, vocative singularRole Sambodhana (address to the deity)Root त्व-शत्रु (prātipadika; tatpuruṣa/bahuvrīhi sense)
- गहि
- come!Verbimperative, 2nd person singular, parasmaipada (Vedic injunctive/impv. form: gahi)Root गम् (धातु)
- न्यु॒क्थानि
- praise-songs; hymns (nyukthas)Nounneuter, accusative pluralRole Karma (object of ‘you are invoked/are called’)Root न्यु॒क्थ (prātipadika)
- च
- andIndeclinableconjunctionRoot च (avyaya)
- हूयसे
- you are invoked / calledVerbpresent, 2nd person singular, ātmanepada, passive/reflexive sense (‘you are invoked’)Root ह्वे / हू (धातु: ‘to call, invoke’)
- उपमे
- in the highest; in the uppermost (place)Adjective (used substantively) / Nounneuter, locative singularRole Adhikaraṇa (location: ‘in/at the highest/uppermost’)Root उपम (prātipadika)
- रोचने
- in the shining realm / luminous spaceNounneuter, locative singularRole Adhikaraṇa (location)Root रोचन (prātipadika)
- दिवः
- of heaven / of the skyNounfeminine, genitive singular (Vedic: divás)Role Ṣaṣṭhī-sambandha (genitive relation)Root दिव् (prātipadika: dyu/div ‘sky, heaven’)
Sandhi Notes
- Sandhi resolution: (1) त्व॑शत्र॒वा = त्व-शत्रु + आ (voc. sg. ending -ā for masc. a-stem epithet). (2) न्यु१॒॑क्थानि॑ is a single pada (no external sandhi), neut. acc. pl. (3) उप॒मे रो॑च॒ने दि॒वः: no external sandhi
- diváḥ is gen. sg. dependent on rocané (‘in the shining realm of heaven’). Accent: ā (particle) unaccented
- tvá- in tváśatravā bears udātta as in the Saṃhitā
- other accents follow the transmitted pada-text
The meaning
Outer meaning
A call to Indra, “the foe-less one,” to come, drawn by the hymns, and to sit in the highest luminous region of heaven.
Inner meaning
The seeker invokes the illumined divine Mind (Indra) that has no true enemy in the soul’s battle, because it stands above the dualities. The “hymns” are the awakened thought-forms and aspirations (ukthāni) that invite Indra to descend and take his seat in the summit-plane of consciousness (the highest rocana of Dyauḥ), from where he can govern the inner sacrifice and release the Light.
Universal truth
When aspiration becomes clear and rhythmic, the higher intelligence naturally descends and establishes itself in the mind’s summit, turning life into a field of luminous governance rather than struggle.
Themes
invocation, heavenly-seat, mantric-call
The seer
- Other hymns
- Rig Veda 8.82.1-8, Rig Veda Book 8 (Kāṇva Indra hymns, broadly related)
Family tradition
Likely Kāṇva/Angirasa stream (Book 8 is predominantly Kāṇva); exact attribution for this sūkta is uncertain in many indices.
Significance
The anonymity highlights a universal yogic act: any seeker can become a ‘rishi’ by aligning aspiration (uktha) with the luminous summit (rocana) so that Indra’s power can take its seat within.
The deity
- Devata
- Indra
- Epithets
- aśatru (foe-less), īśi (lord, disposer—implicit in the sequence of verses), maghavan (bounteous—typical Indra epithet, contextually relevant)
- Related deities
- Agni, Soma, Uṣas, Bṛhaspati
Cosmic role
Breaker of obstructions, establisher of luminous order; leader of the gods in the battle for the Light.
Inner power
Illumined intelligence and decisive will in the mind that conquers the Coverer (Vṛtra) and releases the rays (go).
In ritual
Where it is used
Soma offering sequences to Indra; invitatory/āhvāna tone
आ त्व॑शत्र॒वा ग॑हि॒ न्यु१॒॑क्थानि॑ च हूयसे । उ॒प॒मे रो॑च॒ने दि॒वः ॥
आ । तु । अ॒स॒त्रो॒ इति॑ । आ । ग॒हि॒ । नि । उ॒क्थानि॑ । च॒ । हू॒य॒से॒ । उ॒प॒ऽमे । रो॒च॒ने । दि॒वः ॥
ā | tu | asatro iti | ā | gahi | ni | ukthāni | ca | hūyasce | upa-me | rocane | divaḥ
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4 pādas × ~8 syllables (approximate; Book 8 Indra stanzas frequently align to anuṣṭubh-like cadence)
Compact, imperative-driven rhythm suited to invocation and seating of the deity.
Creates a quick upward lift (ā…gahi) followed by a settling cadence (upame rocane), aiding the sense of ‘descent and establishment’ of Indra in the higher mind.
- aśatrú (अशत्रु)
- Literal: without enemy, unopposed. Symbolic: the divine Mind’s invincibility when established in truth-consciousness
- ukthāni (उक्थानि)
- Literal: hymns, praises. Symbolic: uplifted thought, mantra-formed aspiration calling down higher powers
- rocana (रोचन)
- Literal: luminous realm, shining space. Symbolic: planes of illumination; clarified consciousness
- divaḥ (दिवः)
- Literal: of heaven (Dyauḥ). Symbolic: the higher mind/overmind-like domain of pure light and order
- upame (उपमे)
- Literal: in the highest/uppermost. Symbolic: the summit of the being where illumination can be seated and made stable
Āvāhana/invocation: inviting Indra to the seat (āsana) established by hymns in the luminous 'rocana'—ritualized as the sacred space, psychologized as higher consciousness.
During Soma-yajña moments of calling and seating Indra before offering/drinking motifs that follow in subsequent verses.
Āhvāna (invocation) and āsana/niṣadana (invited seating) of the deity through chant.
Use as a short ‘invocation to higher mind’ before meditation or study: invite the clearest intelligence to take its seat in the mental summit.
a-śatru: privative a- + śatru 'enemy'. rocaná: from √ruc 'shine' → luminous world/plane. √hū 'to call, invoke' is central to Vedic liturgical language.
higher plane of consciousness (divaḥ rocanam), invocation through speech (uktha)
Indra seated in the highest rocana symbolizes intelligence aligned with Ṛta, governing lower movements.
The ‘foe-less’ state implies establishment in truth where falsehood cannot truly oppose.
Ascent to luminous heaven and enthronement of light as ruler of consciousness.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent to higher planes and descent of light-force.
Rocana = inner plane of illumination; ‘highest heaven’ = summit-mind where discernment becomes sovereign.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the 'seating of the god in the luminous heaven': through uktha (inspired speech) Indra is installed in the highest shining realm—psychologically, the mantra raises and establishes the divine power in the upper consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- div- 'sky/heaven' is an IE cornerstone (cf. *dyew-). The shine-root √ruc parallels IE light vocabulary used for divine realms.
- What is the relationship between the Rishi and the Devata here?
- Speech is the bridge: the rishi’s ukthas are not ornament but operative calls that create a place for the god’s presence; the devatā responds by 'coming' and 'settling' into the prepared luminous station.
Invite the highest clarity to descend and ‘sit’ in the mind’s summit; cultivate a witness-like luminous governance.
Ājñā / Sahasrāra (summit illumination; ‘highest rocana’)
Gentle inhalation on “ā…gahi” (inviting descent), soft exhalation on “upame rocane divaḥ” (seating/stabilizing).
Uplifted, lucid, sovereign-minded stillness (illumined mental poise).
Begin with a brief aspiration; chant 3–9 times; then remain quiet, sensing a bright ‘seat’ above the ordinary mind where decisions become simple and true.
Vedic accents not fully specified here; follow standard udātta/anudātta/svarita as in Śākala/Kāṇva recitation where available.
Keep the opening “ā” as a clear long vowel; maintain crisp consonants in “aśatravā”; let “rocane” ring with brightness (open ‘o’).
ā long, not ‘a’, ś in aśatru = palatal ‘sh’, th in ukthāni = aspirated dental ‘t-h’, not English ‘th’, divaḥ: final ḥ is a light visarga, a soft breath release
Bright, inviting, slightly upward-leading; end with a settled, seated tone.
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