Rig Veda 8.90.3: Mandala 8, Sukta 90, Mantra 3
Sukta 8.90
- Devata
- Indra
- Rasa
- Adbhuta (wonder) and Shanta (peace)
ब्रह्मा त इन्द्र गिर्वणः क्रियन्ते अनतिद्भुता । इमा जुषस्व हर्यश्व योजनेन्द्र या ते अमन्महि ॥
bráhmā te indra gírvāṇaḥ kriyánte ánatidbhutā | imā́ juṣasva haryáśva yójanendra yā́ te ámanmahi ||
इंद्र, यह मंत्र तुम्हारे लिए बनाए गए हैं। यह बहुत खास हैं, इनकी कीमत नहीं बता सकते। हरे घोड़े वाले इंद्र, इन्हे अपना लो। हमने यह शक्ति तुम्हारे लिए सोच के रखी है।
Word by Word
- ब्रह्मा
- sacred hymn / prayer (brahman)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (स्तुत्यर्थे—‘स्तुतिः/ब्रह्म’ इति कर्तृवत्) अथवा कर्म (क्रियन्ते इत्यस्य विषयः)Root ब्रह्मन् (प्रातिपदिक) / ब्रह्मा (नाम)
- ते
- of you / yourPronounषष्ठी, एकवचनम् (एन्क्लिटिक ‘ते’ = तव)Role सम्बन्ध (षष्ठी—‘तव’)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot इन्द्र (प्रातिपदिक)
- गिर्वणः
- O praise-loving one (acceptor of songs)Noun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम् (गिर्वणस् = ‘स्तोत्रप्रियः/गिरां वणः’)Role सम्बोधनRoot गिर् + वण (प्रातिपदिक: गिर्वणस्)
- क्रियन्ते
- are made / are performedVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमपुरुषः, बहुवचनम्Role क्रिया (वाक्य-क्रियापद)Root कृ (धातु)
- अनतिद्भुता
- not surpassable in wonder / unsurpassed, marvelousAdjectiveनपुंसकलिङ्गे प्रथमा/द्वितीया, बहुवचनम् (क्रियन्ते इत्यस्य कर्तृ/विषय-समन्वयः: ‘(ब्रह्माणि) अनतिद्भुतानि’)Role विशेषण (ब्रह्मा इत्यस्य)Root अनति-द्भुत (प्रातिपदिक; ‘अनतिद्भुत’)
- इमा
- thesePronoun (demonstrative)नपुंसकलिङ्गे प्रथमा/द्वितीया, बहुवचनम्Role कर्म (जुषस्व इत्यस्य)Root इदम् (सर्वनाम-प्रातिपदिक)
- जुषस्व
- enjoy / accept graciouslyVerbलोट् (आज्ञार्थ), आत्मनेपदम्, मध्यमपुरुषः, एकवचनम्Role क्रिया (आह्वान/आज्ञा)Root जुष् (धातु)
- हर्यश्व
- O one with tawny horsesNoun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot हरि-अश्व (प्रातिपदिक: हर्यश्व)
- योजनेन्द्र
- O Indra of the yoking / harnessing (lord of the team)Noun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot योजन-इन्द्र (प्रातिपदिक; समास)
- या
- which / whatever (things)Pronoun (relative)नपुंसकलिङ्गे प्रथमा/द्वितीया, बहुवचनम्Role कर्म (अमन्महि इत्यस्य; यानि = ‘which (hymns)’)Root यद् (सर्वनाम-प्रातिपदिक)
- ते
- to youPronounचतुर्थी, एकवचनम् (एन्क्लिटिक ‘ते’ = तुभ्यम्)Role सम्प्रदान (दत्त्यर्थे—‘तुभ्यम्’)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- अमन्महि
- we have thought / devised (for you)Verbलुङ् (अorist/इङ्-आगमयुक्तः), परस्मैपदम्, उत्तमपुरुषः, बहुवचनम्Role क्रिया (वाक्य-क्रियापद)Root मन् (धातु)
Sandhi Notes
- पदच्छेदः: ब्रह्मा | ते | इन्द्र | गिर्वणः | क्रियन्ते | अनतिद्भुता || इमा | जुषस्व | हर्यश्व | योजनेन्द्र | या | ते | अमन्महि || 1) ‘योजनेन्द्र’ = ‘योजन + इन्द्र’ (समास/सन्धि: अ + इ → ए). 2) ‘गिर्वणः’ सम्बोधन-रूपं ‘गिर्वणस्’ (RV-प्रयोगः). 3) ‘ते’ द्विविधम्: प्रथमपादे षष्ठी ‘तव’
- द्वितीयपादे चतुर्थी ‘तुभ्यम्’ (एन्क्लिटिक). 4) ‘अनतिद्भुता’ बहुवचन-नपुंसकं विशेषणं—‘ब्रह्माणि’ (अर्थतः) इत्यन्वयः।
The meaning
Outer meaning
For you, O Indra Girvāṇas, the mantras are made—wondrous, undiminished. Accept these, O tawny-horsed one: these yokes for your journey, which we have intended for you.
Inner meaning
The seeker consciously fashions brahman (mantric formations) for the Indric power that delights in inspired speech (girvāṇas). These are anatidbhuta—wonders not worn down by time or doubt—because they arise from vision and sincerity. Indra is invoked as haryaśva: the one whose ‘horses’ are tawny energies—purified life-forces yoked to illumination. ‘Yokes for your journey’ are disciplines and prepared channels (yojanā) by which the higher force can move in our being. ‘Amanmahi’ signals intentionality: we hold the invocation with steady will and remembrance.
Universal truth
Spiritual power descends where it is prepared for: through well-formed words, disciplined energies, and sustained intention. The divine journey in us requires a yoke—organized forces that can carry light into action.
Themes
Invocation, Mantra-craft, Descent of power through prepared channels
The seer
Significance
The seer underscores the craft of mantra and the necessity of prepared energies (yokes) for the descent and movement of Indric illumination.
The deity
- Devata
- Indra
- Epithets
- Girvāṇas, Haryaśva, Yojanendra (as addressed: ‘O Indra of the yokes/journey’)
- Related deities
- Agni, Soma, Maruts, Sarasvatī (inspired speech, thematic)
Cosmic role
Receives hymns and empowers the sacrificer; leads the victorious movement of the gods’ forces.
Inner power
Responds to inspired speech; organizes life-energies into effective instruments; travels through the being as a current of illumined force.
In ritual
Where it is used
Stotra to Indra accompanying offerings; emphasis on brahman-making suggests priestly recitation (hotṛ)
ब्रह्मा॑ त इन्द्र गिर्वणः क्रि॒यन्ते॒ अन॑तिद्भुता । इ॒मा जु॑षस्व हर्यश्व॒ योज॒नेन्द्र॒ या ते॒ अम॑न्महि ॥
ब्रह्म॑ । ते॒ । इ॒न्द्र॒ । गि॒र्व॒णः॒ । क्रि॒यन्ते॑ । अन॑तिद्भुता । इ॒मा । जु॒ष॒स्व॒ । ह॒रि॒ऽअ॒श्व॒ । योज॑ना । इन्द्र॑ । या । ते॒ । अम॑न्महि ॥
brahma | te | indra | girvaṇaḥ | kriyante | anatidbhutā | imā | juṣasva | hari-aśva | yojanā | indra | yā | te | amanmahi
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4 × ~11
Crafted, offering-like cadence; a receptive turn at ‘juṣasva’ (accept).
Creates a feeling of preparation and invitation; helps the mind become a well-made vessel for force.
- ब्रह्म (brahma)
- Literal: sacred formulation; prayer. Symbolic: mantric thought-force that shapes consciousness
- गिर्वणस् (girvāṇas)
- Literal: delighting in hymns/words. Symbolic: the power that responds to inspired expression; illumined mind receptive to mantra
- अनतिद्भुत (anatidbhuta)
- Literal: not diminished; unfailing wonder. Symbolic: mantra-force that does not decay—born of truth and vision
- हर्यश्व (haryaśva)
- Literal: having tawny horses. Symbolic: illumination guiding purified vital energies (aśva) as forces of action
- योजन (yojana)
- Literal: yoking; harness; journeying arrangement. Symbolic: disciplines/channels that harness energies for the divine movement
- अमन्महि (amanmahi)
- Literal: we have thought/held in mind. Symbolic: sustained intention; remembrance that stabilizes invocation
Stotra inviting Indra to accept the hymn and the ‘yokes’ (yojanā) i.e., prepared channels of force for descent into the sacrifice/being.
Before/at offerings to Indra; when inviting Indra’s ‘coming’ and ‘journey’ to the rite.
Recitation presenting hymns as crafted offerings; symbolic ‘yoking’ of Indra’s horses/chariot.
Use before chanting sessions or important work: ‘prepare the yokes’—posture, breath, intention—then invite the illumined force to move through action.
brahman from √bṛh ‘expand’ → word that widens consciousness. kriyante from √kṛ ‘make’ → mantra as crafted instrument. amanmāhi from √man ‘think’ → intention as formative power; in Vedic poetics, thought and speech co-create the divine presence.
Mantra as brahman (expansive word), Intentionality (manas shaping reality)
Yoking (yojana) is R̥ta in action—right arrangement of forces for the divine journey.
Anatidbhuta mantras endure when rooted in satya (truthful intention).
Creation through word and formation: brahman ‘made’ becomes a vehicle for divine movement.
Mantra-yoga orientation within the Vedic psychological tradition.
Horse = vital energy; chariot journey = movement of consciousness into life; yoke = discipline that directs energy.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘preparation of the divine vehicle’: Indra’s coming is enabled by ‘yokes’ (yojanā) and crafted brahman. Mythically, the god arrives with horses; psychologically, the practitioner prepares inner harnessings—disciplines and mantra-channels—for the descent of force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √kṛ ‘make’ parallels IE *kwer-/*ker- ‘do/make’ complexes; √man ‘think’ is pan-IE (Latin mens, English mind). The ritual-poetic causality (thought → speech → divine action) is characteristic of Indo-European sacral poetics.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity is explicit: the Rishi crafts brahman and holds intention (amanmahi); Indra, as girvāṇas, is asked to ‘enjoy/accept’ (juṣasva), completing the circuit where inspired speech becomes received power.
Mantra as crafted vessel: refine speech/thought, then harness energies (aśva) through discipline (yojana) so illumination can ‘travel’ into action.
viśuddha (vāc/mantra) linked with maṇipūra (directed force)
japa with synchronized breath: inhale (prepare), exhale (offer); keep a steady count to ‘yoke’ the mind
Receptive wonder with disciplined readiness.
Before japa: (1) straighten posture (yoke the body), (2) smooth the breath (yoke prāṇa), (3) state a single intention (amanmahi). Then chant, listening for the ‘acceptance’ moment—when the mantra begins to carry you.
Rigvedic accents per svara-marked text; key lifts likely on ‘indra’, ‘girvāṇaḥ’, ‘juṣasva’, ‘haryaśva’.
Treat ‘juṣasva’ as the devotional pivot; slightly soften after it to convey offering and acceptance.
‘girvāṇaḥ’: keep long ‘ā’ and visarga audible but light., ‘kriyante’: palatal ‘y’ clear; avoid ‘kriyantē’ elongation beyond meter., ‘haryaśva’: articulate ‘rya’ smoothly; keep ‘śv’ conjunct crisp., ‘yojanendra’: pronounce as compound: yojana + indra; do not drop the ‘n’.
warm, inviting, finely articulated
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