Rig Veda 8.97.5: Mandala 8, Sukta 97, Mantra 5
Sukta 8.97
- Devata
- Indra
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यद्वासि रोचने दिवः समुद्रस्याधि विष्टपि । यत्पार्थिवे सदने वृत्रहन्तम यदन्तरिक्ष आ गहि ॥
yád vā́si rocané diváḥ samudrásyādhi viṣṭápi | yát pārthivé sádane vṛtrahan-tama yád antárikṣe ā́ gahi ||
इंद्र, तुम आसमान में चमकते स्थान पर हो, या समुंदर के ऊपर, या धरती पर। तुम जहाँ भी हो, वृत्र को मारने वाले, यहाँ आओ। हवा में भी हो तो यहाँ आओ।
Word by Word
- यत्
- when/where/that whichIndeclinableसम्बन्धार्थक-अव्यय (यत्…तत्-सम्बन्ध) ; नपुंसकलिङ्ग-एकवचन-प्रथमा/द्वितीया (अव्ययीभूत-प्रयोगः)Root यद् (सर्वनाम-प्रातिपदिक) / यत् (सम्बन्ध-निपात)
- वा
- or/indeedIndeclinableविकल्पार्थक/समुच्चयार्थक निपातRoot वा (निपात)
- असि
- you areVerbलट् (वर्तमान), परस्मैपद; मध्यमपुरुषः? → वास्तवतः उत्तम/मध्यम?; रूपम्: 2nd sg (मध्यमपुरुष एकवचन) ‘असि’Root अस् (असँ)
- रोचने
- in the two shining regionsNounनपुंसकलिङ्ग; सप्तमी-द्विवचन (वेदे ‘रोचने’ = ‘in the two luminous realms’)Role AdhikaraṇaRoot रोचन (प्रातिपदिक; √रुच् ‘दीप्तौ/रुचिरत्वे’)
- दिवः
- of heaven/skyNounस्त्रीलिङ्ग; षष्ठी-एकवचनRole SambandhaRoot दिव्/द्यौ (प्रातिपदिक ‘दिव्/द्यौ’)
- समुद्रस्य
- of the ocean/seaNounपुंलिङ्ग; षष्ठी-एकवचनRole SambandhaRoot समुद्र (प्रातिपदिक)
- अधि
- upon/overIndeclinableअव्यय; ‘upon/over’ (अधि + loc.)Root अधि (उपसर्ग/अव्यय)
- विष्टपि
- on the firm seat/expanse (world-platform)Nounपुंलिङ्ग; सप्तमी-एकवचन (वेद. ‘विष्टपि’)Role AdhikaraṇaRoot विष्टप (प्रातिपदिक)
- यत्
- when/where/that whichIndeclinableसम्बन्धार्थक-अव्यय (यत्…तत्-सम्बन्ध)Root यद् (सर्वनाम-प्रातिपदिक) / यत् (सम्बन्ध-निपात)
- पार्थिवे
- in the earthlyAdjectiveनपुंसकलिङ्ग; सप्तमी-एकवचन (सदने इत्यस्य विशेषणम्)Role AdhikaraṇaRoot पार्थिव (प्रातिपदिक; पृथिवी-सम्बन्धी)
- सदने
- in the seat/dwellingNounनपुंसकलिङ्ग; सप्तमी-एकवचनRole AdhikaraṇaRoot सदन (प्रातिपदिक; √सद् ‘सीदति/आसने’)
- वृत्रहन्तम्
- the Vr̥tra-slayerNounपुंलिङ्ग; द्वितीया-एकवचन (सम्बोधनार्थे/कर्मरूपे—आगच्छ इत्यस्य कर्म)Role KarmaRoot वृत्रहन् (प्रातिपदिक; वृत्र + √हन् ‘हनने’)
- यत्
- when/where/that whichIndeclinableसम्बन्धार्थक-अव्यय (यत्…तत्-सम्बन्ध)Root यद् (सर्वनाम-प्रातिपदिक) / यत् (सम्बन्ध-निपात)
- अन्तरिक्षे
- in the mid-air/atmosphereNounनपुंसकलिङ्ग; सप्तमी-एकवचनRole AdhikaraṇaRoot अन्तरिक्ष (प्रातिपदिक)
- आ
- hither/towardsIndeclinableउपसर्गः; ‘towards, hither’ (गम्-धातोः सह) तथा निपातः (आगमन-प्रेरणा)Root आ (उपसर्ग/अव्यय)
- गहि
- come!Verbलोट् (आज्ञार्थ), परस्मैपद; मध्यमपुरुष-एकवचन; वैदिक-रूपम् ‘गहि’ (= गच्छ)Root गम् (√गम् ‘गतौ’)
Sandhi Notes
- पदच्छेदः (वैदिक-सन्धि-विग्रह): यत् वा असि | रोचने दिवः | समुद्रस्य अधि विष्टपि | यत् पार्थिवे सदने | वृत्रहन्तम् | यत् अन्तरिक्षे | आ गहि । 1) यद्वासि = यत् + वा + असि (त् + व → द्व्; ‘असि’ पूर्वस्वर-सन्धिः)
- 2) समुद्रस्याधि = समुद्रस्य + अधि (अ + अ → आ)
- 3) यत्पार्थिवे = यत् + पार्थिवे (त् + प्)
- 4) यदन्तरिक्षे = यत् + अन्तरिक्षे (त् + अ → द् + अ, वैदिक-सन्धि-प्रयोगः)
- 5) आ गहि = उपसर्ग ‘आ’ + लोट् ‘गहि’ (वैदिक आज्ञार्थ-रूप)
The meaning
Outer meaning
Whether you dwell in the shining realm of heaven, or on the summit above the ocean, or in the earthly seat, O most Vṛtra-slaying, or in the mid-region—come here.
Inner meaning
Indra is invoked across all planes: the luminous mind in its own ‘heaven’ (rocane divaḥ), above the ‘ocean’ of being (samudra—vast causal/subconscient depth), in the earthly seat (pārthiva sadana—embodied mentality), and in the mid-region (antarikṣa—vital-mental field). The seer asks the illumined power to descend into the present moment, regardless of where it is active. Psychologically, it is a call for integrated illumination across superconscious, subconscious, vital, and physical mind.
Universal truth
True help is not confined to one ‘level’ of life; when sincerely invoked, higher intelligence can operate through every layer of our being and make itself present where we are.
Themes
cosmic geography, invocation, descent of power, Vritrahan
The seer
- Other hymns
- Rig Veda 8.97.1-11
Family tradition
Indra-invocation tradition mapping multiple worlds (heaven/mid/earth) to ensure the deity’s accessibility; attribution uncertain.
Significance
The seer articulates a multi-plane psychology: divine force can be approached from any level; the mantra trains the consciousness to call the Light into the exact layer where one is struggling.
The deity
- Devata
- Indra
- Epithets
- Vṛtrahantama (most Vṛtra-slaying)
- Related deities
- Varuṇa (ocean-depth symbolism), Sūrya (rocana/shining), Agni (descent into earth)
Cosmic role
Mediator and conqueror across the three worlds; releases light and waters by overcoming the Coverer.
Inner power
Integrative illumination: the capacity of awakened intelligence to penetrate subconscious depth, vital turbulence, and physical limitation.
In ritual
Where it is used
Indra āvāhana in Soma liturgy; calling Indra from any realm to the yajña-seat
यद्वासि॑ रोच॒ने दि॒वः स॑मु॒द्रस्याधि॑ वि॒ष्टपि॑ । यत्पार्थि॑वे॒ सद॑ने वृत्रहन्तम॒ यद॒न्तरि॑क्ष॒ आ ग॑हि ॥
यत् । वा॒ । असि॑ । रो॒च॒ने । दि॒वः । स॒मु॒द्रस्य॑ । अधि॑ । वि॒ष्टपि॑ । यत् । पार्थि॑वे । सद॑ने । वृ॒त्र॒ह॒न्ऽत॒म॒ । यत् । अ॒न्तरि॑क्षे । आ । ग॒हि॒ ॥
yat | vā | asi | rocane | divaḥ | samudrasya | adhi | viṣṭapi | yat | pārthive | sadane | vṛtrahan-tama | yat | antarikṣe | ā | gahi
Likely Triṣṭubh (invocatory, four-pāda structure typical here; exact scansion may show Book 8 variations)
44
4 pādas of ~11 syllables
Expansive, traveling rhythm—moves through ‘locations’ then resolves in the imperative ‘ā gahi’.
Creates a sweeping inner ‘search’ across planes, then a decisive inward turning to presence.
- रोचने दिवः (rocane divaḥ)
- Literal: in the shining of heaven. Symbolic: luminous mind-plane; clarified consciousness
- समुद्र (samudra)
- Literal: ocean. Symbolic: vast depth of being—subconscient/cosmic causal waters
- अधि विष्टपि (adhi viṣṭapi)
- Literal: on the summit/platform above. Symbolic: a higher station of consciousness overseeing the depths
- पार्थिवे सदने (pārthive sadane)
- Literal: in the earthly seat. Symbolic: physical-mental base where realization must be embodied
- अन्तरिक्षे (antarikṣe)
- Literal: mid-region/atmosphere. Symbolic: vital-mental field of impulses, desires, dynamic life-force
- आ गहि (ā gahi)
- Literal: come here. Symbolic: descent/entry of the deity-force into the practitioner
Cosmic-location litany used in invitation: wherever Indra is stationed, he is summoned to the rite.
At invitation/approach moments before offering; also suitable in stotra sequences
Verbal summoning and establishing Indra’s seat in the rite
Use when feeling fragmented: recite while scanning awareness from crown (heaven) to heart (mid) to body (earth), inviting clarity into each layer.
rocana: from √ruc ‘shine’ → ‘luminous realm’. samudra: ‘gathering of waters’ (sam-udra), also ‘vastness’. viṣṭáp: ‘broad/lofty seat’ (analysis debated; used for high station). pārthiva: from pṛthivī ‘earth’. antárikṣa: ‘in-between domain’ (antar + īkṣ/ikṣ?) conventional Vedic cosmological term.
three-world (and beyond) cosmology as inner planes of consciousness, Indra as force that can descend into embodied field
Indra’s coming aligns the worlds; the right order is restored when illumination governs depth, life-force, and body.
The imperative ‘ā gahi’ is effective when backed by satya—authentic need and aspiration.
Three-world integration; the summit above the ocean hints at a transcendent station organizing the watery depths of manifestation.
Integral yoga hermeneutic: planes of consciousness; descent of higher mind into lower nature.
Heaven=clarity; ocean=depth/subconscient; summit=overseeing witness; mid-air=vital dynamics; earth=embodiment and habit-nature.
- What is the primary Vedic 'mythologem' present in this verse?
- The omnipresence/locational freedom of Indra across cosmic regions, paired with the ritual power of ‘come!’ (ā gahi). Interiorly, it maps the descent of victorious consciousness from higher luminous planes (rocana) through the mid-region into the earthly seat of embodiment.
- How does the linguistic structure reflect Proto-Indo-European roots?
- div (PIE *dyew-) and the tripartite cosmological structuring (heaven/mid/earth) are widespread Indo-European poetic-ritual inheritances. The repeated yát…yát…yát is an anaphoric structure typical of archaic hymn style.
- What is the relationship between the Rishi and the Devata here?
- The rishi asserts a right of access: by mantra and prepared rite he can summon Indra from any plane. The devatā is approached as a mobile power whose presence is essential for overcoming obstruction in the human field.
Descent of illumined mind into all layers—especially vital and physical where resistance persists.
ājñā (descent) with grounding to mūlādhāra (earth-seat)
Body-scan with slow exhale; mentally repeat ‘ā gahi’ at the end of each exhale
From dispersed multi-layer activity to integrated, governed being
Visualize four stations: crown-shining, ocean-depth below, mid-air heart-breath, earth-body. At each station, invite Indra: ‘ā gahi’—then rest in a single vertical column of light.
Rigvedic accents as per pada tradition; keep a distinct lift on ‘rocane’ and ‘ā gahi’ to mark the call.
Make ‘vṛtrahantama’ the energetic peak; pause slightly before ‘ā gahi’ for summoning effect.
rocane: ‘c’ as ‘ch’ in Sanskrit (ro-ca-ne), viṣṭapi: retroflex ṭ is crisp, antarikṣe: kṣ as combined cluster, not ‘k-sh’ separated too widely
Commanding yet clear; end with an inviting softness on ‘gahi’.
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