Rig Veda 8.32.7: Mandala 8, Sukta 32, Mantra 7
Sukta 8.32
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Gāyatrī or Anuṣṭubh-like short meter
- Rasa
- Vira (heroism) and Shanta (peace)
वयं घा ते अपि ष्मसि स्तोतार इन्द्र गिर्वणः । त्वं नो जिन्व सोमपाः ॥
vayáṃ ghā te ápi ṣmasi stotā́ra indra girvaṇaḥ | tváṃ no jinva somapāḥ ||
Sungguh kami ini milikmu, wahai Indra, para pemujimu, O penerima sabda ilham; engkau, peminum Soma, bangkitkanlah kami—menuju kepenuhan daya dan kemajuan.
Word by Word
- वयम्
- wePronounप्रथमा विभक्ति, बहुवचनRole कर्तृRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- घ
- indeed, surelyIndeclinableनिपात (अव्यय)Root घ (निपात) / घा (वैदिक निपात)
- ते
- of you / yourPronounषष्ठी विभक्ति, एकवचनRole सम्बन्ध (genitive)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- अपि
- also, evenIndeclinableअव्ययRoot अपि (निपात)
- स्मसि
- we areVerbलट् (वर्तमान), उत्तमपुरुष, बहुवचन; वैदिक रूप: स्मसि = स्मः (१पु.बहु.)Root अस् (धातु)
- स्तोतारः
- praisers, singersNounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृ (वयम् के विशेषण/समापवर्तक)Root स्तोतृ (प्रातिपदिक; √स्तु ‘स्तुतौ’ से कर्तरि-तृच्)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- गिर्वणः
- O praise-delighting (lord of hymns)Adjective/Epithetपुंलिङ्ग, सम्बोधन, एकवचन (इन्द्र का विशेषण)Role सम्बोधनRoot गिर्वणस् (प्रातिपदिक; ‘गिर्’ + ‘वणस्’—स्तुतिभिः प्रिय/स्तुतिवान्)
- त्वम्
- youPronounप्रथमा विभक्ति, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- नः
- to usPronounचतुर्थी/षष्ठी, बहुवचन (एन्क्लिटिक); यहाँ क्रिया ‘जिन्व’ के साथ चतुर्थी (सम्प्रदान) अधिक स्वाभाविकRole सम्प्रदानRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- जिन्व
- invigorate, impelVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचनRoot जिव्/जिन्व् (धातु; वैदिक ‘to quicken, set in motion, invigorate’)
- सोमपाः
- O Soma-drinkerNoun/Epithetपुंलिङ्ग, सम्बोधन, एकवचन (इन्द्र का विशेषण)Role सम्बोधनRoot सोमपा (प्रातिपदिक; ‘सोम’ + ‘पा’ ‘पिबति’)
Sandhi Notes
- पदच्छेद (वैदिक संधि-विच्छेद): वयम् | घ | ते | अपि | स्मसि | स्तोतारः | इन्द्र | गिर्वणः | त्वम् | नः | जिन्व | सोमपाः || 1) ‘ष्मसि’ पाठ-रूप में ‘ष्’ उपसर्गवत्/प्रगृह्य-प्रभाव से ‘स्मसि’ (अस्-धातु, १पु.बहु. वैदिक) माना गया। 2) ‘गिर्वणः’ वैदिक सम्बोधन-रूप (गिर्वणस्) इन्द्र के विशेषण के रूप में। 3) ‘नः’ एन्क्लिटिक सर्वनाम: यहाँ ‘जिन्व’ के साथ दत्तिवाचक (सम्प्रदान) ‘to us’ ग्रहण।
The meaning
Outer meaning
We are indeed yours—your praisers, Indra, accepter of songs; do you quicken us, O Soma-drinker.
Inner meaning
The soul and its faculties affirm belonging to the illumined Power: ‘we are yours.’ By offering inspired speech (gir) the seeker asks Indra to ‘jinva’—to energize, increase, and set in motion the inner forces toward fullness and victorious progress through the bliss-force of Soma.
Universal truth
Spiritual progress accelerates when the being consents to be guided by a higher Light and continually offers sincere aspiration; then the higher Power increases our capacity and momentum.
Themes
Devotion and belonging, Invocation for strengthening, Soma-ritual, Mantric reciprocity
The seer
- Other hymns
- RV 8.32 (entire hymn sequence), RV 8.1-8.6 (Book 8 Indra praise clusters, stylistic parallels)
Family tradition
Kāṇva-leaning diction: direct address, compact self-offering, emphasis on Indra as receiver of the word.
Significance
The rishi-stance is bhakti-yoga in Vedic form: belonging (śaraṇāgati-like) joined to dynamic empowerment (jinva) rather than mere consolation.
The deity
- Devata
- Indra
- Epithets
- Girvaṇaḥ, Somapāḥ, Maghavan (contextual in hymn)
- Related deities
- Soma, Agni, Maruts
Cosmic role
Champion of the gods; he enlarges the field of consciousness and leads the victory over limitation.
Inner power
The awakening Intelligence that turns aspiration into effective power and growth.
In ritual
Where it is used
Indra-stotra within Soma rites
व॒यं घा॑ ते॒ अपि॑ ष्मसि स्तो॒तार॑ इन्द्र गिर्वणः । त्वं नो॑ जिन्व सोमपाः ॥
व॒यम् । घ॒ । ते॒ । अपि॑ । स्म॒सि॒ । स्तो॒तारः॑ । इ॒न्द्र॒ । गि॒र्व॒णः॒ । त्वम् । नः॒ । जि॒न्व॒ । सो॒म॒ऽपाः॒ ॥
vayam | gha | te | api | smasi | stotāraḥ | indra | girvaṇaḥ | tvam | naḥ | jinva | soma-pāḥ
Likely Triṣṭubh (Book 8 Indra verses frequently Triṣṭubh)
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4 × ~11 syllables (approx.)
Assertive declaration followed by a compact imperative.
Builds devotion and confidence; the imperative ‘jinva’ lands as a force-command for inner energizing.
- stotāraḥ
- Literal: praisers/singers. Symbolic: aspiring parts of the being that turn toward the higher consciousness
- girvaṇaḥ
- Literal: delighting in hymns/words. Symbolic: the divine Mind that receives and answers inspired speech
- api ṣmasi (api smasi)
- Literal: we are indeed (also). Symbolic: self-giving and alignment—belonging of the lower to the higher
- jinva
- Literal: quicken, invigorate. Symbolic: increase of force, zeal, and effective capacity in sadhana
- somapāḥ
- Literal: Soma-drinker. Symbolic: one who takes in and diffuses divine Ananda to empower action and insight
Soma ritual praise and request: establishes the worshippers as Indra’s stotṛs and asks for ‘jinva’—invigoration/blessing; used as a reinforcement refrain-like appeal in Indra-stotras.
At points of praise/recitation to invite Indra’s strengthening presence
Chanting to accompany Soma offering and to request increase of strength
Use when feeling depleted: recite as a pledge of alignment (‘we are yours’) and a request for renewed energy and clarity.
gírvaṇa-: gir- ‘song, utterance’ + √van ‘to like, win, desire’ → ‘he who delights in hymns’. jinva: RV causative/imperative from √jinv ‘to quicken, make swell/thrive’ (semantic field of enlivening). soma-pā-: soma + √pā ‘drink, protect’ (here ‘drink’).
grace through mantra (gir), increase of life-force and consciousness (jinva), right relationship of human aspiration and divine power
To be ‘Indra’s’ is to consent to the divine order that breaks falsehood and inertia.
Inspired word (gir) is a vehicle of satya when it is offered without duplicity.
Strengthening of the evolving human as a step in the emergence of a more luminous being.
Integral-Vedic psychology: devotion + force (bhakti + śakti) as one movement.
Soma = joy that feeds strength; storm = dynamic release of energies in the being.
- What is the primary Vedic 'mythologem' present in this verse?
- Not a combat scene but the covenant of praise: the community declares itself Indra’s singers; Indra, as soma-transmuting power, is asked to ‘quicken’ them—mythically the god’s empowerment of his human allies.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √pā ‘drink’ continues PIE *peh₃- ‘drink’ (cf. Latin pōtus, Greek pínō via related developments). gir ‘song’ aligns with an inherited poetic lexicon; √van ‘desire/win’ is PIE *wen- (cf. English win).
- What is the relationship between the Rishi and the Devata here?
- Identity and service are foregrounded (‘we are yours’): the rishi/singers offer the word; Indra’s return gift is inner increase—energizing the seekers so the hymn becomes lived force, not mere recitation.
Offer the sense of ‘I’ to the higher Light; invite energizing of mind and life-force for right action.
Maṇipūra (force, drive) supported by Ājñā (clarity)
3-part breathing: inhale (receive Indra), brief hold (gather), exhale (offer speech/aspiration).
Confident surrender with dynamic will.
Repeat mentally on a steady beat; feel ‘vayaṃ… te’ as self-offering, and ‘jinva’ as a descent of strength into the navel/solar plexus.
Three-tone Vedic chanting; emphasize udātta on vocatives and imperatives as marked in the saṃhitā accents.
Give clear lift on ‘índra’ and ‘gírvanaḥ’; strike ‘jínva’ with firm udātta; keep ‘somapāḥ’ resonant and rounded.
Pronounce ‘ghā’ lightly (particle), not heavy, Keep ‘girvaṇaḥ’ with clear ṇ, In ‘somapāḥ’, sustain long ā and finish with visarga softly
Bright, rallying, yet controlled (no shouting).
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