Rig Veda 7.36.4: Mandala 7, Sukta 36, Mantra 4
Sukta 7.36
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
गिरा य एता युनजद्धरी त इन्द्र प्रिया सुरथा शूर धायू । प्र यो मन्युं रिरिक्षतो मिनात्या सुक्रतुमर्यमणं ववृत्याम् ॥
girā́ yá etā́ yunájadd hárī ta indra priyā́ su-ráthā śūra dhāyū́ | prá yó manyúṃ rírīkṣato minā́ty ā́ su-krátum aryámaṇaṃ vavṛtyā́m ||
ಯಾರು ಗಿರಾ (ರೂಪಿಸುವ ವಾಣಿ)ಯಿಂದ ನಿನಗಾಗಿ ಈ ಎರಡು ಹರಿ (ನಿನ್ನ ಪ್ರಕಾಶಮಯ ಅಶ್ವಗಳು)ಗಳನ್ನು ಯುಗ್ಮಗೊಳಿಸುತ್ತಾನೋ, ಓ ಇಂದ್ರ—ಪ್ರಿಯ, ಸುರಥ, ಓ ಶೂರ, ಧಾಯು (ಪೋಷಕ ಶಕ್ತಿಗಳ ಧಾರಕ)—ಅವನು ಗಾಯಮಾಡಲು ಯತ್ನಿಸುವ ಕ್ರೋಧವನ್ನು ಜಯಿಸುತ್ತಾನೆ; ಮತ್ತು ನಮ್ಮನ್ನು ಆರ್ಯಮಣನ ಕಡೆಗೆ ತಿರುಗಿಸುತ್ತಾನೆ—ಸುಕ್ರತು, ಸದುದ್ದೇಶ ಮತ್ತು ಕಾರ್ಯಕ್ಷಮ ವಿವೇಕದ ಮಹಾಶಕ್ತಿಯ ಕಡೆಗೆ.
Word by Word
- गिरा
- by/with (a) hymn, with speechNounस्त्रीलिङ्ग; तृतीया-एकवचन (इन्स्ट्र.)Role करणRoot गिर्- (स्त्री. प्रातिपदिक) / √गॄ (वाचि) (निरुक्त-संबन्ध)
- यः
- whoPronounपुंलिङ्ग; प्रथमा-एकवचनRole कर्तृRoot यद्- (सर्वनाम-प्रातिपदिक)
- एताः
- thesePronoun/Adjectiveस्त्रीलिङ्ग; प्रथमा-बहुवचनRole कर्मRoot एतद्- (सर्वनाम-प्रातिपदिक)
- युनजत्
- yoked, harnessedVerbलुङ् (अोरिस्ट) परस्मैपद; 3 पुरुष; एकवचनRole क्रियाRoot √युज् (युजँ समाधौ/योजने)
- हरी
- the two bay horsesNounपुंलिङ्ग; द्वितीया-द्विवचनRole कर्मRoot हरि- (पुं. प्रातिपदिक)
- ते
- thy, yourPronounषष्ठी-एकवचन (एन्क्लिटिक) अथवा चतुर्थी-एकवचन; अत्र षष्ठीRole सम्बन्धRoot त्वद्- (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNoun (Vocative)पुंलिङ्ग; सम्बोधन-एकवचनRole सम्बोधनRoot इन्द्र- (पुं. प्रातिपदिक)
- प्रियाः
- dear, belovedAdjectiveस्त्रीलिङ्ग; प्रथमा-बहुवचन (एताः इति विशेष्यस्य)Role विशेषणRoot प्रिय- (विशेषण-प्रातिपदिक)
- सुरथाः
- having good chariots / well-chariotedAdjectiveस्त्रीलिङ्ग; प्रथमा-बहुवचन (एताः इति)Role विशेषणRoot सु-रथ- (बहुव्रीहि/तत्पुरुष; विशेषण-प्रातिपदिक)
- शूर
- O heroNoun (Vocative)पुंलिङ्ग; सम्बोधन-एकवचनRole सम्बोधनRoot शूर- (पुं. प्रातिपदिक)
- धायू
- O swift one / runnerNoun/Adjective (Vocative)पुंलिङ्ग; सम्बोधन-एकवचनRole सम्बोधनRoot धायू- (पुं. प्रातिपदिक; ‘धावन्/धायिन्’ प्रकारः)
- प्र
- forth, forwardIndeclinableअव्ययRole उपसर्गRoot प्र (उपसर्ग/निपात)
- यः
- whoPronounपुंलिङ्ग; प्रथमा-एकवचनRole कर्तृRoot यद्- (सर्वनाम-प्रातिपदिक)
- मन्युम्
- wrath, furyNounपुंलिङ्ग; द्वितीया-एकवचनRole कर्मRoot मन्यु- (पुं. प्रातिपदिक)
- रिरिक्षतः
- of one seeking to injure/diminishVerb (Participle)वर्तमान कृदन्त (शतृ/शानच्-प्रकार); षष्ठी-एकवचन (पुं.)—‘of (him) striving to harm/diminish’Role सम्बन्धRoot √रिक्ष्/√रिश् (रिक्षँ/रिशँ हिंसायाम्/क्षये; desiderative/intensive nuance in RV)
- मिनाति
- he destroys, he diminishesVerbलट् परस्मैपद; 3 पुरुष; एकवचनRole क्रियाRoot √मि (मिनँ हिंसायाम्/क्षये)
- असुक्रतुम्
- the ill-counselled / of bad resolveAdjective (used substantively)पुंलिङ्ग; द्वितीया-एकवचनRole कर्मRoot अ- + सुक्रतु- (पुं. प्रातिपदिक)
- अर्यमणम्
- AryamanNounपुंलिङ्ग; द्वितीया-एकवचनRole कर्मRoot अर्यमन्- (पुं. प्रातिपदिक; देवता/आदित्यः)
- ववृत्याम्
- may I choose/seek, may I turn toVerbविधिलिङ्/आशीर्लिङ् (precative-like RV form); आत्मनेपद; 1 पुरुष; एकवचनRole क्रियाRoot √वृत् (वृतँ वरणे/वर्तने) — desiderative/precative formation in RV usage
Sandhi Notes
- पाठे ‘युनजद्धरी’ इति संधिः: युनजत् + हरी (त् + ह → द्ध, वैदिक-संधि). ‘मिनात्या’ इति: मिनाति + (अ) — पदपाठे सामान्यतः ‘मिनाति’ पृथक्
- संहितायां स्वर-संध्यनुसार ‘मिनात्या’ रूपम्. ‘सुक्रतु’ + ‘अर्यमणम्’ इत्यत्र संहितायां ‘सुक्रतुमर्यमणम्’ (म् + अ → म)
The meaning
Outer meaning
The one who, with a well-fashioned hymn, yokes Indra’s two bright steeds/chariot-powers—dear, well-charioted hero and sustainer—overcomes wounding wrath and turns us toward Aryaman of good discernment.
Inner meaning
The formed mantra (girā) is an act of inner “yoking”: it harnesses Indra’s two luminous dynamic powers (harī) so the illumined Mind can carry the seeker swiftly. When the divine energies are yoked, reactive anger/violence (manyu) that wounds the being is mastered, and the consciousness is turned toward Aryaman—nobility, right relation, and effective will/discernment that organizes life by ṛta.
Universal truth
Right speech and right intention can harness higher energies; when the mind is yoked to illumination, destructive reactivity is overcome and the life is guided by a nobler law of harmony and truthful action.
Themes
Indraic yoking of powers, Victory over hostile impulse, Turning toward noble order (Aryaman)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.33, RV 7.18, RV 7.82, RV 7.86
Family tradition
Saptaṛṣi tradition; Vasiṣṭhas as seers of ṛta, harmony, and the inner fire of aspiration guiding the sacrifice.
Significance
Vasiṣṭha’s voice is characteristically ‘right-ordered’: he joins devotion with precision of inner law, showing how mantra and discipline convert turbulent vital movements into aligned divine action.
The deity
- Devata
- Indra (with Aryaman as allied Aditya-power)
- Epithets
- इन्द्र (Indra), शूर (śūra, hero), सुरथ (suratha, well-charioted), धायू (dhāyū, sustainer/fosterer), सुक्रतु (sukratu, of good resolve)
- Related deities
- Aryaman, Agni, Soma, Maruts
Cosmic role
Indra is the breaker of obstructions and bringer of luminous force; he leads the ascent by opening the ways for the waters/rays.
Inner power
Illuminated Mind and decisive spiritual force that conquers reactive impulses and turns the being toward noble law (Aryaman).
In ritual
Where it is used
Indra-stotras within Soma-yajña sequences (general Indra praise; also applicable in mixed-devatā hymns of Maṇḍala 7).
गि॒रा य ए॒ता यु॒नज॒द्धरी॑ त॒ इन्द्र॑ प्रि॒या सु॒रथा॑ शूर धा॒यू । प्र यो म॒न्युं रिरि॑क्षतो मि॒नात्या सु॒क्रतु॑मर्य॒मणं॑ ववृत्याम् ॥
गि॒रा । यः । ए॒ता । यु॒नज॑त् । हरी॒ इति॑ । ते॒ । इन्द्र॑ । प्रि॒या । सु॒ऽरथा॑ । शू॒र॒ । धा॒यू इति॑ । प्र । यः । म॒न्युम् । रिरि॑क्षतः । मि॒नाति॑ । आ । सु॒ऽक्रतु॑म् । अ॒र्य॒मण॑म् । व॒वृ॒त्या॒म् ॥
girā | yaḥ | etā | yunajat | harī iti | te | indra | priyā | su-rathā | śūra | dhāyū iti | pra | yaḥ | manyum | ririkṣataḥ | mināti | ā | su-kratum | aryamaṇam | vavṛtyām
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4 pādas × ~11 syllables
Driving, forward-thrusting cadence suited to ‘yoking’ and conquest imagery.
Builds energetic clarity; supports a felt sense of harnessing forces and cutting through agitation.
- गिरा (girā)
- Literal: by/with speech, hymn, forming word. Symbolic: mantric formation of consciousness; right vibration that yokes higher powers
- हरी (harī)
- Literal: the two tawny/bright steeds of Indra. Symbolic: dual dynamic forces of illumined mind—swift energies that carry consciousness upward/forward
- युनजत् (yunajat)
- Literal: yokes, harnesses. Symbolic: discipline that links thought, will, and vital force to the divine movement
- मन्यु (manyu)
- Literal: wrath, fierce impulse. Symbolic: reactive force in the vital that wounds and distorts perception
- रिरिक्षतः (ririkṣataḥ)
- Literal: that would wound/injure. Symbolic: subconscient aggression/hostility that harms the inner being
- सुक्रतु (sukratu)
- Literal: of good kratu (resolve/intelligence). Symbolic: right will with luminous discernment
- अर्यमन् (aryaman)
- Literal: Aryaman (Aditya), noble friend/ally. Symbolic: power of right relation, ethical nobility, harmonizing law that makes action effective
Indra-stotra in Soma pressing; yoking of Indra’s steeds is a common ritual-poetic trope for invoking descent of power.
During Soma pressing/offerings or Indra-invocations for victory and opening of paths.
Recitation while offering soma/oblations; mental ‘yoking’ of intention before action.
Use before difficult conversations or decisions: chant to transmute anger into clear, noble resolve and right relation (Aryaman).
Key roots/terms: (1) √yuj 'to yoke' → inner joining of forces through mantra (girā). (2) hari (dual) as Indra’s steeds: not literal horses only, but paired energies (often thought/intensity) that carry consciousness. (3) manyu 'wrath' as vital reaction; (4) √riṣ (rirīkṣataḥ) 'to harm' → injuring impulse; (5) √mī (mināti) 'to diminish' → reduction of hostile vibration; (6) kratu: a central Vedic term for effective will/intelligence (not mere 'sacrifice'); (7) Aryaman: from arya 'noble' + man (thinking/ordering) → power of noble order, right relation; (8) √vṛt (vavṛtyām) 'to turn/roll' → conversion of movement toward right law.
Kratu (effective will-intelligence), Transformation of manyu (vital anger) into ordered force, Arya (nobility as inner law)
Turning toward Aryaman indicates alignment of action and relationship with ṛta rather than impulsive manyu.
Truth in speech (girā) as a power that makes consciousness effective.
Harnessing luminous forces to open the way—inner creation of ordered mind from turbulent vital.
Proto-Vedāntic/Integral (Aurobindo-style): deities as powers of consciousness; mantra as formative vibration.
Chariot/steeds = directed life-energy carrying the mind; brightness = illumination; storm-wrath = disturbed prāṇa/vital that must be mastered.
- What is the primary Vedic 'mythologem' present in this verse?
- The yoking of Indra’s two haris by the power of inspired speech: a mythic action of harnessing divine energies so they can wage victory over injuring wrath (manyu). The ‘turning toward Aryaman’ adds the complementary mythic theme that victory must be integrated into noble law and right relation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj (yoking) is a classic Indo-European root (PIE *yeug-; cf. Latin iugum, English yoke). The shared metaphor of yoking powers/vehicles as a means to effective action is pan-Indo-European, here internalized as yoking energies of consciousness by mantra.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi (or the one addressed as 'whoever') becomes an active collaborator: by gir (mantric speech) he yokes Indra’s powers; Indra responds by diminishing hostile manyu and redirecting the life toward Aryaman’s noble order. The reciprocity is skill (mantra) answered by force (indra) and law (aryaman).
Yoking the mind to illumination; transforming reactive anger into clear will and noble relationship.
Manipura (will/heat) refined toward Anahata (nobility/right relation).
Moderate nāḍī-śodhana 6–6 count, then chant on steady exhale to ‘yoke’ the breath.
Focused, courageous clarity (sattvic-vīra).
Before chanting, name the ‘manyu’ you wish to master; on each repetition feel reins gathering scattered energies; end with a silent intention: ‘toward Aryaman—right relation and right act’.
Use Vedic-style rise-fall with udatta on principal lexical accents; maintain clear svarita transitions on sandhi (approximate; exact śākhā-specific svara requires pada-based notation).
Lean stress on: girā́ / yunáj(ad) / índra / mányum / súkratum / aryamáṇam; keep pāda breaks clean after dhāyū and minātyā.
Keep retroflex ṣ in ririkṣataḥ crisp; do not soften to ‘s’., Indra: short i at start; avoid ‘een-dra’., aryamaṇaṃ: nasalize -ṇaṃ properly; retroflex ṇ., Maintain long vowels: priyā, surathā., (harī): final ī long; slight lengthening in chant.
Bright, steady, forward-placing (chest-to-head resonance), not forceful.
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