Rig Veda 7.48.2: Mandala 7, Sukta 48, Mantra 2
Sukta 7.48
- Rishi
- Vasiṣṭha
- Devata
- R̥bhus / Vāja
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
ऋभुॠभुभिरभि वः स्याम विभ्वो विभुभिः शवसा शवांसि । वाजो अस्माँ अवतु वाजसाताविन्द्रेण युजा तरुषेम वृत्रम् ॥
ṛbhúḥ ṛbhúbhir abhí vaḥ syāma víbhvo vibhúbhiḥ śávasā śávāṃsi | vājò asmā́ṃ avatu vāja-sātāv índreṇa yujā́ taruṣema vṛtrám ||
ಋಭುಗಳೊಂದಿಗೆ ಋಭುವಿನಿಂದ ನಾವು ಆವರಿಸಲ್ಪಡೋಣ; ವಿಭ್ವನ್ ಸರ್ವವ್ಯಾಪಿಗಳೊಂದಿಗೆ ಬಲದಿಂದ ನಮ್ಮ ಬಲಗಳನ್ನು ಬಲಪಡಿಸಲಿ. ವಾಜಸಾತಾ (ವಿಜಯಪ್ರಾಪ್ತಿಯಲ್ಲಿ) ವಾಜನು ನಮ್ಮನ್ನು ಕಾಪಾಡಲಿ; ಇಂದ್ರನೊಂದಿಗೆ ಯುಜಾ (ಯುಕ್ತರಾಗಿ) ನಾವು ವೃತ್ರನನ್ನು ದಾಟಿಹೋಗೋಣ.
Word by Word
- ऋभुः
- R̥bhu (one of the R̥bhus)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot ऋभु (प्रातिपदिक) / ऋभु- (नाम)
- ऋभुभिः
- with the R̥bhusNounपुंलिङ्ग, तृतीया, बहुवचनRole करणRoot ऋभु (प्रातिपदिक)
- अभि
- towards, over, in aid ofIndeclinableउपसर्ग/अव्ययRole (उपपद-सम्बन्धः)Root अभि
- वः
- for you / to youPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक ‘वः’)Role सम्प्रदानRoot युष्मद् (सर्वनाम)
- स्याम
- may we beVerbविधिलिङ्, उत्तमपुरुष, बहुवचनRole कर्तृRoot अस् (धातु)
- विभ्वः
- the all-pervading/mighty oneAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (विशेषणम्)Role कर्तृ (विशेषणम्)Root विभ्व (प्रातिपदिक)
- विभुभिः
- with the mighty onesAdjectiveपुंलिङ्ग, तृतीया, बहुवचनRole करणRoot विभु (प्रातिपदिक)
- शवसा
- by strength, with mightNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot शवस् (प्रातिपदिक)
- शवांसि
- powers, strengthsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्म (अर्थतः ‘शक्तीनि/बलानि’)Root शवस् (प्रातिपदिक)
- वाजः
- Vāja (personified Prize/Strength)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot वाज (प्रातिपदिक)
- अस्मान्
- usPronounद्वितीया, बहुवचनRole कर्मRoot अस्मद् (सर्वनाम)
- अवतु
- let (him) help/protectVerbलोट्, प्रथमपुरुष, एकवचनRole कर्तृRoot अव् (धातु)
- वाजसातौ
- in the winning of the prize (in the contest)Nounस्त्रीलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot वाजसाति (प्रातिपदिक)
- इन्द्रेण
- with IndraNounपुंलिङ्ग, तृतीया, एकवचनRole करणRoot इन्द्र (प्रातिपदिक)
- युजा
- as yoked companion, in yoke withAdjectiveतृतीया, एकवचन (सहचर/सहाय-अर्थे; ‘युज्’ = yoked/companion)Role करणRoot युज् (धातु) → युज्/युज्- (कृदन्त ‘युज्’)
- तरुषेम
- may we overcome/crossVerbविधिलिङ्, उत्तमपुरुष, बहुवचनRole कर्तृRoot तॄ/तॄ (धातु; ‘तर्’)
- वृत्रम्
- Vr̥tra (the obstructing demon)Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot वृत्र (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): ऋभुः ऋभुभिः अभि वः स्याम विभ्वः विभुभिः शवसा शवांसि । वाजः अस्मान् अवतु वाजसातौ इन्द्रेण युजा तरुषेम वृत्रम् ॥ मुख्य-सन्धयः: (1) ऋभुॠ॒भुभिः → ऋभुः + ऋभुभिः (विसर्ग-सन्धि; उ/ऋ-प्रारम्भे ‘ः’ लेख्य-परम्परा)
- (4) वाजो अस्मान् → वाजः + अस्मान् (ओऽ = अः + अ; विसर्ग-लोप/विसर्ग-परिवर्तन)
- (5) वाजसाताविन्द्रेण → वाजसातौ + इन्द्रेण (औ + इ → आवि; ‘आविन्द्रेण’)
The meaning
Outer meaning
May we be encompassed by R̥bhu with the R̥bhus; may Vibhvan with the all-pervading ones strengthen our strengths by force. May Vāja protect us in the winning of the prize; yoked with Indra, may we cross beyond Vṛtra.
Inner meaning
The seeker asks to be surrounded and supported by the powers of perfection (R̥bhus), so that the whole being is held in a field of skill and right formation. Vibhvan’s force increases our capacities (śavas)—not by ego strain but by a divine strengthening. Vāja guards the process of gaining plenitude. With Indra yoked to our effort (divine mind joined to aspiration), we pass beyond Vṛtra—the inner coverer, the inertia and obscurity that blocks the flow of light and power.
Universal truth
True strength grows when perfected intelligence and divine force shape it. Plenitude is won by an illumined will that crosses the inner obstruction, not by mere struggle but by a higher yoking of consciousness to the divine Mind.
Themes
Vṛtra-slaying (inner crossing), Empowerment and protection, Soma-aided transformation
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.48.1, RV 7.48.3-4, RV 1.32 (Vṛtra theme, Indra)
Family tradition
A Vasiṣṭha hallmark is the insistence on divine aid that both perfects and protects—strength aligned with truth and right order.
Significance
This verse explicitly states the inner battle: the perfected powers and Indra’s illumination enable the crossing of Vṛtra—an Aurobindonian key symbol for evolutionary resistance.
The deity
- Devata
- R̥bhus / Vāja, with Indra as yoke-companion
- Epithets
- vibhvaḥ (all-pervading), vājasātau (in the winning of plenitude)
- Related deities
- Soma, Indra, Tvaṣṭṛ, Aśvins
Cosmic role
R̥bhus perfect and widen the forms; Vāja secures victorious increase; Indra supplies the decisive illumination-force against obstruction.
Inner power
Formative mastery + expansive pervasion + victorious increase, culminating in breakthrough beyond inner darkness.
In ritual
Where it is used
Soma rite invocations to R̥bhus and Indra for strength and victory over obstacles.
ऋ॒भुॠ॒भुभि॑र॒भि व॑: स्याम॒ विभ्वो॑ वि॒भुभि॒: शव॑सा॒ शवां॑सि । वाजो॑ अ॒स्माँ अ॑वतु॒ वाज॑साता॒विन्द्रे॑ण यु॒जा त॑रुषेम वृ॒त्रम् ॥
ऋ॒भुः । ऋ॒भुऽभिः॑ । अ॒भि । वः॒ । स्या॒म॒ । विऽभ्वः॑ । वि॒ऽभुमिः॑ । शव॑सा । शवां॑सि । वाजः॑ । अ॒स्मान् । अ॒व॒तु॒ । वाज॑ऽसातौ । इन्द्रे॑ण । यु॒जा । त॒रु॒षे॒म॒ । वृ॒त्रम् ॥
ṛbhuḥ | ṛbhu-bhiḥ | abhi | vaḥ | syāma | vi-bhvaḥ | vi-bhumiḥ | śavasā | śavāṃsi | vājaḥ | asmān | avatu | vāja-sātau | indreṇa | yujā | taruṣema | vṛtram
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4 pādas × 11 syllables
Martial yet controlled; the final pāda’s ‘taruṣema vṛtram’ gives a climactic overcoming cadence.
Elicits courage and concentrated force; supports the feeling of being upheld while confronting obstruction.
- अभि वः स्याम (abhi vaḥ syāma)
- Literal: may we be around/under you. Symbolic: to be encompassed by higher powers; held in a protective, formative consciousness
- शवस् (śavas)
- Literal: force, strength. Symbolic: dynamic power of the being (vital/mental) uplifted and purified
- वाजसाति (vājasāti)
- Literal: winning of Vāja/prize. Symbolic: attainment of plenitude—fullness of power, joy, and right capacity
- इन्द्रेण युजा (indreṇa yujā)
- Literal: yoked with Indra. Symbolic: union of personal effort with illumined Mind-Power; right harnessing
- तरुषेम वृत्रम् (taruṣema vṛtram)
- Literal: may we overpass Vṛtra. Symbolic: cross the coverer—subconscient resistance, doubt, inertia, obscurity
- ऋभु/विभ्वन्/वाज (ṛbhu/vibhvan/vāja)
- Literal: names of divine beings. Symbolic: threefold perfection: skillful formation, wide pervasion, victorious plenitude
Soma rite and victory-prayers; invoked for strengthening powers and overcoming obstruction (Vṛtra) in the inner and outer battle.
During Soma offerings seeking empowerment and successful completion of the sacrifice/work.
Offering Soma; calling protective empowerment and victory.
Use when facing inner resistance (procrastination, fear, dullness): chant to invoke perfected force and illumined will.
śávas ‘force, might’ (energetic power), related to √śū/śvi ‘swell, be strong’ semantic field. taruṣema from √tṛ ‘cross over’ with desiderative/precative nuance: ‘may we pass beyond’. vṛtra from √vṛ ‘cover’ → ‘obstruction/coverer’: psychologically the covering that blocks the flow of light and force.
Overcoming the Covering (Vṛtra) as removal of ignorance, Union/yoking (yuj) with Indra as alignment with illumined force, Vāja as plenitude of being/force
‘Yoking with Indra’ implies alignment with the right law of action rather than impulsive vital push.
Victory over Vṛtra is the restoration of truth’s flow (light and waters) in the being.
Evolution through overcoming obstruction: perfected powers reshape the human instrument to carry higher consciousness.
Integral psychological interpretation (Aurobindo/Kashyap): Vṛtra as subconscient coverer; Indra as illumined mind.
Harnessing energies (yoke) to illumination (Indra) increases purified strength (śavas) and enables crossing the inner ‘dam’ (Vṛtra) that blocks the flow.
- What is the primary Vedic 'mythologem' present in this verse?
- The Vṛtra-myth in its operative form: yoked with Indra, the aspirant ‘crosses beyond’ the Covering. The R̥bhus supply perfected capacities; Vāja supplies victorious plenitude—together enabling the decisive passage.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The obstructor figure (Vṛtra ‘coverer’) is built transparently from √vṛ ‘cover’, a root with broad IE reach in ‘cover/ward’ semantics. The yoking motif (yuj-) has clear Indo-Iranian and wider IE parallels (Latin iugum ‘yoke’), reflecting inherited imagery of disciplined union for victory.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks an enveloping companionship (‘abhi syāma’) with the R̥bhus, not mere gifts: divine powers are asked to enter and augment human strengths, culminating in a cooperative conquest with Indra against inner obstruction.
Envision being surrounded by a circle of perfected powers; then bring Indra-light to the forehead center and feel a yoke linking that light to the heart’s aspiration; finally, imagine crossing a dark barrier (Vṛtra) into open space.
Ājñā (Indra-light) + Maṇipūra (strength/śavas) integration.
Inhale: draw light to the brow; exhale: send it down to strengthen the core; after 7 cycles, chant the final pāda once with firm exhalation to ‘cross Vṛtra’.
Collected, forceful, victorious clarity.
When resistance arises, avoid harsh effort; instead, ‘yoke’ mind to higher light, then act from that clarity. Chant 3 times, then take one concrete step immediately.
Maintain clear udatta on names and climactic verbs; the last pāda benefits from a deliberate svarita fall into ‘vṛtram’.
Mark the progression: abhi vaḥ syāma (encompassment) → śavasā śavāṃsi (strengthening) → avatu (protection) → taruṣema vṛtram (overpassing).
śavasā śavāṃsi: keep ‘śa’ palatal; avoid ‘sa’., indreṇa yujā: pronounce retroflex ṇ in indreṇa; keep yujā as yu-jā (long ā)., taruṣema: articulate ṣ (retroflex) distinctly., vṛtram: keep vocalic ṛ clear; do not turn into ‘vritram’ with short i.
Firm and steady; slightly intensified on the final pāda for the overcoming gesture.
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