Rig Veda 7.32.20: Mandala 7, Sukta 32, Mantra 20
Sukta 7.32
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
तरणिरित्सिषासति वाजं पुरंध्या युजा । आ व इन्द्रं पुरुहूतं नमे गिरा नेमिं तष्टेव सुद्र्वम् ॥
taraṇír ít sisāsati vā́jaṃ púraṃdhyā yujā́ | ā́ va índraṃ puruhū́taṃ náme girā́ némim táṣṭeva sudrám ||
ຜູ້ຂ້າມຜ່ານແທ້ຈິງແມ່ນຊອກຫາເພື່ອຊະນະພະລັງຊະນະໂດຍພະລັງງານທີ່ຖືກຜູນພັນກັບຄວາມເຂົ້າໃຈທີ່ຖືກຕ້ອງ. ຕໍ່ເຈົ້າ, ໂອອິນທຣະຜູ້ຖືກຮຽກຮ້ອງຫຼາຍ, ຂ້າພະເຈົ້າຄົ້ນນົບດ້ວຍຄໍາເວົ້າ, ຄືກັບຂອບລໍ້ທີ່ຖືກສ້າງຢ່າງດີໂດຍຊ່າງຝີມື, ໜັກແໜ້ນແລະຖືກຕ້ອງໃນການແລ່ນ.
Word by Word
- तरणिः
- the overcomer / swift victorNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot तरणि- (प्रातिपदिक; √तॄ/तॄण् ‘तरति’ से ‘तरणि’ ‘तारक/विजयी/वेगवान्’)
- इत्
- indeed / justIndeclinableनिपात (अव्यय)Root इत् (निपात)
- सिषासति
- desires to win/obtainVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRoot √सास्/शास् (इच्छार्थे; desiderative) → सि-षा-स- (देसिदेरटिव)
- वाजम्
- prize / strength / bootyNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot वाज-
- पुरंध्या
- with bounty / with liberalityNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot पुरंध्या- (स्त्री; ‘पुरं-ध्या’ ‘बहु-धन/समृद्धि देनेवाली’)
- युजा
- with a yoked (helper/companion)Nounपुंलिङ्ग/नपुंसक (वेदे), तृतीया, एकवचनRole KaraṇaRoot युज्- (प्रातिपदिक ‘युज्/युज्’ ‘योक्/सहचर’)
- आ
- towards / hitherIndeclinableउपसर्ग/निपातRoot आ (उपसर्ग/अव्यय)
- वः
- for you (pl.) / of youPronounषष्ठी (सम्बन्ध) बहुवचन (एन्क्लिटिक)Role SampradānaRoot युष्मद्-
- इन्द्रम्
- IndraNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot इन्द्र-
- पुरुहूतम्
- much-invokedAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (इन्द्रम् विशेषण)Role KarmaRoot पुरुहूत- (बहुव्रीहि/कर्मधारय; ‘बहु-आहूत’)
- नमे
- I bowVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRoot √नम् (नमति)
- गिरा
- with a hymn/voiceNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot गिर्-/गिरा-
- नेमिम्
- rim / felly (of a wheel)Nounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot नेमि-
- तष्टा
- a carpenter / fashionerNounपुंलिङ्ग, प्रथमा, एकवचन (कर्तृवाचक ‘कारीगर’)Role KartāRoot √तक्ष् (तक्षति) → तष्टृ (कृदन्त)
- इव
- likeIndeclinableअव्ययRoot इव (उपमा-अव्यय)
- सुद्र्वम्
- well-fitted / firmly setAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (नेमिम् विशेषण)Role KarmaRoot सुद्र्व- (प्रातिपदिक; ‘सु-’ + द्र्व/द्रु- ‘दृढ/स्थिर/सुदृढ’)
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): त॒रणि॒रित्सि॑षासति = तरणिः + इत् + सिषासति। वाजं पुरंध्या युजा (सन्धि नहीं/पद-सीमा)। आ व इन्द्रं = आ + वः + इन्द्रम् (वः एन्क्लिटिक)। पुरुहूतं नमे = पुरुहूतम् + नमे (म् + न् संयोग)। गिरा नेमिं = गिरा + नेमिम्। तष्टेव = तष्टा + इव।
The meaning
Outer meaning
The “crosser” strives to win vāja (prize/strength) by yoked right-intelligence; the singer bows to much-invoked Indra with well-fashioned speech, firm like a crafted wheel-rim.
Inner meaning
The seeker who has the power to cross inner obstacles (taraṇiḥ) presses forward to gain vāja—victorious plenitude—by yoking puraṃdhyā, the right-discerning intelligence that “fills” the mind with true perceptions. The hymn itself is offered as a perfectly fitted instrument: speech made true, steady, and serviceable for the inner journey, so that Indra (illumined Mind) may be drawn near and established in the movement of life.
Universal truth
Progress is secured not by vague aspiration but by disciplined, well-shaped expression and a yoked, discerning intelligence; when our will and understanding are rightly harnessed, the higher Light (Indra) becomes present and the journey runs true like a well-made wheel.
Themes
crafted hymn, aspiration for vāja, inner journey, Indra invocation
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.18, RV 7.19, RV 7.23, RV 7.31, RV 7.32
Family tradition
Seer-family of Maṇḍala 7, noted for harmonizing force (Indra) with order (ṛta) and for mantric craftsmanship—speech as a perfected instrument.
Significance
Vasiṣṭha’s vision often emphasizes right formation (ṛta-shaped thought, word, and action) so the illumined Mind can govern the life-movement without deviation.
The deity
- Devata
- Indra
- Epithets
- Puruhūta (much-invoked), Maghavan (bountiful), Śūra (hero)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas, Maruts
Cosmic role
Bringer of the luminous heaven (svar), breaker of obstructions, establisher of victorious movement and plenitude.
Inner power
Illumined Mind-force that turns aspiration into effective conquest—clarity, courage, and decisive perception.
In ritual
Where it is used
Indra-stuti within Soma-yajña sequences (general Indra praise; also battle/protection invocations)
त॒रणि॒रित्सि॑षासति॒ वाजं॒ पुरं॑ध्या यु॒जा । आ व॒ इन्द्रं॑ पुरुहू॒तं न॑मे गि॒रा ने॒मिं तष्टे॑व सु॒द्र्व॑म् ॥
त॒रणिः॑ । इत् । सि॒सा॒स॒ति॒ । वाज॑म् । पुर॑म्ऽध्या । यु॒जा । आ । वः॒ । इन्द्र॑म् । पु॒रु॒ऽहू॒तम् । न॒मे॒ । गि॒रा । ने॒मिम् । तष्टा॑ऽइव । सु॒ऽद्र्व॑म् ॥
taraṇiḥ | it | sisāsati | vājam | puram-dhyā | yujā | ā | vaḥ | indram | puru-hūtam | name | girā | nemim | taṣṭāiva | su-dram
44
4 pādas of ~11 syllables each
Forward-driving, martial-yet-controlled cadence suited to invocation and conquest.
Builds inner momentum and steadiness; supports a ‘well-running’ mental wheel—continuous aspiration without wobble.
- तरणिः (taraṇiḥ)
- Literal: crosser, one who passes over. Symbolic: the soul-force/will that crosses ignorance and resistance
- वाजम् (vājam)
- Literal: prize, strength, victorious gain. Symbolic: plenitude of effective energy; spiritual victory-power
- पुरंध्या (puraṃdhyā)
- Literal: right discernment; ‘city-filling’ intelligence. Symbolic: truth-discriminating buddhi that fills the mind with right formations
- युजा (yujā)
- Literal: yoked, harnessed. Symbolic: collected, disciplined union of faculties for the inner work
- पुरुहूतम् (puruhūtam)
- Literal: much-invoked. Symbolic: the ever-callable illumining Power responding to repeated aspiration
- गिरा (girā)
- Literal: by speech/hymn. Symbolic: mantric word shaped to carry force and truth
- नेमिम् (nemim)
- Literal: wheel-rim. Symbolic: stable law/structure that makes forward movement possible
- तष्टा इव (taṣṭā iva)
- Literal: like a craftsman (shaping). Symbolic: conscious formation—refining thought/speech into a true instrument
- सुद्र्वम् (sudrvam)
- Literal: well-running/firm in running. Symbolic: unbroken steady progress of sadhana
Praise with crafted speech (gir) likened to a well-made wheel; supports the ‘running’ of the rite and the seeker’s progress toward vāja under Indra.
During Soma pressing/offerings or Indra-focused recitations in larger rites; also adaptable to daily japa as an Indra-call.
Recitation with offering (ghee/soma) and mental ‘yoking’ of intention to right discernment.
Use before demanding work or spiritual practice: a short invocation to harness intelligence and make speech/actions ‘well-shaped’ and steady.
taraṇi (from √tṛ) is the archetype of one who crosses obstacles—inner yogin/aspirant. purandhyā is read as discerning intelligence that ‘fills/fulfils’ (pur-) by right insight, yoked (yujā) to effort. takṣ- (taṣṭā) is the craftsman root (PIE *teks- ‘fashion’ → Latin texō ‘weave/build’), making the wheel-rim simile a classic IE poetic image: well-made speech enables true movement toward Indra.
yoking of discernment (purandhyā) to aspiration, speech as crafted instrument (vāc as wheel)
The image of the crafted wheel-rim implies ṛta as correct form enabling true motion.
Girā (speech) becomes satya when shaped like a precise instrument.
Formation of effective order from raw force—crafting the vehicle of progress.
Proto-Vedāntic / integral psychology (Aurobindo-Kashyap): ascent to svar through illumined mind and right formation.
The ‘wheel’ is the organized life-movement; ‘yoking’ is concentration; the craftsman is conscious shaping of thought/speech so progress runs true.
- What is the primary Vedic 'mythologem' present in this verse?
- The journey/chariot mythologem: the seeker as ‘crosser’ strives for vāja with yoked discernment; the hymn itself is a crafted wheel enabling forward motion toward Indra.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √takṣ ‘fashion’ corresponds to PIE *teks- (Latin texō, Greek téktōn ‘builder’). The wheel imagery and craftsmanship metaphor are shared IE poetic inheritances. √yuj ‘yoke’ reflects PIE *yeug- (Latin iugum, English yoke).
- What is the relationship between the Rishi and the Devata here?
- The rishi offers a perfectly fashioned gir (speech) as the vehicle of approach; Indra is the goal and empowering presence. The reciprocity is technical and spiritual: well-made word-power draws down the force that grants vāja.
‘Yoke’ the discerning intelligence to aspiration; offer speech/thought as a crafted instrument to the illumined Mind.
ājñā (brow)
Nadi-śodhana for 6–12 rounds, then recite on a steady exhale; brief pause after each pāda to ‘set the wheel’.
Collected, forward-moving clarity (sattvic-vīra).
Before speaking or acting, silently repeat girā…nemiṃ…: feel words becoming precise, true, and steady; then invoke Indra for decisive insight.
Vedic svara as per śākhā tradition: maintain udatta peaks on accented syllables; observe svarita as falling glide; avoid flattening the cadence of Triṣṭubh.
Lean into the natural Triṣṭubh lift near the middle of each pāda; keep ‘púru-hū́tam’ and ‘índram’ clearly accented; do not rush sandhi.
: keep retroflex ṇ in taraṇiḥ; light ‘it’, : pronounce ‘dhya’ as dh+yā (not jya), : short iṃ with nasalization, : keep ṣṭ cluster crisp; taṣ-ṭe-va, : articulate dr-vam (no extra vowel)
Bright, steady, well-articulated; ‘crafted’ diction.
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