Rig Veda 8.64.4: Mandala 8, Sukta 64, Mantra 4
Sukta 8.64
एहि प्रेहि क्षयो दिव्याघोषञ्चर्षणीनाम् । ओभे पृणासि रोदसी ॥
éhi préhi kṣáyo divyā́ghóṣaṁ carṣaṇīnā́m | óbhe pṛṇāsi ródasī ||
ຈົ່ງມາ, ຈົ່ງກ້າວໜ້າ, ອິນທຣະຜູ້ສະເຫມືອຢູ່ໃນສະຫວັນອັນສະຫວ່າງ, ສຽງດັງກ້ອງກັບເຜົ່າມະນຸດ. ທ່ານເຕີມເຕັມທັງສອງໂລກ, ທັງພາຍໃນ ແລະ ພາຍນອກຂອງການມີຢູ່ຂອງພວກເຮົາ.
Indra-invocation in Soma context: verses of ‘coming’ and ‘drinking’ commonly employed in Soma pressing (general Pravargya/Soma-liturgical atmosphere; precise śrauta assignment not determinable from given excerpt alone).
plenitude (pūrṇatā) as fulfilment of the worlds, descent of higher power into the human field, integration of the two planes (rodasī)
Filling both worlds suggests establishing right order across subjective and objective domains.
Heaven and earth as complementary poles to be filled by the divine force.
Integral psychological interpretation aligned with Aurobindo/Kashyap: descent of higher mind into life.
Heaven = higher mind plane; earth = embodied nature; ‘resounding’ = mantra-vibration awakening the faculties.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘coming of Indra’ (ā yāhi/éhi) as epiphany: the divine king of luminous mind descends from his heavenly station and by his presence ‘fills’ both worlds. Mythically it echoes Indra’s arrival to the Soma offering; psychologically it is the descent of illumined force that completes both higher and lower ranges of the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √i ‘go’ (ihi) continues PIE *h₁ei- ‘to go’ (cf. Lat. ire). div- (divi) aligns with PIE *di̯ew- ‘sky, shining’ (cf. Greek Zeus, Lat. deus). The dual rodasī preserves an archaic Indo-European poetic polarity of Sky–Earth as a paired cosmic frame.
- What is the relationship between the Rishi and the Devata here?
- The speaker adopts the role of summoner: repeated imperatives (éhi préhi) enact reciprocity—human aspiration calls, Indra answers by ‘filling’ (pṛṇāsi) the seeker’s entire field. The gift is not bargained but invoked as an inevitable action of the divine when rightly called.
Āvāhana of Indra: invite the illumined mind to the front; feel it filling inner/outer awareness.
viśuddha (resonant ‘āghoṣa’) and ājñā (luminous heaven)
Two-step inhale with ‘ehi—prehi’ (short-short), long exhale on ‘obhe pṛṇāsi rodasī’ (expansive).
Bright, widened attention; unified inner-outer field.
Begin with listening: let the mantra’s ‘resonance’ create space in the throat and brow; then extend awareness to include body and environment equally, without losing inner poise.
Follow marked accents; keep imperatives (ehi, prehi) crisp; sustain long vowels in divyā- and rodasī.
Make ‘ehi prehi’ slightly higher and urgent; broaden on ‘obhe pṛṇāsi rodasī’ with a widening tone.
kṣ in kṣayo: clean cluster, not ‘kh’, divyāghoṣan: split mentally di-vyā-gho-ṣan, carṣaṇīnām: retroflex ṣ, long ī, rodasī: soft d, long ī
Clear, ringing, forward-moving.
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