Rig Veda 4.37.5: Mandala 4, Sukta 37, Mantra 5
Sukta 4.37
- Rishi
- Vāmadeva Gautama
- Devata
- Rbhu/Ṛbhukṣaṇa
- Chandas
- Anuṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
ऋभुमृभुक्षणो रयिं वाजे वाजिन्तमं युजम् । इन्द्रस्वन्तं हवामहे सदासातममश्विनम् ॥
ṛbhúm ṛbhukṣaṇo rayíṃ vā́je vājíntamaṃ yújam | índrasvantaṃ havāmahe sadā́sātamam aśvínam ||
ഞങ്ങൾ ഋഭുവിനെയും ഋഭുക്ഷണനെയും ആഹ്വാനം ചെയ്യുന്നു—വാജ (വിജയബലം)ത്തിൽ റയി (സമൃദ്ധി) കൊണ്ടുവരുന്ന, ഏറ്റവും വിജയിയായ യുജ് (സഹചാരി). ഇന്ദ്രനാൽ പരിപൂർണ്ണൻ, സദാ ജയശീലൻ—അശ്വിനന്മാരെപ്പോലെ സഹായകൻ—അവനെയാണു ഞങ്ങൾ യജ്ഞത്തിൽ വിളിക്കുന്നത്.
Word by Word
- ऋभुम्
- ऋभु (ऋभुओं में से एक) कोNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot ऋभु (प्रातिपदिक) / ऋभु- (नाम)
- ऋभुक्षणः
- ऋभुक्षण (ऋभुओं का नाम/उपाधि)Noun (proper epithet)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot ऋभुक्षण (प्रातिपदिक)
- रयिम्
- धन/सम्पत्ति कोNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रयि (प्रातिपदिक)
- वाजे
- युद्ध/प्रतियोगिता/दौड़ मेंNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot वाज (प्रातिपदिक)
- वाजिन्तमम्
- सबसे अधिक वाजी/वेगवान/विजयीAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root वाजिन् (प्रातिपदिक) + तमप् (सुपरलटिव)
- युजम्
- सहचर/युग्म (साथी) कोNoun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot युज् (प्रातिपदिक; ‘युज्’ = जोतने/जुड़ने वाला, साथी)
- इन्द्रस्वन्तम्
- इन्द्र-सम्बद्ध/इन्द्र-युक्तAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root इन्द्रस्वन्त (प्रातिपदिक; इन्द्र + स्वन्त)
- हवामहे
- हम आह्वान करते हैंVerbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष, बहुवचनRole क्रियाRoot √ह्वा (ह्वयति/हवते) ‘आह्वान करना’
- सदासातमम्
- सदा-सर्वदा सबसे अधिक विजयी/सफलAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root सदा + सातम (प्रातिपदिक; ‘सात’ = विजयी/प्राप्त करने वाला) + तमप्
- अश्विनम्
- अश्विन (देव-युगल) कोNoun (dual deity-name used as collective/one invoked entity)पुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अश्विन् (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (संभाव्य): ऋभुम् | ऋभुक्षणः | रयिम् | वाजे | वाजिन्तमम् | युजम् | इन्द्रस्वन्तम् | हवामहे | सदासातमम् | अश्विनम् । 1) ऋभुमृभुक्षणो = ऋभुम् + ऋभुक्षणः (म् + ऋ → मृ; विसर्ग-लोप/संधि से ‘क्षणः’ → ‘क्षणो’ पदान्त ‘अः’ > ‘ओ’). 2) वाजे वाजिन्तमम्: संधि नहीं (पदविराम). 3) इन्द्रस्वन्तं हवामहे: पदान्त -म् + ह- पर अनुनासिक/अनुस्वार-प्रयोग
- पाठ में ‘इन्द्रस्वन्तं’. 4) सदासातममश्विनम् = सदासातमम् + अश्विनम् (म् + अ → मऽ/म; संधि से संयुक्त लेखन)
The meaning
Outer meaning
The poet invokes Rbhu/Ṛbhukṣaṇa who brings rayi (wealth/plenitude) in vāja (winning force), the most victorious yoke-fellow. Indra-filled and ever-conquering, he is an Aśvin-like helper called upon.
Inner meaning
Rayi is inner plenitude—richness of light, power, and harmony—secured through vāja, the victorious impulsion of the soul’s striving. The Rbhu-power is ‘yujam’, a yoked companion: a cooperative force within that works alongside the seeker. ‘Indrasvantam’ means filled with Indra—illumined mind pervading the skill-power—so the craftsmanship becomes guided by light, not by habit. ‘Aśvinam’ points to swift, practical aid: the Rbhu-power acts like the Aśvins, bringing timely remedies and effective adjustments in the embodied life.
Universal truth
The divine help we need is not abstract: it is a yoked companion-force that brings inner abundance through victorious effort, guided by illumination and able to act swiftly in life.
Themes
Boon-seeking, Victory-force (vāja), Divine assistance
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.26–4.27, RV 4.33–4.37
Family tradition
Vāmadeva often yokes divine powers to the human journey—presenting them as companions in conquest and helpers in embodied transformation.
Significance
He emphasizes cooperative divine action: illumination (Indra) must inhabit skill and formation (Rbhus) to yield lasting victory and plenitude.
The deity
- Devata
- Rbhu/Ṛbhukṣaṇa (invoked as helper)
- Epithets
- vājin-tamam (most victorious), yujam (yoked companion), indrasvantam (Indra-filled), sadāsātamam (ever-conquering), aśvinam (Aśvin-like helper)
- Related deities
- Indra, Aśvins, Soma
Cosmic role
A perfected formative power that wins the plenitude and brings it into workable life-forms; mediates between illumination and practical execution.
Inner power
Skill guided by light: the capacity to reshape habits, refine faculties, and secure stable gains in consciousness.
In ritual
Where it is used
Invocation of Rbhu-power as helper within praise sequences; adaptable to offerings for success and plenitude
ऋ॒भुमृ॑भुक्षणो र॒यिं वाजे॑ वा॒जिन्त॑मं॒ युज॑म् । इन्द्र॑स्वन्तं हवामहे सदा॒सात॑मम॒श्विन॑म् ॥
ऋ॒भुम् । ऋ॒भु॒क्ष॒णः॒ । र॒यिम् । वाजे॑ । वा॒जिन्ऽत॑मम् । युज॑म् । इन्द्र॑स्वन्तम् । ह॒वा॒म॒हे॒ । स॒दा॒ऽसात॑मम् । अ॒श्विन॑म् ॥
ṛbhum | ṛbhukṣaṇaḥ | rayim | vāje | vājin-tamam | yujam | indrasvantam | havāmahe | sadāsātamam | aśvinam
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4 pādas of ~8 syllables (subject to Vedic scanning)
Compact, mantra-like, easily repeatable
Good for japa and internalization; creates a steady, practical resolve and companionship-feeling.
- रयि (rayi)
- Literal: wealth, abundance. Symbolic: spiritual plenitude: resources of light, harmony, and inner richness
- वाज (vāja)
- Literal: prize, strength, winning. Symbolic: victorious force of ascent; power that wins the light
- युजम् (yujam)
- Literal: yoked, companion. Symbolic: inner ally; disciplined cooperative power in sadhana
- इन्द्रस्वन्तम् (indrasvantam)
- Literal: possessing Indra. Symbolic: filled with illumined mind; action guided by clarity and truth
- सदासातमम् (sadāsātamam)
- Literal: ever-most-conquering. Symbolic: persistent victory over recurring resistance
- अश्विनम् (aśvinam)
- Literal: Aśvin-like. Symbolic: swift helper-power that brings practical transformation
Invocation for rayi and victorious force; suitable in offerings seeking increase and successful completion (sādana) of the rite.
When calling for aid in winning the ‘prize’ (vāja) and establishing abundance (rayi)
Recitation with offering intention; mentally ‘yoking’ one’s effort to the divine companion
A short verse suitable for daily repetition to cultivate victorious steadiness and practical divine help in work and sadhana.
rayi from √rā 'to give, bestow' (abundance as bestowed plenitude); √yuj 'yoke, join' (yujam) from PIE *yeug- (cf. Latin iugum, English yoke); √hū 'call' in havāmahe. 'aśvin' from aśva 'horse' → swift, rescuing power.
rayi as plenitude of being, yoga/yuj as joining of human and divine force
Victory is stable (sadāsātamam) when aligned with right seeing (Indra) and right formation (Rbhu).
Plenitude is a truth-effect: abundance follows illumination embodied in skill.
Bringing higher riches into formed life—translation of light into workable order.
Aurobindonian: transformation requires illumined skill-power and persistent conquest.
Yoke = disciplined integration; Aśvin swiftness = rapid practical adjustment; wealth/prize = inner gains of light and harmony.
- What is the primary Vedic 'mythologem' present in this verse?
- The helper-power (Rbhu) as a victorious companion who brings rayi through vāja: the mythic motif is the 'divine ally' invoked for successful attainment—an Aśvin-like rescuer quality fused with Indric force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- yujam reflects PIE *yeug- 'join/yoke' (Latin iugum, English yoke). aśvin derives from aśva < PIE *h₁éḱwos 'horse'. These preserve core IE mobility/connection metaphors used for divine-human linkage.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks a concrete inner result—rayi—through the devatā’s victorious force. The relationship is contractual in ṛta: invocation (havāmahe) + praise of capacity (vājintama, sadāsātama) → bestowal of plenitude and successful completion of the inner work.
Feel a ‘yoked companion’ force within—skill guided by illumination—bringing steady victory and inner abundance.
anahata (supportive companionship) and ajna (Indra-guidance)
Gentle 4-4 breathing; chant on exhale; pause briefly after ‘indrasvantam’ to feel light enter action
Quiet confidence; integrated will and clarity
Repeat as japa before action: ‘May illumined skill accompany me; may victory be constant; may plenitude establish.’ Align intention with service, not egoic winning.
Tri-svara; keep clear udātta lifts on key invocatory nouns (rayím, vā́je, yújam, índrasvantam per accent tradition).
Anuṣṭubh benefits from even pacing; avoid rushing sandhi; keep each pāda distinct.
ṛbhum ṛbhukṣaṇaḥ: vocalic ṛ twice—do not flatten to ‘ri’, vājin-tamam: articulate nasal ‘n’ before t, indrasvantam: consonant cluster -sv- cleanly, sadāsātamam: long ā’s sustained
steady, intimate, mantra-like
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