Rig Veda 7.22.7: Mandala 7, Sukta 22, Mantra 7
Sukta 7.22
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
तुभ्येदिमा सवना शूर विश्वा तुभ्यं ब्रह्माणि वर्धना कृणोमि । त्वं नृभिर्हव्यो विश्वधासि ॥
tubhyéd imā́ savánā śūra víśvā tubhyám bráhmāṇi várdhanā kṛṇomi | tváṃ nṛ-bhír hávyo viśvádhā asi ||
ഹേ ശൂര (ഇന്ദ്ര), ഈ എല്ലാ സവനങ്ങളും നിനക്കായിത്തന്നെ; നിനക്കായി ഞാൻ ബലം വർധിപ്പിക്കുന്ന ബ്രഹ്മാണി (സ്തുതി-വചനങ്ങൾ) നിർമ്മിക്കുന്നു. നീ മനുഷ്യശക്തികളാൽ ഹവ്യനീയൻ; സർവ്വവിധത്തിലും സന്നിഹിതനും ഫലപ്രദനും ആകുന്നു.
Word by Word
- तुभ्ये
- to youPronounपुं/स्त्री/नपुं (सर्वनाम), चतुर्थी (दत्तिव) एकवचनRole सम्प्रदानRoot युष्मद् (प्रातिपदिक सर्वनाम)
- इद्
- indeed, justIndeclinableनिपात (अव्यय)Root इद् (निपात)
- इमाः
- thesePronounस्त्रीलिङ्ग, प्रथमा बहुवचनRole कर्तृ (वाक्ये विषयः/उद्देश्यः)Root इदम् (सर्वनाम-प्रातिपदिक)
- सवनानि
- pressings, Soma-offeringsNounनपुंसकलिङ्ग, प्रथमा बहुवचनRole कर्तृ (इमाः… सवनानि = वाक्यविषयः)Root सवन (प्रातिपदिक)
- शूर
- O heroNoun (vocative epithet)पुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot शूर (प्रातिपदिक)
- विश्वानि
- allAdjectiveनपुंसकलिङ्ग, प्रथमा बहुवचन (सवनानि इति विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root विश्व (प्रातिपदिक)
- तुभ्यम्
- for youPronounपुं/स्त्री/नपुं (सर्वनाम), चतुर्थी एकवचनRole सम्प्रदानRoot युष्मद् (प्रातिपदिक सर्वनाम)
- ब्रह्माणि
- sacred formulations, hymnsNounनपुंसकलिङ्ग, द्वितीया बहुवचनRole कर्मRoot ब्रह्मन् (प्रातिपदिक; नपुंसक)
- वर्धनानि
- strengthening, increasing (ones)Adjective/Nounनपुंसकलिङ्ग, द्वितीया बहुवचन (ब्रह्माणि इति विशेषणम्/अप्पोजिशन)Role कर्म (विशेषणरूपेण)Root वर्धन (प्रातिपदिक)
- कृणोमि
- I make, I performVerbलट् (वर्तमान), परस्मैपद, उत्तमपुरुष एकवचनRole (क्रिया)Root कृ (धातु)
- त्वम्
- youPronounपुं/स्त्री/नपुं (सर्वनाम), प्रथमा एकवचनRole कर्तृRoot युष्मद् (प्रातिपदिक सर्वनाम)
- नृभिः
- with men, by menNounपुंलिङ्ग, तृतीया बहुवचनRole करण (सह/साधनभावः)Root नृ (प्रातिपदिक)
- हव्यः
- to be invoked/oblated, worthy of offeringAdjectiveपुंलिङ्ग, प्रथमा एकवचन (त्वम् इति विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root हव्य (प्रातिपदिक)
- विश्वधासि
- you are (present) in every way / everywhereVerb (with indeclinable preverbial element)लट् (वर्तमान), परस्मैपद, मध्यमपुरुष एकवचन; ‘विश्वधा’ = ‘in every way/at all times’ इति अव्ययम्Role (क्रिया)Root विश्वधा (अव्यय/उपपद) + अस् (धातु)
Sandhi Notes
- पदच्छेदः: तुभ्ये इद् इमाः सवनानि शूर विश्वानि | तुभ्यम् ब्रह्माणि वर्धनानि कृणोमि | त्वम् नृभिः हव्यः विश्वधा असि || 1) तुभ्येदि॒मा = तुभ्ये + इद् + इमाः (स्वर-संहितायां ‘इद्’ निपातः संलग्नः)
- 2) सव॑ना = सवनानि (RV पदपाठे नपुंसक बहुवचन)
- 3) ब्रह्मा॑णि = ब्रह्माणि (नपुंसक द्वितीया बहुवचन)
- 4) वर्ध॑ना = वर्धनानि (नपुंसक बहुवचन; ‘ब्रह्माणि’ इत्यस्य विशेषणम्)
- 5) नृभि॒र्हव्यो॑ = नृभिः + हव्यः (विसर्ग-लोप/रेफ-सन्धिः)
- 6) वि॒श्वधा॑सि = विश्वधा + असि (अव्यय + ‘असि’ संधिः)
The meaning
Outer meaning
All these Soma pressings are for you, O hero; for you I fashion strengthening sacred words. You are to be invoked by men, present in every way.
Inner meaning
The seeker dedicates every extraction of delight (Soma) to the growth of Indra within—illumined mind as hero-force (śūra). The brahmāṇi are not mere praises but “words of vision” that increase power (vardhanā): mantra as a builder of consciousness. Indra is ‘havya’—the one to be called by the human faculties (nṛbhiḥ), meaning the whole human instrument can learn invocation; and he is ‘viśvadhā’—effective in all modes of being, not only in ritual moments.
Universal truth
When all inner offerings are oriented to the higher Light, speech becomes creative power and the Divine Presence becomes practical in every circumstance.
Themes
Soma-ritual (inner delight), Indra as inner warrior, Mantric formation (brahmāṇi), Invocation and reciprocity
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa)
- Other hymns
- RV 7.22.1-4, RV 7.23
Family tradition
A Vasiṣṭha hallmark is the insistence that mantra (brahman) is a force of increase, not ornament—speech as yoga.
Significance
Embodies the ‘builder’ aspect of the rishi: crafting brahman that concretely strengthens the inner Indra.
The deity
- Devata
- Indra
- Epithets
- śūra (hero), havya (invocable), viśvadhā (all-effective)
- Related deities
- Soma, Agni, Bṛhaspati
Cosmic role
Champion of the gods, receiver of Soma, establisher of wideness and victorious action.
Inner power
Illumined will that can be invoked by every part of the human being to act rightly in all situations.
In ritual
Where it is used
Indra praise during Soma offerings; reinforcement mantra for the sacrificer’s intention
तुभ्येदि॒मा सव॑ना शूर॒ विश्वा॒ तुभ्यं॒ ब्रह्मा॑णि॒ वर्ध॑ना कृणोमि । त्वं नृभि॒र्हव्यो॑ वि॒श्वधा॑सि ॥
तुभ्य॑ । इत् । इ॒मा । सव॑ना । शू॒र॒ । विश्वा॑ । तुभ्य॑म् । ब्रह्मा॑णि । वर्ध॑ना । कृ॒णो॒मि॒ । त्वम् । नृऽभिः॑ । हव्यः॑ । वि॒श्वधा॑ । अ॒सि॒ ॥
tubhya | it | imā | savanā | śūra | viśvā | tubhyam | brahmāṇi | vardhanā | kṛṇomi | tvam | nṛ-bhiḥ | havyaḥ | viśvadhā | asi
44
4×11 (approx.)
Exalting, constructive cadence; strong upward lift in the ‘tubhyam…’ repetitions.
Creates a sense of consecration and inner building; supports mantra-japa as formation of power.
- śūra (शूर)
- Literal: hero. Symbolic: victorious power of illumined mind over resistance
- savanā (सवना)
- Literal: pressings. Symbolic: repeated offerings of distilled experience/joy
- brahmāṇi (ब्रह्माणि)
- Literal: sacred formulations, prayers. Symbolic: mantric thought-forms that build and expand consciousness
- vardhanā (वर्धना)
- Literal: strengthening, increasing. Symbolic: growth of inner force, widening of light
- havyaḥ (हव्यः)
- Literal: to be invoked/oblation-worthy. Symbolic: the approachable divine power responding to conscious call
- nṛbhiḥ (नृभिः)
- Literal: by men. Symbolic: by the human powers/faculties when they become awake
- viśvadhā (विश्वधा)
- Literal: in every way. Symbolic: integral effectiveness across mind-life-body
Soma rite context (savana-traya: morning/midday/evening pressings); applicable in Indra-invocations within Agniṣṭoma/Ukthya-type performances as well as inner 'soma' contemplative offerings.
When dedicating Soma to Indra and reciting brahman to ‘increase’ the deity’s power in the rite
Consecratory recitation; mental dedication of all offerings to Indra
Before study, decision-making, or challenging work: dedicate effort to the higher intelligence and speak/think only what strengthens clarity.
(√su 'to press out, extract') indicates the extraction of soma—outerly juice, innerly essence/delight drawn from experience. from (√bṛh 'to grow, expand') are utterances that expand consciousness; (√vṛdh 'to increase') marks their function as increasers of the Indra-force. (√kṛ 'to make, do') stresses conscious formation of mantra. (√hu 'to call, invoke, sacrifice') denotes the invocable principle; is an adverbial formation from 'all' + /́- sense 'in arrangement/ways', meaning 'in every manner'.
R̥ta (right ordering implied by 'viśvadhā'—Indra’s all-effective arrangement), Mantra as consciousness-builder (bráhman as expansive word-power)
Right invocation makes the divine power ‘present in every way’—ṛta becomes operative in life.
Brahmāṇi as truth-formulations that increase luminous effectiveness.
Creation by Word: brahman as formative force shaping inner reality.
Vedic mantra-yoga; anticipates Upaniṣadic emphasis on brahman as power and presence.
Soma pressing (ritual extraction paralleling inner extraction of delight); Thunder/heroic force (Indra as storm-power transmuted into victorious consciousness)
Soma = distilled ānanda offered to awaken heroic illumination; storm-hero = dynamic clarity that acts.
- What is the primary Vedic 'mythologem' present in this verse?
- The savana-to-Indra axis: the repeated Soma-pressings offered to Indra, who is 'havyá'—the invocable power. Mythically this is the nourishment/empowerment of Indra for victory; psychologically it is the extraction of delight-essence (soma) and the forging of expanding mantra (bráhmāṇi) to strengthen the inner champion against obstruction.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key roots align with widespread Indo-European verbal ideas: √kṛ 'make/do' (PIE *kwer-/*ker- 'do, make' often compared via Indo-Iranian developments), √vṛdh 'grow/increase' (PIE *werdh- 'grow' cf. English 'worth' is not direct, but Germanic *werþ- differs; closer are Slavic rasti 'grow' as semantic parallel; Indo-Iranian shows clear inherited growth root), and √hu 'invoke/pour' (Indo-Iranian ritual lexeme; Avestan zaotar 'invoker' is functional parallel though different root—showing a shared ritual speech culture). from √bṛh 'expand' expresses an inherited poetic ideology where 'word' is an expansive force.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity through consecrated speech: the seer dedicates all inner/outer pressings (savanā víśvā) and deliberately 'makes' strengthening mantras (bráhmāṇi vardhanā) for Indra; in return Indra is affirmed as universally present ('viśvadhā asi') and accessible to embodied human faculties ('nṛ-bhiḥ havyáḥ'), i.e., the divine power becomes operative within the human vessel when nourished by delight and right-formulated vision.
Consecrate all inner ‘pressings’ (experiences) to Indra; build a mantra-thought that strengthens clarity.
viśuddha (speech/mantra)
chant with slightly prolonged vowel on ‘tubhyam’; feel the offering rise on exhale
Consecrated, unified, integrally effective awareness.
Write or silently form one ‘brahman’ sentence of truth each day (a vow of clarity) and repeat it after chanting, letting it shape actions.
Triṣṭubh with repeated ‘tubhy-’ openings carrying udātta prominence; maintain consistent pitch peaks to emphasize dedication.
Mark the anaphora (tubhyed…tubhyam…) clearly; slight pause after each pāda to ‘offer’ inwardly.
tubhyed: sandhi—pronounce ‘tubhyed’ smoothly (tubhyā id → tubhyed), vardhanā: dental ‘d’, not retroflex, nṛbhiḥ: vocalic ṛ; visarga lightly aspirated, viśvadhāsi: keep ‘śv’ cluster clear
bright, constructive, uplifted
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