Rig Veda 7.27.5: Mandala 7, Sukta 27, Mantra 5
Sukta 7.27
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
नू इन्द्र राये वरिवस्कृधी न आ ते मनो ववृत्याम मघाय । गोमदश्वावद्रथवद्व्यन्तो यूयं पात स्वस्तिभिः सदा नः ॥
nū índra rāyé várivaskṛdhī na ā́ te máno vavṛtyāma maghā́ya | gómad áśvāvad ráthavad vyàntaḥ yūyám pāta svastí-bhiḥ sádā naḥ ||
ഹേ ഇന്ദ്രാ, ഇപ്പോൾ ധന-സമൃദ്ധിക്കായി ഞങ്ങൾക്ക് വിശാലവും സ്വതന്ത്രവുമായ ഇടം (വരിവസ്) ഒരുക്കുക; ഹേ മഘവൻ, ഞങ്ങളുടെ മനസ്സ് പൂർണ്ണമായി നിനക്കേയ്ക്ക് തിരിയട്ടെ. ഗോമത്, അശ്വാവത്, രഥവത് സമൃദ്ധി നൽകിക്കൊണ്ട്—ഹേ ആനന്ദത്തിന്റെ ശക്തികളേ—നിങ്ങൾ സദാ സ്വസ്തിയാൽ ഞങ്ങളെ കാത്തുകൊള്ളുക.
Word by Word
- नु
- now, indeedIndeclinableparticle (emphatic/temporal): ‘now, indeed’Root नु
- इन्द्र
- O IndraNounmasculine, vocative singularRole (addressed deity)Root इन्द्र
- राये
- for wealthNounfeminine, dative singularRole SampradānaRoot राय् (प्रातिपदिक: राय-)
- वरिवः
- wide space; free scope; favorNounneuter, accusative singularRole KarmaRoot वरिवस् (प्रातिपदिक: वरिवस्-)
- कृधी
- make; grantVerbimperative, 2nd person singular, parasmaipada (Vedic injunctive/imperative usage)Role (predicate; addressed to Indra)Root कृ (करोति)
- नः
- for us / to usPronoungenitive/dative plural enclitic (‘of us/to us’)Role SampradānaRoot अस्मद्
- आ
- hither; towardsIndeclinablepreverb/adverb: ‘towards, hither’Root आ
- ते
- of you; thyPronoungenitive singular (‘of you/thy’)Role Sambandha (genitival relation)Root त्वद्
- मनः
- mind; intentionNounneuter, accusative singularRole KarmaRoot मनस् (प्रातिपदिक: मनस्-)
- ववृत्याम
- may we turn/attach (it); may we directVerb1st person plural, optative (Vedic), parasmaipadaRole (predicate; subject = ‘we’)Root वृत् (वर्तते/वृणोति in Vedic sense ‘to turn/choose’)
- मघाय
- for bounty; for generosityNounfeminine, dative singularRole SampradānaRoot मघा (प्रातिपदिक: मघा-)
- गोमत्
- possessing cows; rich in cattleAdjectiveneuter, nominative/accusative singular (used adverbially/elliptically with ‘wealth’)Role Viśeṣaṇa (qualifier)Root गोमत् (गो + मतुप्)
- अश्वावत्
- possessing horsesAdjectiveneuter, nominative/accusative singular (elliptic)Role ViśeṣaṇaRoot अश्वावत् (अश्व + मतुप्)
- रथवत्
- possessing chariotsAdjectiveneuter, nominative/accusative singular (elliptic)Role ViśeṣaṇaRoot रथवत् (रथ + मतुप्)
- व्यन्तः
- those who strive/press on; active ones (the singers/companions)Noun/Adjectivemasculine, nominative pluralRole KartāRoot व्यन्त् (प्रातिपदिक: व्यन्त्-)
- यूयम्
- you (all)Pronounnominative pluralRole KartāRoot युष्मद्
- पात
- protectVerbimperative, 2nd person plural, parasmaipadaRole (predicate)Root पा (पिबति/पाति ‘to protect’)
- स्वस्तिभिः
- with well-being; with blessingsNounfeminine, instrumental pluralRole KaraṇaRoot स्वस्ति (प्रातिपदिक: स्वस्ति-)
- सदा
- alwaysIndeclinableadverb: ‘always’Root सदा
- नः
- usPronounaccusative plural enclitic (‘us’)Role KarmaRoot अस्मद्
Sandhi Notes
- Sandhi resolution (padapāṭha-style): नू→नु (particle)
- वरिवस्कृधी = वरिवः + कृधी (visarga before k lost in saṃhitā)
- न॒ आ = नः + आ (enclitic pronoun + preverb)
- आ ते = आ + ते
- गोमदश्वावद्रथवद्व्यन्तो = गोमत् + अश्वावत् + रथवत् + व्यन्तः (final -t of -वत् assimilates before voiced vy- in saṃhitā)
- स्वस्तिभिः = स्वस्ति + भिस् (instr. pl.). Accents as in saṃhitā are retained in the given text
- analysis is morphological, not a full accent derivation
The meaning
Outer meaning
O Indra, make for us a wide free space for wealth; may our mind turn toward you, the bountiful. Possessing cows, horses, and chariots, may you (and your powers) protect us always with well-being.
Inner meaning
The seeker asks for varivas—inner wideness and unobstructed space—so consciousness can grow without compression by fear, habit, or subconscient knotting. Then the mind (manas) can turn wholly toward the Magnificent Giver (maghāya): a conversion of attention from scattered desire to a single luminous aim. The ‘cows’ (gomat) are rays of knowledge; ‘horses’ (aśvavat) are vital energies disciplined for right movement; ‘chariots’ (rathavat) are organized means of advance—coordinated faculties that carry the being forward. Addressing ‘yūyam…vyantaḥ’ suggests not only Indra but the supporting powers of delight/expansion that accompany illumination. Protection by svastibhiḥ is not mere luck: it is harmonizing currents that keep the path auspicious and integrated.
Universal truth
Spiritual progress needs inner space, a turned mind, illumined understanding, disciplined energy, and coordinated instruments of action—held together by an underlying harmony of well-being.
Themes
Indra-invocation, inner-widening (varivas), protection and well-being (svasti), illumination-symbolism (go/cows)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.23, RV 7.24, RV 7.25, RV 7.27
Family tradition
Mandala 7’s Vasiṣṭha stream frequently prays for wideness (uru/varivas) and right orientation of mind, showing a yoga of integration rather than escape.
Significance
Vasiṣṭha articulates a practical inner program: wideness, conversion of mind, and the acquisition of light and force—sustained by svasti (harmonious protection).
The deity
- Devata
- Indra
- Epithets
- maghā (bountiful), rāyaspati (lord of wealth, implied), gopati (lord of rays/cows, symbolic)
- Related deities
- Aditi (wideness), Maruts (energies/horses), Sarasvatī/Bṛhaspati (illumined speech/knowledge)
Cosmic role
Giver of wideness and victorious means; releases light (go), energizes movement (aśva), and provides vehicles of progress (ratha).
Inner power
Power of expansive illumination that frees the being from constriction and aligns mind and life-force toward a single divine aim.
In ritual
Where it is used
General Indra invocation for prosperity and protection; adaptable to daily recitation seeking svasti.
नू इ॑न्द्र रा॒ये वरि॑वस्कृधी न॒ आ ते॒ मनो॑ ववृत्याम म॒घाय॑ । गोम॒दश्वा॑व॒द्रथ॑व॒द्व्यन्तो॑ यू॒यं पा॑त स्व॒स्तिभि॒: सदा॑ नः ॥
नु । इ॒न्द्र॒ । रा॒ये । वरि॑वः । कृ॒धि॒ । नः॒ । आ । ते॒ । मनः॑ । व॒वृ॒त्या॒म॒ । म॒घाय॑ । गोऽम॑त् । अश्व॑ऽवत् । रथ॑ऽवत् । व्यन्तः॑ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥
nu | indra | rāye | varivaḥ | kṛdhi | naḥ | ā | te | manaḥ | vavṛtyāma | maghāya | go--mat | aśva-vat | ratha-vat | vyantaḥ | yūyam | pāta | svasti-bhiḥ | sadā | naḥ
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4×~11 syllables
Prayerful yet forceful; a widening cadence in the first half, then a protective benediction-like closure.
Opens the chest and breath (sense of space), then settles into a protective, auspicious resonance.
- वरिवस् (varivas)
- Literal: wide space, free room. Symbolic: Inner wideness; release from constraint; psychological freedom for growth
- राय (rāya)
- Literal: wealth. Symbolic: Abundance of being—resources of consciousness and life-force
- मनस् (manas)
- Literal: mind. Symbolic: Attention and sense-mind that must turn toward the higher light
- मघाय (maghāya)
- Literal: to the bounteous one. Symbolic: To the divine giver within—source of plenitude
- गोमत् (gomat)
- Literal: possessing cows. Symbolic: Possessing rays of illumination/knowledge
- अश्ववत् (aśvavat)
- Literal: possessing horses. Symbolic: Possessing trained vital energies for movement and action
- रथवत् (rathavat)
- Literal: possessing chariots. Symbolic: Possessing organized instruments for victorious advance
- स्वस्ति (svasti)
- Literal: well-being, auspiciousness. Symbolic: Harmonizing protection; integrative balance that sustains the journey
- पा (pā)
- Literal: protect. Symbolic: Guard the consciousness from relapse and dispersion
Indra-invocation in Soma contexts; suitable for Indra-stotra at Soma pressing (general Śrauta usage rather than a single fixed rite)
Morning or before undertaking important action/travel; also in Soma praise contexts.
Japa/recitation with intention for wideness, right orientation, and auspicious guarding.
A mantra for anxiety/compression: chant to create ‘inner room’ before decisions; also for students/professionals seeking clarity (go), energy (aśva), and effective tools (ratha).
Key terms: (1) (varivas) ‘wide room, free space’—from √vṛ ‘to cover/enclose’ with semantic development to ‘scope/room’; in inner sense, removal of constriction in consciousness. (2) (rayi) ‘wealth, abundance’—linked with √rā/√rai ‘to give, bestow; shine’ (semantic overlap in Vedic usage), hence ‘plenitude’ not merely material. (3) (vavṛtyāma) desiderative/volitive nuance from √vṛt ‘to turn, roll, proceed’; indicates conscious conversion of mind toward the divine. (4) - (go-mat) ‘possessing cows’—go from √gā/√gam with Vedic polysemy ‘cow/ray/light’; standard RV symbolism aligns ‘cows’ with illuminations recovered. (5) (svasti) from su-asti ‘good being’; auspicious integrality, a stable right-order (ṛta-friendly) condition.
Rayi as plenitude of being, Svasti as stable harmony aligned with ṛta, Conversion of manas toward the divine (inner discipline)
Wideness enables ṛta to be established in life; svasti is ṛta felt as harmony and protection.
Turning mind to Indra is turning toward truth-guided discernment rather than desire-driven thought.
Expansion and organization of powers—light, energy, and instrument—so the being can advance.
Integral yoga reading: wideness (Aditi principle) as a condition for descent of light and force into embodied life.
morning (practically apt for ‘now’ and turning the mind; not explicit)
Space = freedom of consciousness; cows = rays of knowledge; horses = vital dynamism; chariots = organized capacities for progress.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘making of wide space’ (varivas-kṛ) by Indra: the archetypal act of breaking constriction/obstruction so the seeker can receive rayi (plenitude). In symbolic continuity with Indra’s Vṛtra-splitting, the inner obstruction is removed and the ‘cows’ (rays/knowledges) become available as a stable possession (gomat).
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several key lexemes preserve old Indo-European patterns: manas (PIE *mén-os ‘mind’), √vṛt ‘turn’ (cognate with Latin vertere ‘to turn’), and su-asti (svasti) paralleling the inherited ‘good-being’ compound formation (PIE *h₁su- ‘good’ + *h₁es- ‘to be’). These support the antiquity of the verse’s conceptual grammar: turning of mind, establishment of space, and invocation of ‘good being’ as a protective state.
- What is the relationship between the Rishi and the Devata here?
- The rishi adopts a reciprocal stance: (a) an inner offering of alignment—‘may our mind turn toward you’—as the human side of the exchange, and (b) a request for Indra’s divine action—‘make wide space; protect with svasti’—as the god’s response. The boons (gomat/aśvavat/rathavat) are framed as instruments of inner progress: illumination, energized movement, and organized victorious advance.
Create inner wideness (varivas) and turn attention toward the illumined Mind; receive light, energy, and coordinated action.
anāhata (wideness/space) supported by ājñā (right orientation)
Slow inhalation imagining spaciousness in the chest; exhale offering the mind’s restlessness to Indra; repeat with mantra cadence.
Wide, quiet, aligned; readiness for effective action without strain.
1) On ‘varivas kṛdhī’ feel space opening around thoughts. 2) On ‘ā te mano…’ gently turn attention upward/inward. 3) On ‘gomad aśvāvad rathavad’ receive light-energy-instrument as three coordinated gifts. 4) Rest in ‘svastibhiḥ’ as harmonizing protection.
Standard Vedic accents per recension; keep natural udātta prominence on ‘índra’ and key imperatives ‘kṛdhī’, ‘pā́ta’.
Let the first pāda expand (don’t rush ‘varivas’). Slightly emphasize the triad ‘gomad-aśvāvad-rathavad’ as a single gift-cluster.
‘varivas’ with clear short a in kṛdhī and dental d, ‘vavṛtyāma’ keep vṛ with vocalic ṛ, ‘svastibhiḥ’ articulate sv- cluster cleanly, and final ḥ lightly, ‘yūyam’ long ū; avoid ‘yu-yam’ splitting
Warm, expansive, protective; allow resonance on long vowels.
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