Rig Veda 8.92.27: Mandala 8, Sukta 92, Mantra 27
Sukta 8.92
- Devata
- Indra
- Rasa
- Vira (heroism) and Adbhuta (wonder)
पराकात्ताच्चिदद्रिवस्त्वां नक्षन्त नो गिरः । अरं गमाम ते वयम् ॥
parākā́ttāc cid adrivaḥ tvā́m nakṣanta no gíraḥ | áraṃ gamāma te vayám ||
ദൂരത്തുനിന്നും പോലും, ഹേ അദ്രിവത് (കല്ലിന്റെ-ബലം ധരിക്കുന്നവനേ), ഞങ്ങളുടെ പ്രചോദിത വാക്കുകൾ നിന്നിലേക്കെത്തുന്നു. ഞങ്ങൾ പൂർണ്ണമായി നിന്റെ അടുക്കൽ എത്തട്ടെ—ഞങ്ങളുടെ സത്ത നിന്റെ സന്നിധിയെ പ്രാപിക്കട്ടെ.
Word by Word
- पराकात्
- from afarIndeclinableअव्यय; अपादानार्थे (दूरात्)Role अपादानRoot पराक (अव्यय-प्रातिपदिक) / परा + क (दूरार्थे)
- तात्
- from that (place/point)Pronounनपुंसकलिङ्ग; पञ्चमी; एकवचन (तात् = तस्मात्, वैदिक)Role अपादानRoot तद् (सर्वनाम-प्रातिपदिक)
- चित्
- evenIndeclinableअव्यय; अवधान/अपि-अर्थेRoot चित् (निपात)
- अद्रिवः
- O wielder of the stone (press-stone)Noun (epithet)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot अद्रि (प्रातिपदिक) + वस् (बहुव्रीहि/तत्पुरुष-समास; ‘अद्रि-धारिन्’)
- त्वाम्
- youPronounद्वितीया; एकवचनRole कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- नक्षन्त
- reach / attainVerbलट् (वर्तमान); प्रथमपुरुष; बहुवचन; परस्मैपद (वैदिक रूप: नक्षन्त = नशन्ति)Root नश् (धातु; ‘प्राप्नुयात्/अश्नुयात्’)
- नः
- ourPronounषष्ठी; बहुवचन (एन्क्लिटिक)Role सम्बन्धRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- गिरः
- songs / hymnsNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot गिर् (प्रातिपदिक)
- अरम्
- adequately / fittinglyIndeclinableअव्यय; पर्याप्ति/समर्थ्य-अर्थेRoot अरम् (अव्यय)
- गमाम
- may we go / may we comeVerbविधिलिङ्/आशीर्लिङ् (इच्छा/प्रार्थना); उत्तमपुरुष; बहुवचन; परस्मैपद (वैदिक: गमाम = गच्छेम/गमेम)Root गम् (धातु)
- ते
- to youPronounचतुर्थी; एकवचन (दत्त्यर्थे)Role सम्प्रदानRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- वयम्
- wePronounप्रथमा; बहुवचनRole कर्तृRoot अस्मद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: पराकात् तात् चित् अद्रिवः त्वाम् नक्षन्त नः गिरः । अरम् गमाम ते वयम् ॥ 1) पराकात्ता॑त् = पराकात् + तात् (व्यञ्जन-सन्धि: त् + त् → त्त्). 2) तात् + चित् → तात् चित् (सन्धि नित्यं न; पदान्त-त् परे च्, संहितायां ‘च्च’ सम्भव, परन्तु पाठे ‘ताच्चिद्’ इति). 3) चित् + अद्रिवः → चिद् अद्रिवः (पदान्त-त् परे स्वर, जश्त्व: त् → द्). 4) गिरः । अरम् — विसर्गः पदान्ते विरामे स्थितः
- परे स्वर आरम्भे संहितायां ‘गिरोऽरम्’ सम्भव, परन्तु मन्त्रपाठे विरामः।
The meaning
Outer meaning
Even from far away, O wielder of the stone, our songs reach you; may we be sufficient and come to you.
Inner meaning
Even when the seeker feels distant from the highest clarity, the inspired word (giraḥ)—true aspiration shaped into mantra—can reach the illumined Mind (Indra). ‘Adrivaḥ’ (stone-wielder) becomes the power that breaks the hardened resistances in the subconscient. The prayer is twofold: may our inner forces become ‘aram’ (adequate, rightly formed), and may our being arrive into Indra’s presence—stabilizing in luminous consciousness.
Universal truth
Distance is not decisive in inner life; sincerity and right formation of speech/intention can bridge it. Progress requires both a reaching upward (mantric aspiration) and a readiness within (fitness, aram) to receive and dwell in the higher state.
Themes
Indra-invocation, Mantric-ascent, Soma-pressing symbolism
The seer
- Other hymns
- Rig Veda 8.92 (Indra-focused sequence with recurring ‘aram’)
Significance
The anonymous seer emphasizes a key yogic law: mantra is a vehicle of contact across inner distance; ‘arrival’ is a change of station in consciousness, not a physical coming.
The deity
- Devata
- Indra
- Epithets
- Adrivaḥ, Indra
- Related deities
- Bṛhaspati (lord of inspired word), Agni (leader of sacrifice), Soma
Cosmic role
Receiver of inspired speech, breaker of obstacles, opener of the luminous worlds.
Inner power
Capacity to respond to aspiration and to shatter rigid formations that prevent ascent.
In ritual
Where it is used
Indra invocation in Soma context (general)
प॒रा॒कात्ता॑च्चिदद्रिव॒स्त्वां न॑क्षन्त नो॒ गिर॑: । अरं॑ गमाम ते व॒यम् ॥
प॒रा॒कात्ता॑त् । चि॒त् । अ॒द्रि॒ऽवः॒ । त्वाम् । न॒क्ष॒न्त॒ । नः॒ । गिरः॑ । अर॑म् । ग॒मा॒म॒ । ते॒ । व॒यम् ॥
parākāttāt | cit | adri-vaḥ | tvām | nakṣanta | naḥ | giraḥ | aram | gamāma | te | vayam
44
4 × ~11
Reaching, slightly expansive; a ‘calling across distance’ feel.
Creates a bridge-like movement: voice projects outward then returns inward as a resolve to ‘arrive’ and be sufficient.
- parākāttāt
- Literal: from far away. Symbolic: from a state of consciousness still remote from illumination; the sense of separation
- adrivaḥ
- Literal: stone-possessor/wielder. Symbolic: force that uses concentrated pressure to break obstruction; the will that smashes hardened formations
- giraḥ
- Literal: songs, inspired utterances. Symbolic: mantric thought-forms arising from the heart’s aspiration and the mind’s clarity
- nakṣanta
- Literal: reach, attain. Symbolic: the effective contact between aspiration and higher consciousness
- aram
- Literal: sufficiently, fully, rightly. Symbolic: inner adequacy—purity, steadiness, and right measure to enter the higher presence
- gamāma
- Literal: may we go/arrive. Symbolic: transition of the whole being into the state of illumination (not mere mental idea)
Soma-yajña context: invocation/approach to Indra through giras (stotra/śastra), aiming at Indra’s descent to the pressing and the release of vāja (plenitudes).
When calling Indra to the offering, especially when emphasizing the power of stotra/gir.
Recite as a summons; reinforce confidence that the hymn reaches the deity.
Use when feeling far from clarity: chant as a ‘distance-bridging’ affirmation before study, decision-making, or meditation.
< √/ ‘to reach, attain’ (Vedic: ‘arrive at, obtain’). (nom. pl.) from √/ ‘to voice, sing’ → ‘utterance, hymn’, inwardly ‘formative speech of thought’. : ‘stone’ (pressing stone / thunderbolt imagery) + - possessive; epithet of Indra as the force that breaks obstruction and presses out Soma (delight) and light.
mantra as effective speech (vāc as power), approach/attainment (gati) toward the divine force
Rightly formed speech (giraḥ) moves along Ṛta and therefore attains its goal.
The reaching power of mantra depends on truth-intention, not volume.
The Word as a path-maker: inspired speech opens the way to higher worlds.
Mantra-śakti oriented Vedic yoga (Aurobindo-Kashyap lens).
Stone-force = concentrated will; distance = separation in consciousness; song = vibration that carries aspiration upward.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘reaching’ of Indra by the giras: the mythic pattern where inspired speech successfully calls the divine power from afar to the sacrifice; inwardly, the soul’s articulated aspiration crosses distance (separation) and attains the force that breaks obstruction.
- How does the linguistic structure reflect Proto-Indo-European roots?
- aligns with PIE *gʷerH- ‘to praise, call’ (cf. idea of ‘voice/praise’ across IE poetics). (attain) continues an old ‘reach/obtain’ semantic field comparable to IE motion-attainment verbs used in hymn-address.
- What is the relationship between the Rishi and the Devata here?
- A reciprocal contract of invocation: the seer offers effective speech (giras) as the inner oblation; Indra is expected to ‘be reached’ and to respond by presence and aid—psychologically, aspiration (mantra) draws down the liberating power.
Project aspiration as a clear, simple mantra; then feel the answering presence descending as quiet strength.
Viśuddha (mantric speech) supporting Ājñā (illumination).
5–5 breathing: inhale 5 counts ‘calling’; exhale 5 counts ‘arriving’; keep throat relaxed.
Aspiring, uplifted, intent.
First, speak the mantra audibly to establish reach (nakṣanta). Then whisper it, and finally repeat mentally until a felt ‘arrival’ (gamāma) occurs—quiet contact above the brow.
Requires śākhā-specific accenting; follow saṃhitā accent marks when available.
Let ‘parākāttāt’ open with a long outward phrase; emphasize ‘tvāṃ’ and ‘giraḥ’ as the reaching points; ‘aram gamāma’ should be firm and resolved.
parākāttāt: keep long ā; double tt clear, adrivaḥ: roll/flip r lightly; v as ‘va’, nakṣanta: retroflex ṣ; avoid ‘naksh’ Englishy sound, giraḥ: final visarga ḥ lightly aspirated
Projecting yet controlled; end with inward certainty on ‘te vayam’.
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