Rig Veda 1.3.5: Mandala 1, Sukta 3, Mantra 5
Sukta 1.3
- Rishi
- Madhucchandas Vaiśvāmitra
- Devata
- Indra
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Shanta (peace)
इन्द्रा याहि धियेषितो विप्रजूतः सुतावतः । उप ब्रह्माणि वाघतः ॥
índrā́ yā́hi dhiyéṣitó víprajūtaḥ sutā́vataḥ | úpa bráhmāṇi vā́ghataḥ ||
हे इंद्रा, ये—धिया (प्रकाशमय बुद्धी)ने प्रेरित, विप्र (ऋषी)च्या प्रेरणेने उद्युक्त होऊन—सोम निचोडणाऱ्याजवळ. वाघत (यज्ञाकांक्षी) यांच्या ब्रह्माणि (मंत्रां)जवळ ये.
Word by Word
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधन (addressed deity)Root इन्द्र (प्रातिपदिक)
- आ
- hither, towards (us)Indeclinableउपसर्ग (आ-)Role क्रियाविशेषण (directional: ‘hither’)Root आ (उपसर्ग/निपात)
- याहि
- come!Verbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot या (धातु)
- धियेषितः
- impelled by (our) thought/prayerAdjective (past passive participle used adjectivally)पुंलिङ्ग; प्रथमा; एकवचन; (इषित = ‘impelled/urged’, धिया = ‘by thought’—instrumental relation in compound)Role कर्तृविशेषण (Indra qualified as ‘impelled by…’)Root धि (प्रातिपदिक) + इष् (धातु) → इषित (कृदन्त)
- विप्रजूतः
- urged on by the seers/poetsAdjective (PPP used adjectivally)पुंलिङ्ग; प्रथमा; एकवचन; (जूत = ‘impelled/spurred’, vipra- = ‘seer/poet’)Role कर्तृविशेषणRoot विप्र (प्रातिपदिक) + जू (धातु) → जूत (कृदन्त)
- सुतावतः
- of the Soma-pressing (worshipper), of the one with pressed SomaAdjective (possessive)पुंलिङ्ग; षष्ठी; एकवचन (genitive of possession/association) अथवा वैदिक-प्रयोगे सम्बन्धे; ‘of the soma-presser/one having Soma’Role सम्बन्ध (genitive: ‘of/at the one with Soma’)Root सुत (प्रातिपदिक; ‘pressed Soma’) + वत् (मतुप्/वतुप्-प्रत्यय)
- उप
- near, towardsIndeclinableनिपात/उपसर्ग (near, towards)Role क्रियाविशेषण (directional: ‘near/to’)Root उप (उपसर्ग/निपात)
- ब्रह्माणि
- sacred formulations, hymnsNounनपुंसकलिङ्ग; द्वितीया; बहुवचनRole कर्म (object of implied motion/approach) / लक्ष्यRoot ब्रह्मन् (प्रातिपदिक)
- वाघतः
- of the singer/offererNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (genitive: ‘of the singer/offerer’)Root वाघत् (प्रातिपदिक; ‘singer/offerer’)
Sandhi Notes
- पदच्छेद (Vedic pada): इन्द्र | आ | याहि | धियेषितः | विप्रजूतः | सुतावतः | उप | ब्रह्माणि | वाघतः । Sandhi/formation notes: (1) इन्द्रा = इन्द्र (सम्बोधन) + आ (निपात ‘hither’)
- final -a of vocative and following ā coalesce in saṃhitā spelling. (2) धियेषितः is a Vedic compound/formation meaning ‘impelled by dhī (thought/prayer)’: धिया (instr. sense) + इषित (PPP of √इष् ‘to impel’). (3) विप्रजूतः = विप्र + जूत (PPP of √जू ‘to impel/urge on’). (4) सुतावतः = सुत + वत् possessive (‘having pressed Soma’), here in gen. sg. (5) वाघतः gen. sg. of वाघत्
The meaning
Outer meaning
Indra is called to come, impelled by thought and urged by the inspired seer, to the Soma-presser; he is asked to come near the mantras (brahmāṇi) of the worshipper.
Inner meaning
Indra, the illumined consciousness, is drawn not by outer rite alone but by dhī (luminous thought) and vipra-jūti (seer-inspired impulsion). When aspiration presses Soma (extracts delight/essence), Indra approaches the mantras—vibrations of truth—so the force of illumination can enter the seeker’s formation and act.
Universal truth
Higher realization comes when insight and inspired aspiration actively call it; disciplined joy and true speech create a field where illumination can descend and organize life.
Themes
Invocation, Soma-ritual (inner and outer), Indra-as-force-of-illumination, Mantra-power (brahman), Psychological ascent
The seer
- Rishi
- Madhucchandas Vaiśvāmitra
- Lineage
- Vaiśvāmitra
- Other hymns
- RV 1.3.4, RV 1.3.6, RV 1.2.7 (Indra calls)
Family tradition
A family of seers where mantra (brahman) is a living power: speech as formation for divine descent, not mere praise.
Significance
Shows the Vedic psychology of invocation: dhī and vipra-inspiration are the true ‘draw’ for Indra; the rite becomes inner concentration and truth-speech.
The deity
- Devata
- Indra
- Epithets
- (implicit) Maghavan-like giver, Invited as responder to dhī and brahman
- Related deities
- Bṛhaspati (lord of brahman), Agni (will/fire), Soma (delight), Maruts (impulsions)
Cosmic role
Breaker of the cover; establisher of wide spaces; champion of the gods who responds to inspired call.
Inner power
Descent of illuminating force into the mantra-formed mind; energizing the will to conquer resistance and expand consciousness.
In ritual
Where it is used
Indra āhvāna in Soma offering where the brahman (recitation) is central
इन्द्रा या॑हि धि॒येषि॒तो विप्र॑जूतः सु॒ताव॑तः । उप॒ ब्रह्मा॑णि वा॒घत॑: ॥
इन्द्र॑ । आ । या॒हि॒ । धि॒या । इ॒षि॒तः । विप्र॑ऽजूतः । सु॒तऽव॑तः । उप॑ । ब्रह्मा॑णि । वा॒घतः॑ ॥
indra | ā | yāhi | dhiyā | iṣitaḥ | vipra-jūtaḥ | suta-vataḥ | upa | brahmāṇi | vāghataḥ
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3 pādas × 8 syllables
Invocation with a ‘pull’: first pāda motivates (dhī), second specifies the prepared seeker (sutāvataḥ), third anchors in mantra-field (brahmāṇi).
Builds concentration; creates a feeling of inner summoning through thought and inspired speech.
- धिया (dhiyā)
- Literal: by thought, understanding. Symbolic: luminous discernment/intuitive intelligence that calls the higher mind
- इषितः (iṣitaḥ)
- Literal: impelled, directed. Symbolic: consecrated intention; will aligned to the truth
- विप्रजूतः (viprajūtaḥ)
- Literal: urged by the vipra (seer). Symbolic: moved by inspired intuition; the mantra-force that compels descent
- सुतवतः (sutāvataḥ)
- Literal: of the Soma-presser. Symbolic: one who has extracted refined delight/energy through practice
- ब्रह्माणि (brahmāṇi)
- Literal: sacred utterances, prayers. Symbolic: formative words of truth-power (mantra) shaping consciousness
- वाघतः (vāghataḥ)
- Literal: the chanter/offerer, one who strives. Symbolic: the aspirant whose speech and will seek the gods
Soma-yajña context (especially morning pressing/invocation sequences): invitation to Indra to partake of the pressed Soma and empower the rite; used as an āhvāna (invocatory) verse in Indra-focused Soma offerings.
During Soma pressing and recitation sequences; when calling Indra to accept offerings.
Recite to invite Indra to the Soma and to the brahman of the adhvaryu/hotṛ context.
Before mantra-japa or study: align intention (iṣ), kindle dhī, then chant as a call for higher illumination to enter one’s words and thoughts.
Key forms: yāhi = 2nd sg. imperative of √yā ‘go/come’. dhiyā = instr. sg. of dhī (f.), ‘inspired thought/vision’ (√dhī/√dhyai ‘to think, contemplate’ with Vedic sense of illumination). iṣitaḥ = nom. sg. masc. past participle of √iṣ ‘impel, energize’; conveys driven/commissioned movement. vipra-jūtaḥ = tatpuruṣa/karmadhāraya compound ‘impelled by the vipra’; jūtaḥ is PPP of √ju/√jū ‘to propel, urge on’. suta-vataḥ = gen. sg. (possessive) ‘of one having soma pressed’ (suta ‘pressed’ from √su ‘press/express (Soma)’ + -vat possessive). brahmāṇi = acc. pl. of brahman (n.) in the sense ‘inspired utterances/mantras’. vāghataḥ = gen. sg. of vāghat (m.) ‘invoker/chanter’, connected with √vāgh/√vah (Vedic), ‘to sound/utter strongly’; denotes the active sacrificer/aspirant.
R̥ta as right movement: Indra’s coming is guided by dhī (truth-vision) rather than desire, Satyam-R̥tam: inspired speech (brahman) as a vehicle of truth-force, inner yajña: offering of prepared essence (soma) to awaken divine powers
Rightly directed thought becomes a path for Indra’s action—order established in mind.
Brahmāṇi as carriers of satya-śakti (truth-force) when spoken from dhī.
Creation as formation by Word: illumination enters and reshapes the human field through mantra.
Mantra-śakti orientation (Vedic + later Tantric resonance) within Aurobindo’s psychological exegesis.
Pressing = extracting essence; speech = formative vibration; Indra = luminous expansion entering the mental space.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic action is the āhvāna: the ‘descent/arrival’ of Indra to the soma-pressing and to the brahman (mantric utterance). In inner terms, it is the calling down of the truth-force (Indra) into the prepared vital-mental offering (soma) so that illumination and victorious energy can enter the seeker’s field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā ‘go’ (yāhi) continues PIE *h₁ey- ‘to go’ (cf. Greek eîmi ‘I go’). dhī (inspired thought) aligns with Indo-Iranian *dhiH- (Avestan daēnā in a broadened ‘vision’ domain is often compared conceptually, though formally distinct). Indra’s epithet structure (agent + PPP) is a common inherited poetic technique: ‘X-urged’ parallels PIE formulaic compounds in early Indo-European verse traditions.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi (as vipra) is not merely praising but actively ‘driving’ the divine approach: Indra is ‘vipra-jūtaḥ’, propelled by seer-inspiration. Reciprocity is explicit: the human prepares soma (inner delight-essence) and offers brahman (truth-utterance); Indra responds by coming near (upa) to empower the aspirant (vāghat) with victorious force and widened consciousness.
Unite dhī (clear seeing) + brahman (truth-speech) to invite Indra’s illumination into the mind.
Vishuddha (mantric formation) and Ajna (illumined thought)
Chant on a smooth exhale; brief pause after each pāda to feel ‘Indra approaching.’
Collected aspiration with luminous attention.
Before chanting, set a single intention (iṣitaḥ). Let a quiet intuitive thought (dhī) arise. Then chant as if your words are a prepared seat for a descending clarity.
Gāyatrī with emphasis on ‘indrā’ and ‘yāhi’; keep ‘dhiyā iṣitaḥ’ as a linked phrase; let ‘brahmāṇi’ carry a sustained tone.
Lift slightly on ‘dhiyā’ (inner thought), brighten ‘viprajūtaḥ’ (inspiration), and land firmly on ‘brahmāṇi’ (mantra-field).
धिया: clear aspirated ‘dh’, short ‘i’, इषितः: retroflex ‘ṣ’, short vowels crisp, विप्रजूतः: keep ‘pr’ conjunct; long ‘jū’, वाघतः: ‘gh’ voiced aspirate; final ‘taḥ’ light
Focused, resonant, slightly inward (as if calling within).
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