Rig Veda 3.32.10: Mandala 3, Sukta 32, Mantra 10
Sukta 3.32
- Rishi
- Gāthin Viśvāmitra
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
त्वं सद्यो अपिबो जात इन्द्र मदाय सोमं परमे व्योमन् । यद्ध द्यावापृथिवी आविवेशीरथाभवः पूर्व्यः कारुधायाः ॥
tváṃ sadyó apibo jā́ta indra mádāya sómaṃ paramé vyòman | yád dha dyā́vāpṛthivī́ ā́viveśīr áthā́bhavaḥ pū́rvyaḥ kārúdhāyāḥ ||
Engkau, sebaik sahaja lahir, meminum Soma demi ekstasi di langit yang tertinggi. Tatkala engkau memasuki Langit dan Bumi, ketika itu engkau menjadi Yang Purba, asas pertama bagi karya penyanyi yang terilham.
Word by Word
- त्वम्
- thou, youPronounपुंलिङ्ग/सर्वलिङ्ग; प्रथमा विभक्ति; एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- सद्यः
- immediately, at onceIndeclinableअव्यय (कालवाचक)Role अधिकारण (काल)Root सद्यस् (अव्यय-प्रातिपदिक)
- अपिबः
- you drankVerbलुङ् (अद्यतनभूत/अोरिस्ट); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot पा (पिबति) धातु
- जातः
- bornAdjective/Participleभूतकृदन्त (क्त); पुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (विशेषण)Root जन् धातु → जात (कृदन्त-प्रातिपदिक)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot इन्द्र (देवनाम-प्रातिपदिक)
- मदाय
- for exhilaration, for intoxicationNounपुंलिङ्ग; चतुर्थी; एकवचनRole सम्प्रदान (प्रयोजन)Root मद (प्रातिपदिक)
- सोमम्
- Soma (juice)Nounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot सोम (प्रातिपदिक)
- परमे
- in the highestAdjectiveनपुंसकलिङ्ग; सप्तमी; एकवचन (व्योमन् इति नपुंसक-सप्तमी एकवचनस्य विशेषणम्)Role अधिकारणRoot परम (प्रातिपदिक)
- व्योमन्
- in the sky, in the highest heavenNounनपुंसकलिङ्ग; सप्तमी; एकवचनRole अधिकारण (देश)Root व्योमन् (प्रातिपदिक)
- यत्
- when/that whichPronoun (relative)नपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचन (सम्बन्धसूचक)Role कर्म/सम्बन्ध (यद्-तद्-सम्बन्ध)Root यद् (सर्वनाम-प्रातिपदिक)
- ह
- indeed, verilyIndeclinableनिपात (उपपद-बलवर्धक)Root ह (निपात)
- द्यावापृथिवी
- Heaven-and-EarthNoun (dual compound)स्त्रीलिङ्ग (समाहार/द्वन्द्व); प्रथमा; द्विवचनRole कर्म (आविवेशीः इत्यस्य)Root द्यावापृथिवी (द्वन्द्व-समास: द्यौ + पृथिवी)
- आविवेशीः
- you entered, you pervadedVerbलिट् (परिपूर्ण/परफेक्ट); मध्यमपुरुष; एकवचन; परस्मैपद; उपसर्ग: आ-Role क्रियाRoot विश् (प्रवेशने) धातु
- अथा
- thenIndeclinableअव्यय (अनन्तर्य/क्रमवाचक)Root अथ (अव्यय)
- अभवः
- you becameVerbलुङ् (अोरिस्ट); मध्यमपुरुष; एकवचन; परस्मैपद; उपसर्ग: अभि- (अभवः = अभि + भवः)Role क्रियाRoot भू (भवति) धातु
- पूर्व्यः
- primeval, of oldAdjectiveपुंलिङ्ग; प्रथमा; एकवचन (त्वम्/इन्द्रस्य विशेषणम्)Role कर्तृ (विशेषण)Root पूर्व्य (प्रातिपदिक; ‘पूर्व’ से)
- कारुधायाः
- of the singer/poet’s inspiration (poetic skill)Nounस्त्रीलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root कारुधा (प्रातिपदिक; ‘कवि/कारु’ + ‘धा’ भाव)
Sandhi Notes
- पदच्छेदः: त्वम् | सद्यः | अपिबः | जातः | इन्द्र | मदाय | सोमम् | परमे | व्योमन् || यत् | ह | द्यावापृथिवी | आविवेशीः | अथा | अभवः | पूर्व्यः | कारुधायाः । मुख्य-सन्धयः: (1) जात इन्द्र → जातः इन्द्र (विसर्ग-सन्धि). (2) यद्ध → यत् + ह (त् + ह → द्ध, वैदिक-प्रयोग). (3) द्यावा-पृथिवी → द्यावापृथिवी (द्वन्द्व-समास, पदान्त-दीर्घ). (4) आविवेशीः: आ-उपसर्ग + विवेशीः (लिट्). (5) रथा-अभवः इति पाठभेद-सूचना: प्रदत्त-पाठे ‘अथा अभवः’
- केषुचित् संहितापाठेषु ‘रथा अभवः’ इति संधि-दर्शनम् (रथा + अभवः → रथाभवः)
The meaning
Outer meaning
You, Indra, as soon as you were born, drank Soma for ecstasy in the highest heaven. When you entered into Heaven and Earth, then you became the ancient one, the first foundation of the inspired singer’s work.
Inner meaning
At the birth of the illumined mind in us, it immediately takes Soma—absorbs bliss in the ‘highest heaven’ (parame vyoman), the supreme mental/spiritual expanse. Then it ‘enters heaven and earth’: it pervades both the inner mind and the embodied life, integrating them. By this descent and pervasion, Indra becomes ‘pūrvyaḥ’—the primordial support—of the kāru’s work: the inspired utterance, mantra-making, and creative action. In Aurobindo’s sense, true inspiration is founded on the descent of illumined mind empowered by delight into the whole being.
Universal truth
Genuine creativity and right action arise when insight is rooted in joy and then embodied. What is born in the heights must enter daily life to become a stable foundation for expression and work.
Themes
Soma and ecstasy, Indra’s cosmic entry, Poetic inspiration
The seer
- Rishi
- Gāthin Viśvāmitra
- Lineage
- Viśvāmitra (Kauśika lineage, traditional)
- Other hymns
- RV 3.32, RV 3.62, RV 3.53
Family tradition
Mantra as inspired work (kāru) founded on divine descent; emphasis on integrating high realization into embodied life.
Significance
Viśvāmitra highlights the psychology of revelation: bliss-born illumination must enter mind and body to become the stable source of mantra and right action.
The deity
- Devata
- Indra
- Epithets
- Soma-pā, Pūrvya (primordial), Bṛhat (vast), Madavan (exhilarated by Soma—sense)
- Related deities
- Soma, Sarasvatī (inspiration/speech), Agni (will), Bṛhaspati (word/vision)
Cosmic role
Receives Soma in the highest realm and then pervades the worlds, becoming foundation for inspired works.
Inner power
Joy-powered illumination that descends and integrates; establishes a stable basis for creative speech and effective action.
In ritual
Where it is used
Soma praise emphasizing Indra’s immediate Soma-drinking and cosmic pervasion; supportive of poet-priest inspiration in rite.
त्वं स॒द्यो अ॑पिबो जा॒त इ॑न्द्र॒ मदा॑य॒ सोमं॑ पर॒मे व्यो॑मन् । यद्ध॒ द्यावा॑पृथि॒वी आवि॑वेशी॒रथा॑भवः पू॒र्व्यः का॒रुधा॑याः ॥
त्वम् । स॒द्यः । अ॒पि॒बः॒ । ज॒तः । इ॒न्द्र॒ । मदा॑य । सोम॑म् । प॒र॒मे । विऽओ॑मन् । यत् । ह॒ । द्यावा॑पृथि॒वी इति॑ । आ । अवि॑वेशीः । अथ॑ । अ॒भ॒वः॒ । पू॒र्व्यः । का॒रुऽधा॑याः ॥
tvam | sadyaḥ | apibaḥ | jataḥ | indra | madāya | somam | parame | vi-oman | yat | ha | dyāvāpṛthivī iti | ā | aviveśīḥ | atha | abhavaḥ | pūrvyaḥ | kāru-dhāyāḥ
44
4 pādas of ~11 syllables each
Ascending to ‘parame vyoman’ then grounding into ‘dyāvāpṛthivī’; a two-movement arc (height → embodiment).
Lifts awareness upward, then brings it down into steadiness; excellent for ‘descent’ meditations.
- मदाय (madāya)
- Literal: for intoxication/ecstasy. Symbolic: uplifted rapture; energized joy that empowers consciousness
- परमे व्योमन् (parame vyoman)
- Literal: in the highest heaven/sky. Symbolic: supreme expanse of consciousness where delight and truth are one
- द्यावापृथिवी (dyāvāpṛthivī)
- Literal: heaven-and-earth. Symbolic: mind and body; higher and lower planes to be integrated
- आ अविवेशीः (ā āviveśīḥ)
- Literal: you entered into. Symbolic: pervasion/indwelling of illumination throughout the being
- पূर्व्यः (pūrvyaḥ)
- Literal: ancient, primordial. Symbolic: original foundation; archetypal support of inspired action
- कारुधायाः (kārudhāyāḥ)
- Literal: of the singer/poet’s work. Symbolic: mantric inspiration; creative formation guided by higher consciousness
- सोमम् (somam)
- Literal: Soma. Symbolic: divine bliss as substance of realization
Soma hymn: emphasizes Soma as the means by which Indra attains supreme empowering ecstasy; supports the poet’s inspiration (kāru)
During Soma offerings and recitations that seek inspired speech and effective rite.
Offer Soma; chant to invite ecstatic clarity and its descent into the ritual field and the chanter’s body-mind.
Before creative work (writing, teaching, leadership) to align inspiration with embodied execution; also before mantra-japa to stabilize the source of speech.
mada- from √mad ‘to be exhilarated, intoxicated’ is re-read inwardly as intensification of conscious force. vyoman ‘space/heaven’ denotes the wide realm of consciousness. √viś ‘enter’ (āviveśīḥ) indicates permeation: Indra establishes himself within the two worlds (outer cosmos → inner planes). kāru ‘poet/seer’ links Indra to inspired speech as its enabling power.
supreme plane of consciousness, manifestation into the two worlds, inspiration and mantra-making (kāru)
Ṛta is fulfilled when the highest is not isolated but enters and orders heaven-and-earth (mind-body).
Parame vyoman indicates a truth-realm; entering dyāvāpṛthivī makes Satya operative in life.
Descent cosmology: the higher power is born above, then pervades below to become the foundation of creative formation.
Integral Vedic yoga (Aurobindo): ascent to higher consciousness and descent to transform the lower nature.
Highest sky = supramental/overmental-like expanse (in symbolic sense); heaven/earth = mind/body integration; Soma = bliss that empowers descent.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra’s Soma-drinking in the highest heaven and his entry into Heaven-and-Earth: a descent/installation myth. Inner sense: the illumined power draws supreme delight above, then permeates the mental and material planes to found inspired action.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √viś ‘enter’ is Indo-Iranian and broader IE in sense (entry/settling). The cosmic dyad Heaven-and-Earth is an inherited IE poetic structure, while ‘highest heaven’ functions as a superlative cosmological layer typical of IE vertical cosmologies.
- What is the relationship between the Rishi and the Devata here?
- Indra is portrayed as the enabling ground of the kāru’s inspired craft: the poet’s speech is supported by Indra’s established presence in the worlds. The rishi thus invokes not only protection but the very condition for mantra-vision and effective utterance.
Ascent-and-descent practice: taste quiet joy above, then let it enter mind and body as a stable foundation for action and speech.
sahasrara
Two-phase breathing: (1) gentle upward attention on inhale to crown (parame vyoman), (2) downward settling on exhale to heart and navel (entering dyāvāpṛthivī).
Ecstatic clarity becoming embodied steadiness.
Begin with a few minutes of silent ‘sky’ awareness above the head; then repeat the mantra, feeling Soma as sweetness; finally, consciously bring that sweetness into speech, posture, and the next concrete task.
Tri-svara; emphasize udātta on somam, parame, vyoman, dyāvāpṛthivī, pūrvyaḥ.
Let pāda 1 rise toward ‘parame vyoman’; make a clear pause; then deliver ‘dyāvāpṛthivī āviveśīḥ’ with a grounded, descending feel.
vyoman: pronounce vyo-man (clear yo), dyāvāpṛthivī: keep long ā in dyāvā; clear pṛ with vocalic ṛ, āviveśīḥ: long īḥ at end; avoid shortening, kārudhāyāḥ: articulate kā-ru, not kārū; long āḥ at end
Luminous and steady; slightly elevated tone in first half, more grounded in second.
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