Rig Veda 8.37.1: Mandala 8, Sukta 37, Mantra 1
Sukta 8.37
- Devata
- Indra
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
प्रेदं ब्रह्म वृत्रतूर्येष्वाविथ प्र सुन्वतः शचीपत इन्द्र विश्वाभिरूतिभिः । माध्यंदिनस्य सवनस्य वृत्रहन्ननेद्य पिबा सोमस्य वज्रिवः ॥
prédáṃ bráhma vṛtra-tū́ryeṣv āvitha prá sunvatáḥ śacī-pate índra víśvābhir ū́tibhiḥ | mādhyáṃdinasya sávanasya vṛtra-hann anédya píbā sómasya vajrivaḥ ||
Majukanlah daya brahman (mantra) ini—Engkau telah menolongnya dalam pertempuran melawan Vṛtra; majukanlah si pemerah Soma, wahai Indra, tuan kelimpahan, dengan segala pertolongan-Mu. Pada pemerasan tengah hari, wahai pembunuh Vṛtra, yang tiada cela, minumlah Soma, wahai pemegang vajra (guntur).
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- इदम्
- thisPronounnapuṃsaka; nominative/accusative; singularRole Karma (object of √अव)Root इदम् (sarvanāma-prātipadika)
- ब्रह्म
- sacred formulation, hymn/prayerNounnapuṃsaka; nominative/accusative; singularRole Karma (object of √अव)Root ब्रह्मन् (prātipadika)
- वृत्रतूर्येषु
- in the Vṛtra-battles/contestsNounnapuṃsaka; locative; pluralRole AdhikaraṇaRoot वृत्रतूर्य (prātipadika: वृत्र + तूर्य)
- आविथ
- you have helped/protectedVerbperfect (Vedic); 2nd person; singular; parasmaipadaRole Kriyā (with implied kartā = त्वम् इन्द्रः)Root √अव् (अव्/अवति) + आ-
- प्र
- forthIndeclinableupasarga (preverb)Root प्र (upasarga)
- सुन्वतः
- of the Soma-presserParticiplemasculine; genitive; singularRole Ṣaṣṭhī-sambandha (with उतीभिः / or with implied यजमान)Root √सु (सुनोति) → सुन्वत् (present active participle)
- शचीपतॆ
- O lord of power/skill (Indra)Noun (epithet)masculine; vocative; singularRole SambodhanaRoot शचीपति (prātipadika)
- इन्द्र
- O IndraNounmasculine; vocative; singularRole SambodhanaRoot इन्द्र (prātipadika)
- विश्वाभिः
- with allAdjectivefeminine; instrumental; pluralRole Karaṇa (with ऊतिभिः)Root विश्व (prātipadika)
- ऊतिभिः
- helps, aidsNounfeminine; instrumental; pluralRole KaraṇaRoot ऊति (prātipadika)
- माध्यंदिनस्य
- of the middayAdjective (used substantively)napuṃsaka; genitive; singularRole Ṣaṣṭhī-sambandha (with सवनस्य)Root माध्यंदिन (prātipadika)
- सवनस्य
- of the pressing/oblation (Soma-pressing)Nounnapuṃsaka; genitive; singularRole Ṣaṣṭhī-sambandha (with सोमस्य)Root सवन (prātipadika)
- वृत्रहन्
- O slayer of VṛtraNoun (epithet)masculine; vocative; singularRole SambodhanaRoot वृत्रहन् (prātipadika)
- अनेद्य
- O blameless/irreproachable oneAdjectivemasculine; vocative; singularRole SambodhanaRoot अनेद्य (prātipadika; a- + नेद्य)
- पिब
- drinkVerbimperative; 2nd person; singular; parasmaipadaRole Kriyā (addressed to Indra)Root √पा (पिबति)
- सोमस्य
- of SomaNounmasculine; genitive; singularRole Karma (genitive with verb of drinking)Root सोम (prātipadika)
- वज्रिवः
- O wielder of the vajraNoun (epithet)masculine; vocative; singular (Vedic voc. in -वः)Role SambodhanaRoot वज्रिन् (prātipadika)
Sandhi Notes
- Resolved sandhi/pada-division: प्रेदम् → प्र + इदम्
- वृत्रतूर्येष्वाविथ → वृत्रतूर्येषु + आविथ
- सु॑न्व॒तः (unchanged, gen. sg. of pres. act. ptcp.)
- विश्वा॑भिरू॒तिभि॑ः → विश्वाभिः + ऊतिभिः
- माध्यं॑दिनस्य॒ सव॑नस्य → माध्यंदिनस्य + सवनस्य
- वृत्रहन्ननेद्य → वृत्रहन् + अनेद्य. Accents are as in Saṃhitā
- analysis given on resolved padas
The meaning
Outer meaning
The seer urges Indra to advance this hymn-power and the Soma-presser in the battles against Vṛtra; at the midday Soma-pressing Indra, the faultless Vṛtra-slayer, is invited to drink Soma, the thunderbolt-bearer.
Inner meaning
The mantra calls the illumined Mind (Indra) to take the lead in the inner sacrifice: to push forward the inspired Word (brahma) and the aspirant’s offering (sunvataḥ—one who presses/extracts Soma) in the struggle against the Coverer (Vṛtra). The ‘midday pressing’ signifies the zenith-moment of consciousness when the will and mind are most capable of decisive illumination; Indra is asked to drink the Soma (Ananda) so that the thunder-force (vajra) can break the subconscient resistance and release the hidden light.
Universal truth
When the inspired word and sincere offering are advanced, the higher intelligence is empowered by joy (Soma) to overcome inner obstruction. At the peak of one’s clarity, invite the highest discernment to be nourished by delight; then resistance yields and truth-action becomes possible.
Themes
Vṛtra-slaying (inner obstruction-breaking), Soma-ritual (midday pressing), Mantra efficacy and divine aid
The seer
- Lineage
- Kāṇva (probable; Mandala 8 is predominantly Kāṇva)
- Other hymns
- RV 8.37.2, RV 8.37.3, RV 8.37.4, RV 8.37.5
Family tradition
Kāṇva tradition emphasizes dynamic Indra-Soma yoga: illumination (Indra) fed by ecstasy (Soma) to win the ‘cows’ (rays of knowledge).
Significance
The seer’s stance is of militant aspiration: mantra-force is not merely praise but a weapon of consciousness, advanced in the battle against inner darkness.
The deity
- Devata
- Indra
- Epithets
- śacīpati (lord of effective power/Śacī), vṛtrahan (slayer of the Coverer), vajrivaḥ (thunderbolt-bearer), ekarāṭ (sole sovereign—echoed in the hymn), ugra (fierce—echoed in the hymn), anedya (faultless/blameless)
- Related deities
- Agni (will and priest of the inner sacrifice), Soma (delight/immortality that empowers Indra), Uṣas (dawn-illumination released after the breaking), Bṛhaspati (lord of the Word; allied in breaking the cave)
Cosmic role
Champion of the gods who breaks the obstruction, releases the waters/light, and establishes the free movement of ṛta in the worlds.
Inner power
Illuminating Mind/Intuitive Intelligence that, when fed by Soma-delight, becomes a decisive force cutting through confusion, fear, and inertia.
In ritual
Where it is used
Midday Soma pressing (Mādhyandina-savana) in Soma-yajña; Indra as principal recipient.
प्रेदं ब्रह्म॑ वृत्र॒तूर्ये॑ष्वाविथ॒ प्र सु॑न्व॒तः श॑चीपत॒ इन्द्र॒ विश्वा॑भिरू॒तिभि॑: । माध्यं॑दिनस्य॒ सव॑नस्य वृत्रहन्ननेद्य॒ पिबा॒ सोम॑स्य वज्रिवः ॥
प्र । इ॒दम् । ब्रह्म॑ । वृ॒त्र॒ऽतूर्ये॑षु । आ॒वि॒थ॒ । प्र । सु॒न्व॒तः । श॒ची॒ऽप॒ते॒ । इन्द्र॑ । विश्वा॑भिः । ऊ॒तिऽभिः॑ । माध्य॑न्दिनस्य । सव॑नस्य । वृ॒त्र॒ऽह॒न् । अ॒ने॒द्य॒ । पिब॑ । सोम॑स्य । व॒ज्रि॒ऽवः॒ ॥
pra | idam | brahma | vṛtra-tūryeṣu | āvitha | pra | sunvataḥ | śacī-pate | indra | viśvābhiḥ | ūti-bhiḥ | mādhyandinasya | savanasya | vṛtra-han | anedya | piba | somasya | vajri-vaḥ
Jagatī (probable; refrain-structure typical of Jagatī in Mandala 8)
48
4 pādas of ~12 syllables each (Jagatī cadence), with a recurring second line/refrain across verses.
Long, rolling, processional rhythm suited to sustained invocation and forward-driving momentum.
Builds a sense of marching force and expanding power; the repeated refrain anchors the mind and intensifies the call to Indra-Soma union.
- brahma
- Literal: sacred formulation, hymn, prayer-power. Symbolic: inspired Word/Mantric force that carries vision into effective action
- vṛtratūryeṣu
- Literal: in the Vṛtra-battles/contests. Symbolic: inner conflict with obscuration, inertia, and subconscious covering
- āvitha
- Literal: you have helped/protected. Symbolic: the higher Mind’s sustaining grace in the struggle
- sunvataḥ
- Literal: Soma-presser. Symbolic: the aspirant who extracts inner delight/essence through discipline
- śacīpati
- Literal: lord of Śacī (power/skill), lord of plenitude. Symbolic: master of effective force and luminous capability in the mind
- ūtibhiḥ
- Literal: helps, succours. Symbolic: multiple interventions of higher consciousness—intuitions, protections, right impulses
- mādhyandina-savana
- Literal: midday Soma-pressing. Symbolic: zenith of awareness; concentrated offering at the height of clarity
- vṛtrahan
- Literal: slayer of Vṛtra. Symbolic: power that breaks the Coverer and releases light/knowledge
- anedya
- Literal: faultless, not to be blamed. Symbolic: pure discernment uncontaminated by ego or desire
- soma
- Literal: Soma drink. Symbolic: divine Ananda/bliss that nourishes illumination
- vajrivaḥ
- Literal: wielder of the vajra (thunderbolt). Symbolic: decisive force of truth that shatters obstruction
Mādhyandina-savana (midday Soma pressing) invocation to Indra as Vṛtra-slayer
At the midday libation during Soma sacrifice, especially in Indra-focused offerings.
Pressing Soma, offering libations, recitation to invite Indra to ‘drink’ and empower the rite.
Use as a ‘midday clarity’ mantra: chant before decisive work or meditation to invoke lucid force and joy that breaks procrastination and inner resistance.
(vṛtra): from √vṛ ‘to cover, obstruct’; Vṛtra is the Coverer—psychologically Ignorance/obstruction. (tūrya): ‘battle, contest’ (often in compounds); vṛtra-tūryeṣu = contests against the coverer. (ūti): help, succour; from √av/√ū? (traditional); denotes protective force. (vajrin): bearer of vajra; vajra possibly from √vaj/√vṛj semantic field ‘hard/strong’; symbolically the concentrated will-force that cleaves obstruction.
Rita through victory over the Coverer (vṛtra), brahman as expanding truth-force
Indra’s victory over Vṛtra restores free flow (waters/light), a re-establishment of ṛta in consciousness.
The ‘faultless’ (anedya) discernment drinks Soma so truth can act without distortion.
Release of the hidden waters/rays through the breaking of obstruction—creation as unveiling.
Proto-Vedāntic/Integral (Aurobindonian): ascent to illumination and descent of force through Ananda.
Midday (mādhyandina)
Midday = peak lucidity; thunderbolt = decisive discriminative force; Soma = delight-essence; waters = liberated life-force and inspiration flowing unobstructed.
- What is the primary Vedic 'mythologem' present in this verse?
- The Vṛtra-slaying mythologem: Indra’s help in ‘Vṛtra-battles’ is invoked so that the present brahman (mantric force) and the Soma-presser may advance. Psychologically, it is the breaking of the inner Coverer so the truth-word can go forward in consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The opposition ‘covering/obstruction’ (√vṛ) vs. ‘cleaving force’ (vajra) reflects an archaic IE combat schema (storm-god vs. serpent/coverer). The imperative piba and the ritual lexicon savana preserve a formulaic style typical of early IE hymnody.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers Soma and brahman and asks Indra to ‘push forward’ both the hymn and the sacrificer with all helps (ūtis). The reciprocity is explicit: the god drinks the offered delight and returns victorious power that advances the seeker’s truth-speaking and action.
Invoke Indra as the luminous intelligence that leads your inner offering; offer breath and attention as ‘Soma’ for the mind to drink.
Ājñā (brow) for illumination; Maṇipūra for decisive force (vajra-like will).
Moderate kumbhaka after inhale for ‘midday’ steadiness; exhale with the refrain to release obstruction.
From rajasic striving to sattwic clarity charged with Ananda—decisive, bright, fearless.
Chant once to ‘advance the brahma’ (set intention), then repeat the refrain as a mantra of stabilization; watch for the specific ‘Vṛtra’ pattern (doubt, dullness, avoidance) and apply a single clear decision (vajra) supported by a felt sweetness (Soma).
Vedic svara notations are not provided; chant in a steady Jagatī flow with udatta emphasis on key invocatory words (Indra, vṛtrahan, soma, vajrivaḥ) and a recurring refrain cadence.
Keep ‘pra’ (forward) crisp and slightly lifted; sustain the long vowels in mādhyaṃdinasya, savanasya; land firmly on vṛtrahann and vajrivaḥ.
vṛtra: vocalic ṛ (vṛ-), not ‘vrit’, śacīpate: ‘śa’ palatal, long ī in śacī, mādhyaṃdinasya: nasal ‘ṃ’ before ‘d’—soft anusvāra, anedya: retroflex ḍ? (here ‘dya’ cluster) keep it smooth: a-ned-ya, vajrivaḥ: ‘jri’ conjunct—va-jri-vaḥ, final visarga lightly aspirated
Bright, forceful, forward-driving; refrain slightly more resonant and settled.
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