Rig Veda 1.57.4: Mandala 1, Sukta 57, Mantra 4
Sukta 1.57
- Rishi
- Vasiṣṭha Maitrāvaruṇi
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
इमे त इन्द्र ते वयं पुरुष्टुत ये त्वारभ्य चरामसि प्रभूवसो । नहि त्वदन्यो गिर्वणो गिरः सघत्क्षोणीरिव प्रति नो हर्य तद्वचः ॥
imé ta indra te vayáṃ puruṣṭuta yé tvā́rabhya cárāmasi prabhūvaso | náhi tvád anyó girvaṇo gíraḥ sághat kṣoṇī́r iva práti no harya tád vácaḥ ||
To twoje jest, o Indro, to my jesteśmy, o wielce chwalony, którzy uchwyciwszy się ciebie, poruszamy się w twoim panowaniu. Nikt inny niż ty, o miłośniku hymnu, nie może udźwignąć naszych pieśni jak ziemia dźwiga brzemiona; przyjmij więc to nasze słowo.
Word by Word
- इमे
- these (men/people)Pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot इदम् (सर्वनाम-प्रातिपदिक)
- ते
- of you / yourPronounषष्ठी, एकवचनम् (सम्बन्धे)Role AdhikaraṇaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot इन्द्र (प्रातिपदिक)
- ते
- of you / yourPronounषष्ठी, एकवचनम् (सम्बन्धे)Role AdhikaraṇaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- वयम्
- wePronounप्रथमा, बहुवचनम्Role KartāRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- पुरुष्टुत
- O much-praised oneAdjective (vocative epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot पुरु-स्तुत् (प्रातिपदिक; बहुव्रीहि/कर्मधारय-समासः)
- ये
- whoPronoun (relative)पुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- त्वा
- youPronounद्वितीया, एकवचनम्Role KarmaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- आरभ्य
- having grasped / having resorted toVerb (absolutive)क्त्वान्त-अव्ययम् (त्वा-प्रत्ययः): ‘having taken hold of / having resorted to’Role KaraṇaRoot आ√रभ् (धातु)
- चरामसि
- we move / we proceedVerbलट् (वर्तमान), उत्तमपुरुषः, बहुवचनम्, परस्मैपदम्Role KartāRoot √चर् (धातु)
- प्रभूवसो
- O one of great wealth/powerAdjective (vocative epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot प्र-भू-वस् (प्रातिपदिक; बहुव्रीहि: ‘whose wealth is abundant’)
- न
- notIndeclinableनिषेधार्थक-अव्ययम्Root न (निपात)
- हि
- indeed / forIndeclinableअवधारण/कारणार्थक-अव्ययम्Root हि (निपात)
- त्वत्
- than you / from youPronounपञ्चमी, एकवचनम् (अपादानार्थे)Role ApādānaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- अन्यः
- another (one)Adjective/Substantiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अन्य (प्रातिपदिक)
- गिर्वणः
- O ‘praise-delighting’ one (Indra)Noun/Adjective (epithet)पुंलिङ्गः, सम्बोधन/प्रथमा एकवचनम् (पदपाठे प्रायः सम्बोधनार्थः)Role SambodhanaRoot गिर्वणस् (प्रातिपदिक; इन्द्रस्य विशेषणम्)
- गिरः
- songs / praisesNounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot गिर् (प्रातिपदिक)
- सघत्
- overpowering / smitingNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (गिरः इत्यस्य विशेषणवत्)Role KartāRoot सघत् (प्रातिपदिक; RV-विशेष-शब्दः, ‘सह-घात’ इत्यर्थे: ‘smiter/overpowerer’)
- क्षोणीः
- earths / landsNounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot क्षोणी (प्रातिपदिक)
- इव
- likeIndeclinableउपमार्थक-अव्ययम्Root इव (निपात)
- प्रति
- towards / in responseIndeclinableप्रत्यर्थक-अव्ययम्Root प्रति (उपसर्ग/अव्यय)
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचनम् (अत्र: अस्माकम्/अस्मभ्यम्—सम्बन्ध/सम्प्रदान)Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- हर्य
- be eager / come with delight (respond!)Verb (imperative-like Vedic form)आज्ञार्थक-रूपम्, मध्यमपुरुषः, एकवचनम् (वेदिक)Root √हृ (धातु) + य (वेदिक-आज्ञार्थ/प्रेरणार्थ रूपम्; RV में ‘हर्य’ = ‘हर्षय/आगच्छ’ इत्यादि)
- तत्
- thatPronounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- वचः
- utterance / word (hymn)Nounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role KarmaRoot वचस् (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (major): त्वा॒रभ्य → त्वा + आरभ्य (vowel coalescence ā)
- क्षो॒णीरि॑व → क्षोणीः + इव (visarga before vowel → r in saṃhitā: ḥ + i → r i)
- other items largely already padic. Accent marks are preserved in the source but not re-applied per pada here
The meaning
Outer meaning
The singers declare themselves belonging to Indra, moving by holding to him in mastery; no other can sustain their hymns as the earth bears burdens, so Indra should accept their word.
Inner meaning
The soul-forces (the seekers) align themselves with the illumined Mind-Power (Indra). “Taking hold” (ārabhya) is the act of inner reliance—grasping the higher consciousness so one can “move” (carāmasi) in its prabhū-vasu, its sovereign abundance. The hymn (giraḥ) is not mere praise but a formed vibration of aspiration; only Indra can truly “bear” it—i.e., receive, hold, and translate it into effective illumination in the being. The earth-bearing image suggests the steady foundation (kṣoṇī) of receptive consciousness that can carry the weight of transformation without collapse. The mantra ends as a deliberate offering of speech (vacas) to the divine Mind for acceptance and action.
Universal truth
Transformation proceeds when human effort consciously leans on a higher faculty: authentic progress is sustained not by egoic will but by alignment with the illumined intelligence that can carry the full weight of our aspiration and make it effective.
Themes
exclusive devotion, acceptance of hymn, mantric relationship, support and endurance
The seer
- Rishi
- Vasiṣṭha Maitrāvaruṇi
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 1.1 (traditional association with early Agni cycle, broader Vasiṣṭha presence), RV 7.1–7.104 (Vasiṣṭha maṇḍala core)
Family tradition
Vasiṣṭha family of seers; associated with harmonizing powers of Mitra-Varuṇa and a disciplined, truth-governed mantra-vision.
Significance
Vasiṣṭha’s strain emphasizes steadiness, right order (ṛta), and a mature surrender where speech becomes an instrument of truth rather than impulse—here seen in offering ‘tad vacaḥ’ for divine acceptance.
The deity
- Devata
- Indra
- Epithets
- puruṣṭuta (much-praised), girvaṇaḥ (lover/acceptor of hymns), vajrin (thunderbolt-bearer; implied in the surrounding hymn context)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Upholder of the luminous order in the mid-world; breaker of obstructions; establisher of free flow for the waters/lights.
Inner power
Illumined intelligence that can receive the seeker’s aspiration and make it effective—turning mantra into realized force.
In ritual
Where it is used
Indra-stotra within Soma-yajña sequences (praise to strengthen Indra for victory and release).
इ॒मे त॑ इन्द्र॒ ते व॒यं पु॑रुष्टुत॒ ये त्वा॒रभ्य॒ चरा॑मसि प्रभूवसो । न॒हि त्वद॒न्यो गि॑र्वणो॒ गिर॒: सघ॑त्क्षो॒णीरि॑व॒ प्रति॑ नो हर्य॒ तद्वच॑: ॥
इ॒मे । ते॒ । इ॒न्द्र॒ । ते । व॒यम् । पु॒रु॒ऽस्तु॒त॒ । ये । त्वा॒ । आ॒ऽरभ्य॑ । चरा॑मसि । प्र॒भु॒व॒सो॒ इति॑ प्रभुऽवसो । न॒हि । त्वत् । अ॒न्यः । गि॒र्व॒णः॒ । गिरः॑ । सघ॑त् । क्षो॒णीःऽइ॑व । प्रति॑ । नः॒ । ह॒र्य॒ । तत् । वचः॑ ॥
ime | te | indra | te | vayam | puru-stuta | ye | tvā | ārabhya | carāmasi | prabhuvaso itiprabhu-vaso | nahi | tvat | anyaḥ | girvaṇaḥ | giraḥ | saghat | kṣoṇīḥ-iva | prati | naḥ | harya | tat | vacaḥ
44
4 pādas × ~11 syllables (Triṣṭubh cadence)
Forward-driving, declarative, with a strong mid-line lift suited to affirmation and invocation.
Builds confidence and inner adhesion to Indra; supports a steady ‘taking hold’ of higher mind and offering of speech without wavering.
- इन्द्र (indra)
- Literal: Indra, Vedic deity. Symbolic: Divine Mind; luminous power that receives aspiration and breaks inner obstruction
- पुरुष्टुत (puruṣṭuta)
- Literal: much-praised. Symbolic: The ever-invoked higher consciousness, repeatedly confirmed by experience
- आरभ्य (ārabhya)
- Literal: having taken hold of, grasping. Symbolic: Inner reliance; conscious linkage of the lower nature to the higher Force
- चरामसि (carāmasi)
- Literal: we move, we proceed. Symbolic: Practice and progress in the path of inner sacrifice
- प्रभूवसो (prabhūvaso)
- Literal: rich in mastery/abundance. Symbolic: Sovereign plenitude of the illumined Mind when it governs the being
- गिरः (giraḥ)
- Literal: songs, hymns. Symbolic: Mantric formations of aspiration and knowledge-vibration
- क्षोणी (kṣoṇī)
- Literal: earth. Symbolic: Stable receptivity; foundational consciousness that can bear the pressure of change
- वचः (vacaḥ)
- Literal: word, speech. Symbolic: Offered intention; the decisive formulated will in speech
A direct address establishing intimacy and reliance upon Indra; functions as a ‘pratigara’ (responsive) moment: the hymn asks acceptance of the mantra and confirms exclusive devotion.
During Soma pressing/offerings and Indra invocations; also as a general stotra of Indra’s support.
Recitation/chant with offering (havis/Soma) and mental ‘offering of word’.
Use as an affirmation before study/decision-making: offer one’s speech and intention to the higher mind; chant before important communication to align words with truth.
ā-√rabh ‘grasp’ → reliance/support in yoga-like sense; girvaṇ ‘hymn-desiring’ from √van ‘desire’ → deity drawn by mantric vibration; √sah ‘endure’ (saghat) → capacity to bear; vacas ‘word’ from √vac ‘speak’ → mantra as formative speech-act.
mantra as formative speech (vacas), devotion as reliance (ārabhya), endurance/strength (sah)
Indra as the power that supports the right movement of thought and action when the seeker ‘holds to’ him.
The offered ‘vacas’ seeks to become satya-vāk—speech that carries truth-force.
Manifestation through Word and Mind: hymns as formative vibrations that invite divine action.
Proto-Vedāntic/Integral (Aurobindo): mantra as conscious-force; Indra as luminous mind-principle.
Earth = stable receptivity and endurance in sādhanā; burden = pressure of transformation and the weight of aspiration held steadily.
- What is the primary Vedic 'mythologem' present in this verse?
- Not a battle scene but the ‘bond’ mythologem: the singer ‘grasps’ Indra and moves in his lordship; Indra alone can ‘bear’ the hymns. Inner sense: the deity is the supporting power for the practitioner’s movement; mantra is the vehicle of connection.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vac ‘speak’ (vacas) and √car ‘move’ are core IE roots. The ‘bearing’ simile with earth evokes archaic cosmopoetic imagery where the earth is the archetypal bearer; the exclusivity formula (‘none other than you’) is a common inherited rhetorical device in hymn traditions.
- What is the relationship between the Rishi and the Devata here?
- A strong reciprocity of support: the r̥ṣi-community declares belonging (‘these are yours; we are yours’) and reliance (ārabhya), while requesting Indra’s receptive delight (harya) toward the vacas. The devata is portrayed as uniquely capable of holding and fulfilling the mantric intention.
Link the mind to a higher luminous intelligence; offer speech/thought as a consecrated formation.
ājñā (brow)
Gentle nāḍī-śodhana for 6–8 rounds, then chant on a steady exhale to stabilize mental clarity.
Collected, upward-leaning mind (sattvic focus) with confident surrender.
Before chanting, inwardly state: ‘I take hold of the higher light.’ After chanting, keep 2–3 minutes of silence, noticing whether words/thoughts become fewer, truer, and more forceful.
Use Vedic tri-svara (udātta/anudātta/svarita) as per śākhā tradition; key lifts often align with vocatives (indra, girvaṇaḥ) and offering phrases (tad vacaḥ).
Keep vocatives clear and slightly lifted; maintain continuity through compounds (puruṣṭuta, prabhūvaso).
Retroflex ṛ/ṣ in puruṣṭuta with crisp cluster, girvaṇaḥ: nasalization and ṇ retroflex; do not flatten to dental n, kṣoṇī: pronounce kṣ as a tight cluster; long ī sustained, tad vacaḥ: final ḥ is a light visarga, not a hard stop
Steady, resonant, slightly bright (aimed from the brow/forehead).
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