Rig Veda 1.7.5: Mandala 1, Sukta 7, Mantra 5
Sukta 1.7
- Rishi
- Madhucchandas Vaiśvāmitra
- Devata
- Indra
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Shanta (peace)
इन्द्रं वयं महाधन इन्द्रमर्भे हवामहे । युजं वृत्रेषु वज्रिणम् ॥
índraṃ vayaṃ mahā-dháne índram árbhe havāmahe | yújaṃ vṛ́treṣu vajríṇam ||
Wzywamy Indrę w wielkim zdobywaniu pełni; wzywamy Indrę również w małych początkach, jego, który jest zaprzężonym sprzymierzeńcem w bitwach z przeszkadzającymi, dzierżycielem mocy pioruna.
Word by Word
- इन्द्रम्
- Indra (as the object of invocation)Nounपुंलिङ्ग; द्वितीया-विभक्ति; एकवचनRole कर्मRoot इन्द्र (प्रातिपदिक)
- वयम्
- wePronounउत्तमपुरुष-सर्वनाम; प्रथमा-विभक्ति; बहुवचनRole कर्तृRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- महाधने
- in/at the great prize (great wealth)Adjective (used substantively/epithet)पुंलिङ्ग; सप्तमी-विभक्ति; एकवचनRole अधिकारणRoot महाधन (प्रातिपदिक; महा- + धन)
- इन्द्रम्
- IndraNounपुंलिङ्ग; द्वितीया-विभक्ति; एकवचनRole कर्मRoot इन्द्र (प्रातिपदिक)
- अर्भे
- in the small (task/contest); in a minor (need)Nounनपुंसकलिङ्ग; सप्तमी-विभक्ति; एकवचनRole अधिकारणRoot अर्भ (प्रातिपदिक)
- हवामहे
- we invoke / we call uponVerbलट् (वर्तमान); उत्तमपुरुष; बहुवचन; आत्मनेपदRole (क्रिया)Root √ह्वा (ह्वयति/आह्वयति) धातु
- युजम्
- the yoked one; ally/companionNoun/Adjectiveपुंलिङ्ग; द्वितीया-विभक्ति; एकवचनRole कर्मRoot युज् (प्रातिपदिक; ‘yoked, ally/companion’)
- वृत्रेषु
- in the battles/among the Vṛtras (obstacles/foes)Nounपुंलिङ्ग; सप्तमी-विभक्ति; बहुवचनRole अधिकारणRoot वृत्र (प्रातिपदिक)
- वज्रिणम्
- the thunderbolt-bearerAdjective (epithet)पुंलिङ्ग; द्वितीया-विभक्ति; एकवचनRole कर्मRoot वज्रिन् (प्रातिपदिक; वज्र- + इन्)
Sandhi Notes
- पदच्छेद (RV pada-style): इन्द्रम् | वयम् | महाधने | इन्द्रम् | अर्भे | हवामहे | युजम् | वृत्रेषु | वज्रिणम् । Sandhi/phonology: (1) ‘इन्द्रं वयं’ → ‘इन्द्रं॑ व॒यं’ : anusvāra before ‘व’ retained
- accent marks are Vedic (do not change segmentation). (2) ‘महाधन इन्द्रम्’ in saṃhitā shows external sandhi with loss of final -e before vowel-less pause? Here the transmitted text reads ‘महाध॒न इन्द्र॒म्’
- underlying pada is ‘महाधने’ (loc. sg.) + ‘इन्द्रम्’ (acc. sg.), with e/ā interaction and saṃhitā orthography per RV tradition. (3) ‘इन्द्रम् अर्भे’ → ‘इन्द्र॒मर्भे॑’ : vowel sandhi a+a → a (with avagraha not written in RV saṃhitā), hence इन्द्रम् + अर्भे = इन्द्रमर्भे
The meaning
Outer meaning
We call Indra in great winnings and in small beginnings; him as the yoked ally in battles with the obstructers, the vajra-wielder.
Inner meaning
In both major expansions (mahādhana) and initial steps (arbha), the seeker invokes Indra—the illumined intelligence that is ‘yoked’ (yujam) to our journey as an intimate collaborator. In struggles with the Vṛtras (obstructing forces of the subconscient and ignorance), Indra’s vajra is the decisive discriminative power that breaks coverings and enables forward evolution.
Universal truth
The divine aid is not reserved for peak moments; it is equally present at the start. Progress is secured by a constant alliance with higher intelligence against recurring resistance.
Themes
Vṛtra-slaying (obstruction-breaking), Inner battle and victory, Invocation across stages of the work, Yoga as yoking divine force
The seer
- Rishi
- Madhucchandas Vaiśvāmitra
- Lineage
- Vaiśvāmitra
- Other hymns
- RV 1.7.1, RV 1.7.2, RV 1.7.3, RV 1.7.4
Family tradition
Early Mandala 1 seer-line stressing invocation as a practical method for victory over obstruction and for growth in plenitude.
Significance
Balances humility and ambition: call the divine both in ‘small beginnings’ and ‘great gains’; makes the path continuous rather than episodic.
The deity
- Devata
- Indra
- Epithets
- Vajrī, Yuj (yoked ally), Maghavan
- Related deities
- Agni (who kindles aspiration), Soma (who gives delight), Bṛhaspati (who opens the cave of truth)
Cosmic role
Victorious power that secures plenitudes by defeating the coverer and releasing the hidden riches of light and life.
Inner power
Ever-available illumined will and intelligence; breaks resistance patterns and supports steady progress.
In ritual
Where it is used
General Indra-invocation in Soma praise; suitable as a recurring call across stages of ritual action.
इन्द्रं॑ व॒यं म॑हाध॒न इन्द्र॒मर्भे॑ हवामहे । युजं॑ वृ॒त्रेषु॑ व॒ज्रिण॑म् ॥
इन्द्र॑म् । व॒यम् । म॒हा॒ऽध॒ने । इन्द्र॑म् । अर्भे॑ । ह॒वा॒म॒हे॒ । युज॑म् । वृ॒त्रेषु॑ । व॒ज्रिण॑म् ॥
indram | vayam | mahādhane | indram | arbhe | havāmahe | yujam | vṛtreṣu | vajriṇam
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3 × 8
Balanced antithesis (great/small) then decisive closure (Vṛtra-battles, vajra).
Instills perseverance: equal sanctity to beginnings and culminations; ends with a strong victorious stamp.
- महा॒धने (mahādhane)
- Literal: in great gain/wealth-winning. Symbolic: Major widenings and attainments of force, knowledge, joy
- अर्भे (arbhe)
- Literal: in the small, the little beginning. Symbolic: Early stages of practice; modest capacities and first openings
- हवामहे (havāmahe)
- Literal: we call, invoke. Symbolic: Active aspiration; intentional turning of consciousness
- युजं (yujam)
- Literal: yoked, joined; ally. Symbolic: Steady companionship of divine force with human effort; integration
- वृत्रेषु (vṛtreṣu)
- Literal: among the Vṛtras/obstructors. Symbolic: In encounters with covering forces—dullness, denial, fear, compulsions
- वज्रिणम् (vajriṇam)
- Literal: thunderbolt-bearer. Symbolic: Cutting power of illumination; force that breaks fixed falsehood
Indra-invocation in Soma sacrifice contexts (general Indra stotras/śastra usage; applicable within Agniṣṭoma-type Soma rites as a call for victorious force and plenitude)
At the start of sequences (arbha) and at climactic moments (mahādhana) to sustain Indra’s aid.
Repeated calling (havana) to keep Indra ‘yoked’ to the sacrifice and its victories.
Daily practice mantra: chant at the start of meditation and again after progress to dedicate both effort and attainment to higher intelligence.
Key terms: (1) índra-: traditionally from a pre-Vedic theonym; functionally in RV the power that 'breaks open' and releases (associated with √ind/√id? uncertain etymology; semantic field: strength, lordship, illumination). (2) dhána (in mahā-dháne): from √dhan 'to run, to sound; to win/obtain' > dhána 'booty, prize, wealth'; here taken as inner acquisition/plenitude. (3) árbha: 'small, young, beginner'; marks the initial stage of sādhanā/inner sacrifice. (4) √hū (havāmahe): 'to call, invoke'—middle voice indicates calling for oneself/for our work. (5) yúj- (yújam): from √yuj 'to yoke, join'—Indra as the allied force yoked to the seeker. (6) vṛ́tra-: from √vṛ 'to cover, obstruct'—obstruction/covering; plural locative vṛ́treṣu 'in the obstructers'. (7) vájra/vajrín: vájra 'thunderbolt' possibly linked to √vaj 'to be strong' / 'impel'; vajrín 'one who has the vajra'—symbol of irresistible discriminating force.
R̥ta as victorious order over obstruction (Vṛtra as anti-R̥ta covering), Growth from 'small beginnings' (árbha) to 'great plenitude' (mahā-dhána) as evolutionary ascent
Calling Indra in all stages maintains right progression (ṛta) against relapse and distortion.
Vajra-force is truth’s edge: it cuts through self-deception and confusion.
Evolution through repeated breakthroughs over obstruction; continuity of divine companionship.
Integral Yoga: constant collaboration of higher consciousness with human effort across all stages.
Thunderbolt = sudden liberating insight/force; battle = inner sadhana against habitual patterns; great/small winnings = major/minor growth cycles.
- What is the primary Vedic 'mythologem' present in this verse?
- The Indra-as-Vajrin mythologem: the divine power yoked to the sacrificer that combats the Vṛtras (obstructors/coverings). Even without narrating the slaying, the verse places Indra in the battlefield-space (vṛ́treṣu) as the decisive breaker of obstruction, implying release of the blocked plenitude (dhána) and establishment of R̥ta (ordered flow).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The core image aligns with a widespread Indo-European storm-god complex: a thunder/bolt weapon (vájra) wielded against a serpent/obstructor (Vṛtra). While 'Indra' itself lacks a secure PIE etymology, the pattern parallels PIE *perkwunos-type functions (storm-striker) and dragon-slayer motifs (e.g., Hittite Tarḫunna, Greek Zeus vs. Typhon, Norse Thor vs. Jörmungandr). The verb √yuj 'yoke' is securely Indo-European (cf. Latin iugum, English yoke), supporting the idea of 'yoking' divine power to human striving.
- What is the relationship between the Rishi and the Devata here?
- It is reciprocal and developmental: the seer-community (vayám) repeatedly invokes Indra both in 'mahā-dhána' (major realizations) and in 'árbha' (early stages). Indra is not distant; he is yújam—an allied force to be harnessed. The implied exchange is offering/aspiration (invocation) for empowering intervention: Indra’s bolt-force breaks inner coverings so the seeker’s life-force and consciousness can expand into plenitude under R̥ta.
Constancy of invocation: feel Indra as the ‘yoked ally’ accompanying each breath and decision.
ājñā
moderate breathing; mentally repeat ‘indram’ on inhale, ‘havāmahe’ on exhale for a few rounds
Steady aspiration with quiet confidence.
When progress feels small, chant for ‘arbha’; when success comes, chant for ‘mahādhana’—in both, offer the result and ask for the vajra-clarity to face the next Vṛtra.
Chant with Vedic accents as marked (इन्द्रं॑, व॒यं, म॑हाध॒न, इन्द्र॒मर्भे॑, वृ॒त्रेषु॑, व॒ज्रिण॑म्).
Keep contrast clear: mahādhane (expanded tone) vs arbhe (gentler tone), then firm up on vṛtreṣu vajriṇam.
mahādhane: keep long ā in mahā; dh is aspirated., arbhe: pronounce ‘rbh’ cluster cleanly, not ‘ar-be’., vṛtreṣu: syllabic ṛ; avoid ‘vritreṣu’ with plain i.
Steady, companionable invocation; ending with resolute firmness on vajriṇam.
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