Rig Veda 7.20.7: Mandala 7, Sukta 20, Mantra 7
Sukta 7.20
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यदिन्द्र पूर्वो अपराय शिक्षन्नयज्ज्यायान्कनीयसो देष्णम् । अमृत इत्पर्यासीत दूरमा चित्र चित्र्यं भरा रयिं नः ॥
yádindra pū́rvo áparāya śíkṣann áyaj jyā́yān kanī́yaso déṣṇam | amṛ́ta ít paryā́sīt dū́ram ā́ citra citryáṃ bharā rayíṃ naḥ ||
Jeśli, o Indro, starszy niegdyś pouczył młodszego, a silniejszy obdarował słabszego, wtedy Nieśmiertelny rzeczywiście stanął wokół i poza nawet to, co odległe: przynieś nam, Cudotwórco, bogactwo wielorakie i lśniące, pełnię bytu.
Word by Word
- यदि
- ifIndeclinableसम्बन्ध/शर्त (conditional particle)Root यदि
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग; सम्बोधन एकवचनRole सम्बोधनRoot इन्द्र
- पूर्वः
- the former (one)Adjective (used substantively)पुंलिङ्ग; प्रथमा एकवचनRole कर्तृ (of शिक्षन्)Root पूर्व
- अपराय
- to the later (one)Adjective (used substantively)पुंलिङ्ग; चतुर्थी एकवचनRole सम्प्रदानRoot अपर
- शिक्षन्
- teaching / instructingVerbवर्त्तमान कृदन्त-रूप (शतृ/वर्तमान कृदन्त); प्रथमा एकवचन (कर्तरि)Role कर्तृ-विशेषण (पूर्वः)Root शिक्ष्
- अयजः
- you worshipped / you sacrificedVerbलुङ् (aorist), परस्मैपद; मध्यम पुरुष एकवचनRole क्रिया (मुख्य)Root यज्
- ज्यायान्
- greater, strongerAdjectiveपुंलिङ्ग; प्रथमा एकवचनRole कर्तृ (of अयजः) / विशेषण (इन्द्र)Root ज्यायस्
- कनीयसः
- of the smaller / of the youngerAdjective (comparative)पुंलिङ्ग/नपुंसक; षष्ठी एकवचनRole सम्बन्ध (genitive)Root कनीयस्
- दे॒ष्णम्
- a gift / bestowalNounस्त्रीलिङ्ग; द्वितीया एकवचनRole कर्मRoot दे॒ष्णा (from √दिश्/दश्? Vedic: ‘gift, bestowal’)
- अमृतः
- immortalAdjective (used substantively)पुंलिङ्ग; प्रथमा एकवचनRole कर्तृ (of आसित)Root अमृत
- इत्
- indeed, justIndeclinable (particle)निपात; emphaticRoot इत्
- परि
- around, all aboutIndeclinable (preverb)उपसर्गRoot परि
- आसीत्
- wasVerbलुङ्/इम्पर्फेक्ट (Vedic); प्रथम पुरुष एकवचनRole क्रियाRoot अस्
- दूरम्
- farAdverbial nounनपुंसक; द्वितीया एकवचन (क्रियाविशेषण)Role अधिकरण (extent/space)Root दूर
- आ
- towards, hitherIndeclinable (preverb)उपसर्गRoot आ
- चित्र
- O wondrous oneAdjectiveपुंलिङ्ग; सम्बोधन एकवचनRole सम्बोधनRoot चित्र
- चित्र्यम्
- a wondrous (thing)Adjective (neuter)नपुंसक; द्वितीया एकवचनRole कर्म (of भरा)Root चित्र्य
- भरा
- bring, bearVerbलोट् (imperative), परस्मैपद; मध्यम पुरुष एकवचनRole क्रियाRoot भृ
- रयिम्
- wealthNounपुंलिङ्ग; द्वितीया एकवचनRole कर्म (of भरा)Root रयि
- नः
- to us / for usPronounषष्ठी/चतुर्थी बहुवचन (enclitic)Role सम्प्रदान (to us) / सम्बन्ध (our)Root अस्मद्
Sandhi Notes
- Sandhi resolution (padapāṭha-style): यदि + इन्द्र + पूर्वः + अपराय + शिक्षन् + अयजः + ज्यायान् + कनीयसः + देष्णम् । अमृतः + इत् + परि + आसीत् + दूरम् + आ + चित्र + चित्र्यम् + भरा + रयिम् + नः । Notable: (1) इन्द्र॒ पूर्वो॒ → इन्द्र + पूर्वः (visarga lost before voiced consonant in saṃhitā)
- (2) शिक्ष॒न्नय॒ज्ज्याया॒न् → शिक्षन् + अयजः + ज्यायान् (n + a coalescence; and j/j cluster across word boundary)
- (3) इत्पर्या॑सीत → इत् + परि + आसीत (particle + preverb + verb; i.e., pary- from परि+आ)
- (4) आ चि॑त्र॒ → आ + चित्र (preverb separated)
The meaning
Outer meaning
If, O Indra, the elder once taught the younger, and the stronger gave a gift to the lesser, then the Immortal stood around and beyond even what is far. Bring us, O wondrous one, a manifold, luminous wealth.
Inner meaning
The mantra recalls a law of spiritual transmission: the ‘elder’ consciousness (pūrva—prior, higher) instructs the ‘younger’ (aparā—later, lower), and the stronger part of the being uplifts the weaker by a gift (deṣṇam). When this right relation is restored inside us, the Immortal (amṛta)—the deathless consciousness—encompasses even the distant parts of our nature (dūram): nothing remains outside its reach. Indra, as the Wonder-worker (citra), is asked to bring a ‘manifold luminous wealth’—not mere possessions, but diversified powers, lights, and widenesses of being.
Universal truth
Growth happens when higher maturity educates the immature and strength uplifts weakness. Then the deathless principle pervades the whole personality, even its farthest and least conscious parts.
Themes
boon-request, initiation-and-transmission, spiritual-wealth, Indra-as-bestower
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.12, RV 7.19, RV 7.21, RV 7.24
Family tradition
Vasiṣṭha frequently frames spiritual achievement as right ordering among inner parts—maturity guiding immaturity—under the sovereignty of ṛta.
Significance
This verse is a compact psychology of transformation: the ‘elder’ within becomes teacher, the ‘stronger’ becomes giver, and immortality spreads through the whole field.
The deity
- Devata
- Indra
- Epithets
- Citra (Wonder-worker, luminous), Śakra (Mighty)
- Related deities
- Agni (teacher-will), Sarasvatī (inspiration), Bṛhaspati (illumining word)
Cosmic role
Mediator of ascent: he brings down higher force and distributes it, enabling the lower to be educated and empowered.
Inner power
Illumined governance: the capacity to make the higher instruct and the stronger uplift, until the immortal consciousness surrounds the being.
In ritual
Where it is used
Indra hymn usage in Soma rite; verse suited to requesting ‘rayi’ after establishing the law of right giving/teaching.
यदि॑न्द्र॒ पूर्वो॒ अप॑राय॒ शिक्ष॒न्नय॒ज्ज्याया॒न्कनी॑यसो दे॒ष्णम् । अ॒मृत॒ इत्पर्या॑सीत दू॒रमा चि॑त्र॒ चित्र्यं॑ भरा र॒यिं न॑: ॥
यत् । इ॒न्द्र॒ । पूर्वः॑ । अप॑राय । शि॒क्ष॒न् । अय॑त् । ज्याया॑न् । कनी॑यसः । दे॒ष्णम् । अ॒मृतः॑ । इत् । परि॑ । आ॒सी॒त॒ । दू॒रम् । आ । चि॒त्र॒ । चित्र्य॑म् । भ॒र॒ । र॒यिम् । नः॒ ॥
yat | indra | pūrvaḥ | aparāya | śikṣan | ayat | jyāyān | kanīyasaḥ | deṣṇam | amṛtaḥ | it | pari | āsīta | dūram | ā | citra | citryam | bhara | rayim | naḥ
44
4 × ~11
Didactic yet expansive; a ‘teaching’ movement in the first half, widening into vastness (‘dūram… pari’) and culminating in a bright request.
Encourages inner re-ordering and uplift; leaves a feeling of wideness and possibility.
- पूर्वः (pūrvaḥ)
- Literal: former, elder. Symbolic: higher, more developed consciousness / the soul’s mature standpoint
- अपरा (aparāya)
- Literal: to the later/younger. Symbolic: the lower or less developed part of nature needing guidance
- शिक्षन् (śikṣan)
- Literal: teaching, instructing. Symbolic: inner illumination that trains the mind/vital toward right movement
- ज्यायान् (jyāyān)
- Literal: stronger, greater. Symbolic: the stronger will/knowledge in us or the divine force itself
- कनीयसः (kanīyasaḥ)
- Literal: of the smaller/younger. Symbolic: weaker elements—fearful vital, confused mind
- देष्णम् (deṣṇam)
- Literal: gift, donation. Symbolic: bestowal of power/light from above to below
- अमृतः (amṛtaḥ)
- Literal: immortal. Symbolic: deathless consciousness; the divine being-principle
- चित्र (citra) / चित्र्यं (citryam)
- Literal: bright, wondrous, manifold. Symbolic: luminous diversity of spiritual powers and realizations
- रयिम् (rayim)
- Literal: wealth. Symbolic: plenitude of being: light, force, joy, capacity
Indra-invocation within Soma offerings (general Soma-yajña usage; praising Indra for bestowal of rayi and protection)
In praise sequences emphasizing Indra’s bestowal and the spread of amṛta.
Recitation accompanying offering; inwardly, a conscious act of letting the higher instruct the lower.
For mentoring/self-mentoring: when integrating shadow/immature parts; also for invoking ‘manifold’ capacities (learning, creativity, resilience).
Key terms: śikṣan from √śikṣ ‘to learn/teach, train’ suggests disciplined transmission of power/knowledge from pūrva ‘earlier’ to apara ‘later’. deṣṇam ‘gift/portion’ (cf. desiderative/allocative nuance in Vedic usage) indicates an apportioned empowerment rather than material alms. amṛta ‘immortal’ from a- ‘not’ + mṛta ‘mortal/dead’ (√mṛ ‘to die’) signals the deathless plane that can ‘stand around’ (pari-ās) the seeker. rayi from √rā/rai (Vedic ‘wealth, abundance’) is read inwardly as plenitude of being and capacities of light; bhara from √bhṛ ‘bear’ implies establishing that plenitude in the human vessel.
Amṛta (deathless consciousness), Rayi as plenitude of being, Transmission/initiation motif (elder to younger)
Implied: the right relation of elder/younger and strong/weak is an ṛta of the inner life.
Truth becomes effective when it educates the lower nature rather than merely judging it.
Permeation: immortality ‘surrounding’ even the farthest reaches of nature.
Integral Vedic psychology: transformation by descent of higher consciousness into lower instruments.
Like a sun rising over distant hills, the immortal light spreads from the highest peak of awareness into far, dim valleys of the subconscient.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic pattern is the archetypal transmission of power/knowledge: the pūrva (elder, greater) instructs and endows the apara/kanīyas (younger, lesser). Indra is invoked to repeat this cosmic precedent by bringing a ‘citrya’ rayi—manifold plenitude—into the human field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √i ‘to go’ (ayat) aligns with PIE *h₁ey- ‘go’ (cf. Lat. ire). √bhṛ ‘to bear’ (bhara) aligns with PIE *bher- (Eng. bear, Gk. phérein). amṛta uses privative a- + √mṛ ‘die’ (PIE *mer- ‘die’). These roots support a semantic field of movement, carrying/manifesting, and deathless being.
- What is the relationship between the Rishi and the Devata here?
- The seer appeals to Indra through a law of reciprocity: as the greater once gave to the lesser (a divine-social archetype), so Indra should now ‘bring’ rayi to the singers. The hymn positions the rishi-community as the kanīyas (seeking growth) and Indra as the jyāyān (greater power) who legitimizes and completes the ascent by bestowal.
Invoke the ‘elder within’ (witness/soul) to instruct the reactive mind; offer a ‘gift’ of strength to a weak habit by bringing light and patience.
ājñā (inner teacher) and sahasrāra (amṛta pervasion)
Slow-meditative; inhale on the ‘teaching/giving’ clauses, long exhale on ‘amṛta… pari āsīt’.
Widened, overseeing awareness; gentle authority over the lower nature.
After chanting, journal one ‘younger’ pattern to be educated and one ‘gift’ (practice/support) the stronger part will give it. Sit 2–3 minutes feeling the Immortal ‘around’ the whole being.
Triṣṭubh; keep the conditional ‘yad…’ opening flowing; give clear accentual lift to ‘amṛtaḥ’ and ‘citra’.
Let the first two pādas be slightly instructional in tone, then broaden on ‘amṛta…’ with a more spacious cadence.
śikṣan: ‘kṣ’ cluster clean, not ‘shikshan’, jyāyān: long ā; palatal ‘y’ clear, deṣṇam: retroflex ṣ; short ‘e’, citryam: ‘tr’ crisp; avoid inserting vowel
Clear, luminous, slightly elevated pitch in the final request.
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