Rig Veda 7.32.10: Mandala 7, Sukta 32, Mantra 10
Sukta 7.32
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
नकिः सुदासो रथं पर्यास न रीरमत् । इन्द्रो यस्याविता यस्य मरुतो गमत्स गोमति व्रजे ॥
nákiḥ sudā́so ráthaṃ páry ā́sa ná rī́ramat | índro yásyāvitā́ yásya marúto gámát sá gómati vrajé ||
Nikt nie może otoczyć ani zatrzymać rydwanu dobrego dawcy; on nie chwieje się. Ten, dla kogo Indra jest pomocnikiem, i dla kogo przychodzą Marutowie, wchodzi do świetlistej obory obfitości.
Word by Word
- नकिः
- no oneIndeclinableअव्यय; नपुंसकलिङ्ग-प्रश्नरूपात् विकसितं निषेधार्थकं (Vedic: ‘no one, none’)Root नकिस् (अव्यय-प्रातिपदिक) अथवा न + किः (किम्-प्रश्न) → निषेधार्थे
- सुदासः
- Sudās (the king)Nounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot सुदास (प्रातिपदिक; नाम)
- रथम्
- chariotNounपुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot रथ (प्रातिपदिक)
- पर्यास
- (he) cast/put around, encompassedVerbलुङ् (आorist); मध्यम? → वस्तुतः 3 एकवचन परस्मैपद (आorist injunctive/augmentless aorist in Vedic); रूप: परि-आस्/पर्यास् ‘cast around/over’Role KriyāRoot परि + अस् (धातु: अस् ‘to throw/cast’, Vedic usage)
- न
- notIndeclinableअव्ययRoot न (निषेध-अव्यय)
- रीरमत्
- stopped/was checked (did not remain firm)Verbलुङ्/इञ्जङ्क्टिव्-प्राय (Vedic); 3 पुरुष; एकवचन; परस्मैपदRole KriyāRoot रम् (धातु: रम् ‘to rest, be still; to delight’) → रीरमत् (Vedic intensive/iterative aorist-like form)
- इन्द्रः
- IndraNounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot इन्द्र (प्रातिपदिक)
- यस्य
- whosePronounपुं/नपुं; षष्ठी; एकवचनRole Sambandha (genitive relation)Root यद् (सर्वनाम-प्रातिपदिक)
- अविता
- helper, protectorNounपुंलिङ्ग; प्रथमा; एकवचनRole Kartā (apposition to इन्द्रः)Root अवितृ (प्रातिपदिक; कर्तृ-नाम, from √अव् ‘to help/protect’)
- यस्य
- whosePronounपुं/नपुं; षष्ठी; एकवचनRole SambandhaRoot यद् (सर्वनाम-प्रातिपदिक)
- मरुतः
- the MarutsNounपुंलिङ्ग; प्रथमा; बहुवचनRole Kartā (of गमत्)Root मरुत् (प्रातिपदिक)
- गमत्
- came/shall comeVerbलुङ् (aorist, augmentless injunctive in Vedic); 3 पुरुष; एकवचन; परस्मैपदRole KriyāRoot गम् (धातु: गम् ‘to go/come’)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole Kartā (of implied ‘is/attains’)Root तद् (सर्वनाम-प्रातिपदिक)
- गोमति
- in the cattle-richAdjectiveनपुंसक/पुं; सप्तमी; एकवचन (गोमति = गोमत्याम्, Vedic loc. sg.)Role AdhikaraṇaRoot गोमत् (विशेषण-प्रातिपदिक)
- व्रजे
- enclosure/pen, settlement (cattle-pen)Nounपुंलिङ्ग; सप्तमी; एकवचनRole AdhikaraṇaRoot व्रज (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: नकिः | सुदासः | रथम् | पर्यास् | न | रीरमत् | इन्द्रः | यस्य | अविता | यस्य | मरुतः | गमत् | सः | गोमति | व्रजे || 1) ‘नकि॑:’ = ‘नकिः’ (वेदे निषेधार्थक-अव्यय)
- 2) ‘सुदासो॒’ → ‘सुदासः’ (विसर्गः पदान्ते)
- 3) ‘पर्या॑स’ → ‘पर्यास्’ (परि + आस्; पदान्ते सibilant)
- 4) ‘री॑रमत्’ Vedic विशेष-रूप (√रम्) ‘stopped/was checked’ अर्थे
- 5) ‘इन्द्रो॒’ → ‘इन्द्रः’ (विसर्ग-लोप/पदपाठे विसर्गः)
- 6) ‘यस्या॑वि॒ता’ → ‘यस्य अविता’ (सन्धिः: अ + अ → आ)
- 7) ‘गम॒त्स’ → ‘गमत् सः’ (त् + स → त्स)
- 8) ‘गोम॑ति’ = loc. sg. of गोमत् (वेदे -इ locative ending)
The meaning
Outer meaning
No one can encircle or stop the chariot of Sudās (the good-giver); it does not falter. He whose helper is Indra, and for whom the Maruts come, enters the cow-pen rich in cows (a fold of abundance).
Inner meaning
The progressive soul (Sudās as the ‘good-giver’—the consenting human will) moves in an inner chariot of aspiration that the powers of obstruction cannot hem in. When the illumined Mind (Indra) becomes the protector and the storm-powers of dynamic life-force (Maruts) arrive as allies, the seeker enters the ‘luminous cattlefold’—the recovered store of rays of knowledge (go) held back by the subconscient cover.
Universal truth
When will is aligned with higher intelligence and supported by purified life-energy, the journey of becoming cannot be halted; it culminates in the recovery of inner light and plenitude.
Themes
unobstructed progress, Indra-Marut alliance, attainment of light, victory
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.18, RV 7.19, RV 7.23, RV 7.24, RV 7.32
Family tradition
Mandala 7 is the Vasiṣṭha family book; hymns often stress right leadership of power (Indra) guided by truth and right speech.
Significance
Vasiṣṭha embodies ‘established’ vision (vasu-sthā): stable illumination and a priestly mastery of mantra that converts conflict into ordered victory (ṛta).
The deity
- Devata
- Indra (with Maruts)
- Epithets
- अविता (protector/helper), शूर (hero), मघवन् (bountiful), हरिवान् (possessor of tawny steeds—luminous powers)
- Related deities
- Maruts, Agni, Soma, Uṣas
Cosmic role
Breaker of the cover (Vṛtra), opener of the cows (rays) and waters (streams of consciousness), establisher of victorious wideness.
Inner power
The illumined, decisive Mind-force that commands energies (Maruts) and leads the inner battle toward light and plenitude.
In ritual
Where it is used
Indra-stotra within Soma-yajña contexts (praise to Indra for victory and increase).
नकि॑: सु॒दासो॒ रथं॒ पर्या॑स॒ न री॑रमत् । इन्द्रो॒ यस्या॑वि॒ता यस्य॑ म॒रुतो॒ गम॒त्स गोम॑ति व्र॒जे ॥
नकिः॑ । सु॒ऽदासः॑ । रथ॑म् । परि॑ । आ॒स॒ । न । री॒र॒म॒त् । इन्द्रः॑ । यस्य॑ । अ॒वि॒ता । यस्य॑ । म॒रुतः॑ । गम॑त् । सः । गोऽम॑ति । व्र॒जे ॥
nakiḥ | su-dāsaḥ | ratham | pari | āsa | na | rīramat | indraḥ | yasya | avitā | yasya | marutaḥ | gamat | saḥ | go--mati | vraje
11
4 pādas × 11 syllables (Triṣṭubh cadence typical of heroic movement)
Forward-driving, martial, with a strong mid-pāda lift suited to conquest imagery.
Builds resolve and momentum; supports visualization of unstoppable inner progress and breakthrough.
- नकिः (nakiḥ)
- Literal: no one. Symbolic: no obstructing force can prevail when the higher powers lead
- सु-दासः (su-dāsaḥ)
- Literal: good giver / good servant. Symbolic: the soul that gives itself rightly in the inner sacrifice; consenting will
- रथम् (ratham)
- Literal: chariot. Symbolic: the psycho-physical vehicle of sādhanā; directed movement of aspiration
- परि आस (pari āsa)
- Literal: to encircle, hem in. Symbolic: attempts of limitation, doubt, inertia to surround the progress
- न रीरमत् (na rīramat)
- Literal: does not slacken/falter. Symbolic: steadfast continuity of tapas/effort
- अविता (avitā)
- Literal: helper, protector. Symbolic: the saving power of the illumined Mind in action
- मरुतः (marutaḥ)
- Literal: Maruts. Symbolic: purified life-forces, dynamic energies that enforce the Truth
- गोमति (gomati)
- Literal: rich in cows. Symbolic: full of rays of knowledge/illumination
- व्रजे (vraje)
- Literal: cattlefold, enclosure. Symbolic: the hidden luminous store (cave/fold) where Light is recovered
Victory assurance for the patron/sacrificer; also recited to affirm unobstructed progress and attainment of ‘go’ (lights) through Indra-Marut alliance
During Soma pressing/offerings and recitations invoking Indra’s aid in winning ‘vāja’ (prize/force).
Stotra/śastra praise; offering oblations with intention of victory and protection.
Used as a mantra of perseverance: for removing inner discouragement, sustaining aspiration, and invoking aligned mind + life-force.
go ‘cow’ is read symbolically as ‘ray/light’ (common Vedic polyvalence), hence go-mat ‘possessing illuminations’. vraja ‘fold/enclosure’ becomes the secured domain where lights are held and enjoyed. avitā from √av ‘protect/help’ (PIE *h₂ew- ‘to help’ often proposed). The verse uses martial mobility (ratha) as an image of unstoppable progress when aligned with Indra and Maruts.
recovery/possession of light (go), protected luminous domain (vraja)
Indra’s help signifies alignment with ṛta; obstruction cannot bind the ṛta-driven movement.
‘Gomati vraja’ as satya’s luminous content—truth-knowledge stored and released.
Release of hidden light/wealth from enclosure—an archetype of manifestation from the covered to the revealed.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent and descent of higher powers into the human instrument.
Chariot = directed sādhanā; Maruts = dynamic prāṇic forces; cattlefold = inner cave of illumination where rays of knowledge are gathered.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘winning of the cows’ in transformed form: the supported hero reaches the gomati vraja, the fold of light. The chariot that cannot be hemmed in expresses irresistible forward movement of the soul when Indra and the Maruts (dynamic powers) are allies.
- How does the linguistic structure reflect Proto-Indo-European roots?
- rátha- ‘chariot’ is central to Indo-European poetic culture (cf. Old Irish roth ‘wheel’, German Rad ‘wheel’—different but related wheel lexicon; chariot imagery is an IE prestige motif). √gam ‘come/go’ continues PIE *gʷem- (cf. Latin veniō ‘come’ from *gʷem-).
- What is the relationship between the Rishi and the Devata here?
- The rishi asserts a guarantee: divine help (Indra as avitā) plus the Marut energies yields an unstoppable advance into the luminous enclosure. The devotee’s progress is portrayed as protected and inevitably fruitful (gomati).
Unstoppable inner progress: align will (Sudās) with illumined mind (Indra) and dynamic energies (Maruts) to recover inner light (go).
maṇipūra (will/drive) with ājñā (illumined direction)
Moderate ujjāyī or 4-4-6 breathing while visualizing forward motion and widening.
Vigorous, expansive, victorious clarity (sattva with heroic force).
Begin with a felt ‘chariot’ in the chest/solar plexus moving forward; invoke Indra above the brow; let Maruts be a ring of clean, swift energies; end by resting in a wide luminous enclosure (gomati vraja).
Mixed udatta/anudatta/svarita per Rigvedic accent; preserve the marked udātta on items like and (as transmitted).
Keep udātta as a clear lift; svarita as a gentle fall after the lift; avoid flattening the cadence of Triṣṭubh at pāda ends.
(nakiḥ): final visarga lightly aspirated, -: keep dental (d) and long ā, (rīramat): long ī; roll light r, (gomati): hard g; short o
Bright, forward, resonant (heroic) with steady breath support.
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