Rig Veda 7.92.1: Mandala 7, Sukta 92, Mantra 1
Sukta 7.92
- Rishi
- Vasiṣṭha
- Devata
- Vāyu
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
आ वायो भूष शुचिपा उप नः सहस्रं ते नियुतो विश्ववार । उपो ते अन्धो मद्यमयामि यस्य देव दधिषे पूर्वपेयम् ॥
ā́ vāyo bhūṣa śucipā́ úpa naḥ sahásraṃ te niyúto viśvavāra | úpo te ándho mádyam ayāmi yásya deva dadhíṣe pūrvapéyam ||
Przybądź, o Vāyu, zajmij swoje miejsce, o czysty pijący, blisko nas; tysiąc to twoje zaprzężone moce, o nosicielu wszelkich darów. Przynoszę tobie napój rozkoszy, istotę somy, który ty, o bóstwo, ustaliłeś do picia jako pierwszy, przed wszystkimi innymi.
Word by Word
- आ
- hither, towardsIndeclinableउपसर्ग/निपातRoot आ (उपसर्ग) / ā (preverb)
- वायो
- O Vāyu (Wind-god)Nounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot वायु (प्रातिपदिक) / vāyu
- भूष
- adorn yourself / be graciously disposedVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRoot भूष् (धातु) / bhūṣ
- शुचिपाः
- O pure-drinkerNoun (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot शुचि-पाः (प्रातिपदिक; समास) / śuci-pā
- उप
- near, untoIndeclinableनिपात/उपसर्गRoot उप (उपसर्ग/अव्यय) / upa
- नः
- to us / of usPronounषष्ठी (gen.) बहुवचन (एन्क्लिटिक रूप) अथवा दत्तिवाचक प्रयोगे ‘to us’Role सम्प्रदान (प्रयोगार्थ) / सम्बन्धRoot अस्मद् (सर्वनाम) / asmad
- सहस्रम्
- a thousandNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot सहस्र (प्रातिपदिक) / sahasra
- ते
- thy, yourPronounषष्ठी, एकवचन (एन्क्लिटिक)Role सम्बन्धRoot त्वद् (सर्वनाम) / tvad
- नियुतः
- teams (of steeds), yokesNounस्त्रीलिङ्ग (RV-प्रयोगे), प्रथमा, बहुवचनRole कर्तृ (सहचर/साधन-सम्बन्धे) / सहचराःRoot नियुत् (प्रातिपदिक) / niyut
- विश्ववार
- O all-desirable / all-precious oneAdjective (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot विश्व-वार (प्रातिपदिक; समास) / viśva-vāra
- उप
- near, untoIndeclinableनिपात/उपसर्गRoot उप (अव्यय) / upa
- उ
- indeed, nowIndeclinableनिपात (उत्साह/निश्चय/अनुनयार्थ)Root उ (निपात) / u
- ते
- to theePronounचतुर्थी, एकवचन (एन्क्लिटिक) अथवा षष्ठी-एकवचन; अत्र ‘to thee’Role सम्प्रदानRoot त्वद् (सर्वनाम) / tvad
- अन्धः
- Soma-juice, pressed draughtNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म (पेय-द्रव्य) / विषयRoot अन्धस् (प्रातिपदिक) / andhas
- मद्यम्
- intoxicatingAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘intoxicating’Role विशेषण (अन्धः-विशेषण)Root मद्य (प्रातिपदिक) / madya
- अयामि
- I bring / I conveyVerbलट्, उत्तमपुरुष, एकवचन, परस्मैपदRoot या (धातु) / yā
- यस्य
- whosePronounषष्ठी, एकवचन (पुं/नपुं)Role सम्बन्धRoot यद् (सर्वनाम) / yad
- देव
- O godNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot देव (प्रातिपदिक) / deva
- दधिषे
- you set/hold (for yourself)Verbलट्, मध्यमपुरुष, एकवचन, आत्मनेपद (मध्य-प्रयोग) ; ‘thou placest/holdest for thyself’Root धा (धातु) / dhā
- पूर्वपेयम्
- the first draught (to be drunk first)Noun/Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन; ‘to be drunk first/earlier’Role कर्म (यत् दधिषे) / विधेयRoot पूर्व-पेय (प्रातिपदिक; समास) / pūrva-peya
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): आ | वायो | भूष | शुचिपाः | उप | नः | सहस्रम् | ते | नियुतः | विश्ववार | उप | उ | ते | अन्धः | मद्यम् | अयामि | यस्य | देव | दधिषे | पूर्वपेयम् । प्रमुख-सन्धयः: (1) आ + वायो → आ वायो (स्वर-सन्धि नहीं) (2) उप + नः → उप नः (3) सहस्रम् + ते → सहस्रं ते (अनुस्वार) (4) उपो ते → उप + उ + ते (ओ-कारः = उ + उ/उप-समासिक संधि; पदपाठे ‘उप उ ते’) (5) ते अन्धो → ते अन्धः (विसर्ग/ओ-रूप पाठभेद; संहितायां ‘अन्धो’)
The meaning
Outer meaning
An invitation to Vāyu (Wind-god) to come and sit near the sacrificers; he has a thousand yoked teams (niyut), and the priest brings him the exhilarating soma-draught which Vāyu is entitled to drink first.
Inner meaning
Vāyu is the Life-Wind (prāṇa) that carries the Soma-delight upward into the system. The seeker calls the purified life-force (śucipāḥ, “pure-drinker”) to take its seat near the awakened consciousness so that the Soma-essence (ānanda) may be received without mixture. “A thousand niyut” suggests the innumerable currents of prāṇa and dynamic forces that can be yoked to the Divine movement. “First-drinker” indicates that life-energy must be rightly filled with delight before mind and body can be harmonized for the inner yajña.
Universal truth
When the life-force is purified and consciously yoked, it becomes the swift carrier of joy and inspiration; delight received at the level of prāṇa can then support illumination, strength, and ordered action.
Themes
Soma-ritual, First-drinking of Vāyu, Invocation, Purity and rapture
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra (Ārṣeya tradition of the Vasiṣṭhas)
- Other hymns
- RV 7.1 (Agni as inner priest), RV 7.2 (Agni and the path of ṛta), RV 7.33 (Vasiṣṭha’s spiritual authority and victory), RV 7.88 (Varuṇa and inner truth)
Family tradition
Royal priest-seers closely linked with the Bharata lineage; hymns emphasize inner right-order (ṛta), harmony, and the progressive ascent of consciousness.
Significance
Vasiṣṭha’s voice often unites precision of mantra with an inward discipline: the gods are powers of consciousness, and the yajña is the psychic offering that establishes ṛta in the being.
The deity
- Devata
- Vāyu
- Epithets
- śucipāḥ (pure-drinker), viśvavāra (bearer/giver of all boons), pūrvapā (first-drinker, implied by pūrvapeyam)
- Related deities
- Indra, Agni, Soma, Maruts
Cosmic role
Mover of the worlds; carrier of offerings; regulator of breath and atmospheric currents; intermediary between earth and heaven.
Inner power
Prāṇa-śakti: the uplift and circulation of life-energy that can be purified, yoked, and made a vehicle for Soma (ānanda) and for luminous action.
In ritual
Where it is used
Soma-yajña (Vāyu’s early/first libation invitation)
आ वा॑यो भूष शुचिपा॒ उप॑ नः स॒हस्रं॑ ते नि॒युतो॑ विश्ववार । उपो॑ ते॒ अन्धो॒ मद्य॑मयामि॒ यस्य॑ देव दधि॒षे पू॑र्व॒पेय॑म् ॥
आ । वा॒यो॒ इति॑ । भू॒ष॒ । शु॒चि॒ऽपाः॒ । उप॑ । नः॒ । स॒हस्र॑म् । ते॒ । नि॒ऽयुतः॑ । वि॒श्व॒ऽवा॒र॒ । उपो॒ इति॑ । ते॒ । अन्धः॑ । मद्य॑म् । अ॒या॒मि॒ । यस्य॑ । दे॒व॒ । द॒धि॒षे । पू॒र्व॒ऽपेय॑म् ॥
ā | vāyo iti | bhūṣa | śuci-pāḥ | upa | naḥ | sahasram | te | ni-yutaḥ | viśva-vāra | upo iti | te | andhaḥ | madyam | ayāmi | yasya | deva | dadhiṣe | pūrva-peyam
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4 pādas of 12 syllables (Jagatī cadence)
Long, rolling, forward-driving rhythm suited to an extended invitation and ‘approach’ formulae.
Creates an expansive, breath-led flow that naturally synchronizes with prāṇa; supports a feeling of widening and descent of force.
- वायो (vāyo)
- Literal: O Vāyu, Wind. Symbolic: Life-wind/prāṇa; dynamic movement that carries offerings upward
- शुचिपाः (śucipāḥ)
- Literal: pure-drinker. Symbolic: Life-force able to receive delight without distortion (purified vital)
- नियुतः (niyutaḥ)
- Literal: yoked teams/harnessed powers. Symbolic: Disciplined currents of prāṇa and energies placed under conscious control
- सहस्रम् (sahasram)
- Literal: a thousand. Symbolic: Vast multiplicity; inexhaustible dynamisms of life-energy
- अन्धः (andhaḥ)
- Literal: soma-juice/essence. Symbolic: Extracted delight-substance; concentrated Ananda
- मद्यम् (madyam)
- Literal: intoxicating/rapture-draught. Symbolic: Ecstatic uplift that breaks inertia and awakens aspiration
- पूर्वपेयम् (pūrvapeyam)
- Literal: to be drunk first. Symbolic: Primacy of delight in the vital as foundation for higher realization
Soma-yajña: Vāyu is classically invited to drink first at the morning pressing (prātaḥ-savana)
At the soma pressing, during invitatory verses to Vāyu before offering/drinking
Āvāhana (invocation), offering of soma to Vāyu as pūrvapā
Breath-centered invocation before meditation: consciously ‘invite’ prāṇa to become pure and receptive, then offer a felt sense of gratitude/ānanda into the breath.
śuci-pā: śuci ‘bright/pure’ + √pā ‘drink’; indicates discrimination/purification in enjoyment—delight without mixture. ándhas: ‘pressed juice/essence’ (esp. soma); innerly the extracted sap of experience offered upward. √mad in mádya: exhilaration/rapture; psychologically the widening of consciousness. pūrva-peya: a ritual precedence formula; innerly: Vāyu as first receiver because prāṇa/life-force must be energized before higher formations can act.
prāṇa as first energizer (pūrvapeya), purification (śuci) of enjoyment, abundance of regulated energies (niyut)
Vāyu’s ‘yoking’ (niyut) symbolizes prāṇa brought under ṛta—right rhythm and measure.
Purity (śuci) implies sincerity and truth in reception of delight; no false vital appropriation.
Life-breath as the mover that carries the creative delight into forms; delight precedes and empowers manifestation.
Proto-yogic Vedāntic reading (Aurobindonian): gods as powers of consciousness; yajña as inner transformation.
Dawn-morning (typical for Vāyu’s first soma-draught)
Breath-current and life-dynamism receiving a first influx of delight that sets the day’s consciousness into right motion.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘first drink of Vāyu’ mythologem: Vāyu is invited as pūrvapeya, the first entitled to soma. Innerly this encodes a psychology: the life-wind (prāṇa) must be first filled with purified delight so that the whole being can receive and distribute higher forces.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √pā ‘drink’ (PIE *peh₃-) and √mad ‘be exhilarated’ (PIE *med- ‘measure/care’ has debated relation; Indo-Iranian mad ‘intoxicate’ is strong). √dhā ‘place’ (PIE *dheh₁-) in dadhíṣe shows archaic perfect/middle usage.
- What is the relationship between the Rishi and the Devata here?
- The seer ‘brings’ (ayāmi) the essence of delight upward; Vāyu, as the pure-drinker, is asked to sit near—intimate indwelling. The exchange is: offering of refined rasa in return for the ordered movement of life-energies (niyut) that support the sacrifice and inner clarity.
Invite and feel prāṇa as a conscious divine movement; receive ‘soma’ as a subtle sweetness in the breath and heart.
anahata (heart)
Nāḍī-śodhana or slow equal breathing (sama-vṛtti) with a brief pause after inhale to ‘offer’ delight inward.
Widened, buoyant quietude with subtle joy (ānanda) in the vital.
Begin by ‘purifying the drinker’: release agitation/greed in the vital; then on each inhale mentally ‘ā vāyo’ (come, O Life-Wind), and on exhale offer gratitude as soma-essence.
Mixed udātta/anudātta with svarita on sandhi peaks; preserve udātta on vocatives like vāyo and key invitation particles (ā, upa).
Keep ‘ā’ (invocatory) clear and open; let udātta syllables slightly rise; avoid flattening ‘śucipāḥ’ and ‘viśvavāra’.
vāyo: long ā and clear yo (vā-yo), śucipāḥ: śu-ci-pāḥ with long ā, visarga audible, niyuto: ni-yu-to (yu as short u), pūrvapeyam: pūr-va-pe-yam (long ū)
Bright, airy, forward-flowing; let breath lead the line.
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