Rig Veda 7.27.3: Mandala 7, Sukta 27, Mantra 3
Sukta 7.27
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
इन्द्रो राजा जगतश्चर्षणीनामधि क्षमि विषुरूपं यदस्ति । ततो ददाति दाशुषे वसूनि चोदद्राध उपस्तुतश्चिदर्वाक् ॥
índro rājā́ jágataś carṣaṇīnā́m ádhi kṣámi víṣu-rūpaṁ yád ásti | táto dadāti dāśúṣe vásūni códád rā́dha úpa-stutaś cid arvā́k ||
इन्द्रो राजा जगतश्चर्षणीनाम्, अधि क्षमि विषुरूपं यदस्ति। ततो ददाति दाशुषे वसूनि, चोदद्राध उपस्तुतश्चिदर्वाक्॥
Word by Word
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- राजा
- kingNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (इन्द्रस्य विशेषण/समनाधिकरण)Root राजन् (प्रातिपदिक)
- जगतः
- of the world / of what movesNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root जगत् (प्रातिपदिक)
- चर्षणीनाम्
- of the peoples / menNounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (षष्ठी)Root चर्षणी (प्रातिपदिक)
- अधि
- over, uponIndeclinableअव्ययRole अधिकरण-निर्देशक (उपरि/अधिष्ठाने)Root अधि (उपसर्ग/अव्यय)
- क्षमि
- on the earthNounस्त्रीलिङ्ग, सप्तमी, एकवचन (वैदिक रूप: क्षमि = क्षम्याम्)Role अधिकरणRoot क्षम् (प्रातिपदिक; ‘earth/ground’)
- विषुरूपम्
- manifold-formed, of diverse formsAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (यद्-अस्ति इत्यस्य)Root विषुरूप (प्रातिपदिक)
- यत्
- whatever / that whichPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (सापेक्ष)Role सम्बन्ध/अन्वय (यद्…ततः)Root यद् (सर्वनाम-प्रातिपदिक)
- अस्ति
- isVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRole क्रियाRoot अस् (धातु)
- ततः
- from that; thereforeIndeclinableअव्ययRole अपादान/हेतु-अर्थ (तस्मात्)Root ततः (अव्यय; तद्-प्रत्ययान्त)
- ददाति
- givesVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRole क्रियाRoot दा (धातु)
- दाशुषे
- to the worshipper / to the giverNoun (participle used substantively)पुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot दाश्वस्/दाशुष् (कृदन्त-प्रातिपदिक; √दाश् ‘to worship/give’)
- वसूनि
- goods, richesNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot वसु (प्रातिपदिक)
- चोदत्
- impels, urgesVerbलुङ् (अorist/इञ्जुङ्-प्राय), प्रथमपुरुष, एकवचन (वैदिक injunctive/aorist: ‘impels/urged’)Role क्रिया (द्वितीय क्रिया-समुच्चय)Root चुद् (धातु)
- राधः
- bounty, gift, favorNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot राधस् (प्रातिपदिक)
- उपस्तुतः
- praised, laudedAdjective/Participleपुंलिङ्ग, प्रथमा, एकवचन (भूतकृदन्त, कर्मणि/कर्तरि प्रयोग; ‘having been praised/being praised’)Role कर्तृ (इन्द्रस्य विशेषण)Root उप-स्तु (कृदन्त; √स्तु ‘to praise’)
- चित्
- evenIndeclinableअव्ययRole निपात (अपि/एव बलार्थ)Root चित् (अव्यय)
- अर्वाक्
- towards here, hitherIndeclinableअव्ययRole दिशा/गति-निर्देशकRoot अर्वाक् (अव्यय)
Sandhi Notes
- पदच्छेदः (वैदिक-सन्धि-निरसन): इन्द्रो राजा → इन्द्रः राजा (ओ→अः विसर्ग)
- जगतश्चर्षणी॒नाम् → जगतः चर्षणीनाम् (श्+च → श्च)
- चर्षणी॒नामधि → चर्षणीनाम् अधि (म् + अ- आरम्भ)
- विषुरूपं यदस्ति → विषुरूपम् यत् अस्ति (म् + य; तथा यद् + अस्ति)
- ततो ददाति → ततः ददाति (ओ→अः)
- दा॒शुषे वसू॑नि → दाशुषे वसूनि
- चोद॒द्राध॒ → चोदत् राधः (द् + र; पदान्त -त्)
- उप॑स्तुतश्चिद॒र्वाक् → उपस्तुतः चित् अर्वाक् (ः+च → श्च; चित् + अर्वाक् पदविभाग)
The meaning
Outer meaning
Indra, king of all moving beings and peoples, rules over the earth and all its varied forms; from that sovereign power he grants wealth to the giver and, even when praised from below, urges the bounty toward us.
Inner meaning
Indra is the master of the dynamic life-world in us (the moving jagat of thoughts, impulses, and energies). When the illumined Mind rules the “earth” (kṣam—our embodied nature) and harmonizes its many divergent formations (viṣurūpa), it can distribute true riches (vasūni: powers, capacities, inner resources) to the one who offers (dāśuṣ: the self-giving seeker). Even if our aspiration begins from a lower level of consciousness (upastutaḥ…arvāk, “praised from below”), the awakened higher Mind can still propel the descending help—turning grace into effective force in the lower nature.
Universal truth
When a higher ordering intelligence governs the multiplicity of life, the sincere giver/aspirant receives the resources needed for growth; sincere aspiration, even from imperfect levels, can draw down effective aid.
Themes
divine kingship, gift economy, cosmic order in manifestation, grace as impulsion
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.18, RV 7.19, RV 7.23, RV 7.24, RV 7.25, RV 7.28
Family tradition
Saptarṣi of the Vasiṣṭha lineage; Mandala 7 is predominantly his family collection, marked by a steady, kingly clarity and a stress on right order (ṛta) upheld by inspired speech (brahman).
Significance
Vasiṣṭha’s vision often emphasizes the stabilizing sovereignty of truth-consciousness: the higher power must govern the many-formed lower nature and turn outer struggle into inner victory.
The deity
- Devata
- Indra
- Epithets
- rājā (king), maghavā (bounteous), vajrin (thunderbolt-bearer, implied), śavasin (possessor of force, implied)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas, Maruts
Cosmic role
Upholder of victorious order; releases the powers (light, waters, riches) by overcoming obstruction; governs dynamic worlds of movement.
Inner power
Illuminating intelligence that organizes, decides, and conquers resistance; the force of right discernment that can make higher help effective in embodied life.
In ritual
Where it is used
Indra-stotra within Soma-yajña sequences (general Indra praise; also suitable as anukīrtana in offerings to Indra)
इन्द्रो॒ राजा॒ जग॑तश्चर्षणी॒नामधि॒ क्षमि॒ विषु॑रूपं॒ यदस्ति॑ । ततो॑ ददाति दा॒शुषे॒ वसू॑नि॒ चोद॒द्राध॒ उप॑स्तुतश्चिद॒र्वाक् ॥
इन्द्रः॑ । राजा॑ । जग॑तः । च॒र्ष॒णी॒नाम् । अधि॑ । क्षमि॑ । विषु॑ऽरूपम् । यत् । अस्ति॑ । ततः॑ । द॒दा॒ति॒ । दा॒शुषे॑ । वसू॑नि । चोद॑त् । राधः॑ । उप॑ऽस्तुतः । चि॒त् । अ॒र्वाक् ॥
indraḥ | rājā | jagataḥ | carṣaṇīnām | adhi | kṣami | viṣu-rūpam | yat | asti | tataḥ | dadāti | dāśuṣe | vasūni | codat | rādhaḥ | upa-stutaḥ | cit | arvāk
44
4 pādas of ~11 syllables (flexible triṣṭubh cadence)
Strong, forward-driving, declarative; suited to sovereignty statements and victorious movement.
Builds confidence and upward momentum; supports a feeling of inner kingship and the descent of practical help into the lower nature.
- इन्द्र (indra)
- Literal: Indra, Vedic king-god. Symbolic: Illumined divine Mind; lord of clarity and victorious discernment
- राजा (rājā)
- Literal: king. Symbolic: Sovereign organizing power in consciousness
- जगत् (jagat)
- Literal: moving world. Symbolic: Field of dynamism—thoughts, desires, life-forces in motion
- चर्षणी (carṣaṇī)
- Literal: peoples/men. Symbolic: Powers and formations of the human being; faculties and communities of impulses
- क्षम्/क्षमि (kṣam/kṣami)
- Literal: earth/ground. Symbolic: Embodied nature; the physical-vital base of experience
- विषुरूप (viṣurūpa)
- Literal: of diverse forms. Symbolic: Multiplicity of tendencies; mixed formations needing harmonization
- दाशुषे (dāśuṣe)
- Literal: to the giver/worshipper. Symbolic: Self-offering seeker who pours energy into the inner sacrifice
- वसूनि (vasūni)
- Literal: riches. Symbolic: Inner wealth—powers of being, right capacities, luminous resources
- राधः (rādhaḥ)
- Literal: bounty, gift. Symbolic: Grace-force that accomplishes and nourishes progress
- उपस्तुत (upastuta)
- Literal: praised from below. Symbolic: Aspiration arising from lower consciousness seeking ascent
- अर्वाक् (arvāk)
- Literal: toward here/downward. Symbolic: Descent of help into the lower nature
Royal epithets for Indra used in stotra to establish his lordship over multiplicity; supports the logic of dakṣiṇā/reciprocity: giving leads to receiving.
During Indra invocations in Soma pressing/oblations; also in recitation sets seeking strength and prosperity.
Stuti (praise) to draw Indra’s rādhas (bounty) toward the sacrificer.
Use as a meditation-chant for integrating higher clarity into daily life and for invoking support when overwhelmed by multiplicity or disorder.
jagat: from √gam ‘go’ with reduplication/derivation → the moving world-process. rājā: sovereignty of ordering consciousness. √cud ‘impel’ shows Indra as initiator of movement of rādhas toward the aspirant. dāśuṣ: ‘giver’ indicates reciprocity—one receives by offering (inner self-giving).
sovereignty of consciousness over multiplicity (viṣu-rūpa), reciprocity of offering (dāśuṣ), impulsion of grace (cud)
Indra’s ‘kingship’ signifies ṛta governing the many-formed world; the right ruler harmonizes diversity.
True sovereignty gives ‘vasu’—real, sustaining wealth rather than transient gain.
Ordering of multiplicity under a unifying power; descent of higher gifts into earth-nature.
Proto-Vedāntic/Integral (Aurobindonian) reading: higher mind governing lower nature; grace as effective force.
Earth = embodied base; moving world = restless life-mind; Indra’s rule = illumined governance over the mixed formations of nature.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as universal king who ‘impels’ bounty: the mythic action is governance of multiplicity and the directed flow of rādhas to the offering one. The deity’s gift is portrayed as a movement initiated from sovereign height toward the human plane.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dā ‘give’ (PIE *deh₃- ‘give’) anchors the reciprocity model. jagat from √gam (PIE *gʷem- ‘go’) reflects archaic world-as-motion concept. The kingship lexicon (rājā) is Indo-Iranian but fits broader Indo-European sacral sovereignty patterns.
- What is the relationship between the Rishi and the Devata here?
- The rishi emphasizes lawful exchange: the dāśuṣ (one who gives) becomes the rightful receiver of vasu and rādhas. Praise (upa-stuti) is not flattery but alignment; it draws the divine impulsion (cud) so the bounty turns ‘hither’ into embodied life.
Invoke the ‘inner Indra’ to rule the many-formed movements; offer scattered energies into a single aspiration.
ājñā (brow) as seat of discernment governing lower centers (suggestive, not Vedic literalism)
Moderate nāḍī-śodhana or 4-4-6 breathing while repeating the key phrase ‘indro rājā…’ to stabilize clarity.
Collected, luminous will of mind; sense of governance and descent of support.
Begin with a brief self-offering (dāśuṣ). Feel the higher mind above the head/brow; let it ‘rule the earth’ by calming reactive impulses; end by receiving ‘vasūni’ as capacities for right action.
Use Vedic svara as per śākhā tradition; typical triṣṭubh recitation with marked udātta peaks on key nouns (e.g., índraḥ, rājā) and svarita falls on following syllables; exact accents depend on the pada text tradition.
Keep the cadence of 4×11; give weight to ‘índro rājā’ and ‘táto dadāti’. Do not over-stress enclitics (cid, yat).
Retroflex ṇ in carṣaṇīnām (चर्षणी॒नाम्), Maintain ‘viṣurūpam’ with clear ṣ (विषु) and long ū, Pronounce ‘dāśuṣe’ with long ā and ś, ‘arvāk’ ends with a crisp k, not g
Firm, bright, uplifting; avoid heaviness—aim for ‘sovereign clarity’.
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