Rig Veda 1.7.2: Mandala 1, Sukta 7, Mantra 2
Sukta 1.7
- Rishi
- Madhucchandas Vaiśvāmitra
- Devata
- Indra
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
इन्द्र इद्धर्योः सचा सम्मिश्ल आ वचोयुजा । इन्द्रो वज्री हिरण्ययः ॥
índra íd haryóḥ sacā sámmiśla ā́ vacoyújā | índro vajrī́ híraṇyayaḥ ||
ఇంద్రుడు నిశ్చయంగా హరి-యుగళంతో (రెండు హరి అశ్వాలు) వస్తాడు—సన్నిహిత సఖ్యంలో మిళితమై—మన వాక్-యోగం (వాక్శక్తి)తో యుక్తుడై. వజ్రధారి ఇంద్రుడు, స్వర్ణ-దీప్తిమంతమైన శక్తి.
Word by Word
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- इत्
- indeed, justIndeclinableनिपात (अव्यय)Root इत् (निपात)
- हर्यः
- the tawny (steed/one), HariNounपुंलिङ्ग, प्रथमा, एकवचन (वैदिक रूप: हर्यः = हरिः)Role कर्तृ (सहकर्तृ/सहचर)Root हरि (प्रातिपदिक)
- सचा
- together with, in companyIndeclinableअव्यय (सह/समं/साकम् अर्थे)Root सच् (अव्यय/उपसर्गीय प्रयोग; ‘सह’ अर्थे)
- सम्मिश्लः
- mingled, united, in close unionAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषणRoot सम् + मिश्र (प्रातिपदिक); (वैदिक विशेषण)
- आ
- towards, hitherIndeclinableउपसर्ग (आ-)Root आ (उपसर्ग/अव्यय)
- वचोयुजा
- yoked with/linked to the hymn (speech)Noun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (समासान्त; ‘वचोयुज्’ = ‘वचसा युक्तः/योजकः’)Role कर्तृ-विशेषणRoot वचस् + युज् (समास: वचो-युज्)
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- वज्री
- the wielder of the thunderboltNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (वज्र-धारी)Role कर्तृ-विशेषणRoot वज्रिन् (प्रातिपदिक)
- हि
- for, indeedIndeclinableनिपात (हेतु/निश्चयार्थ)Root हि (निपात)
- हिरण्ययः
- goldenAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषणRoot हिरण्यय (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (वैदिक संधि-विग्रह): इन्द्रः इत् हर्यः सचा सम्मिश्लः आ वचोयुजा । इन्द्रः वज्री हि हिरण्ययः ॥ 1) इन्द्र॒ इद् → इन्द्रः इत् (विसर्ग-प्राप्ति; ‘इद्’ वैदिक रूप ‘इत्’)
- 2) हर्यो॒: → हर्यः (वैदिक प्रथमा-एकवचन ‘हर्यः’ = ‘हरिः’; पाठचिह्न ‘:’ विसर्ग-सूचक)
- 3) सम्मि॑श्ल॒ → सम्मिश्लः (अन्त्य ‘-ः’ प्रथमा-एकवचन)
- 4) व॑चो॒युजा॑ = वचः + युज् (समास; ‘वचो-’ पूर्वपद)
- 5) इन्द्रो॑ → इन्द्रः (विसर्ग)
The meaning
Outer meaning
Indra comes with his two bay steeds, closely united, yoked with our word-force; he is the vajra-wielder, golden-shining.
Inner meaning
Illumined Mind (Indra) arrives when our dynamic energies (the two Harī—twin powers of life-force and mental force, or prāṇa and thought) are harmonized and ‘yoked’ to the mantra (vaco-yujā). The divine power is not separate from our striving: it comes ‘blended in companionship’ when speech becomes a vehicle of truth and aspiration.
Universal truth
Higher help descends when our energies are coordinated and harnessed to a sincere intention expressed as truthful speech. Alignment (yoking) is the condition for illumination to act.
Themes
Indra-invocation, mantra as vehicle of power, descent of divine force, victory over obstruction
The seer
- Rishi
- Madhucchandas Vaiśvāmitra
- Lineage
- Vaiśvāmitra
- Other hymns
- RV 1.7.1, RV 1.7.3, RV 1.7.4, RV 1.7.5
Family tradition
A line where mantra is seen as an effective power (śakti) that yokes human faculties to the gods.
Significance
The seer emphasizes the practical condition for descent of illumination: disciplined speech and harmonized energies become Indra’s chariot.
The deity
- Devata
- Indra
- Epithets
- Harivān (with the bay steeds), Vajrī, Hiraṇyaya (golden)
- Related deities
- Soma, Agni, Maruts
Cosmic role
Moves between heaven and earth as mediator of victorious power; brings down luminous force for the gods’ triumph.
Inner power
Arriving illumination—clarity that becomes active when prāṇa and mind are yoked to mantra-intent.
In ritual
Where it is used
Indra’s invitation (āvāhana) in Soma-yajña praise; accompaniment to offerings and stotra sequences.
इन्द्र॒ इद्धर्यो॒: सचा॒ सम्मि॑श्ल॒ आ व॑चो॒युजा॑ । इन्द्रो॑ व॒ज्री हि॑र॒ण्यय॑: ॥
इन्द्रः॑ । इत् । हर्योः॑ । सचा॑ । सम्ऽमि॑श्लः । आ । व॒चःऽयुजा॑ । इन्द्रः॑ । व॒ज्री । हि॒र॒ण्ययः॑ ॥
indraḥ | it | haryoḥ | sacā | sam-miślaḥ | ā | vacaḥ-yujā | indraḥ | vajrī | hiraṇyayaḥ
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3 × 8
Swift, chariot-like cadence; strong consonants (vajrī) give удар-like emphasis.
Energizes and ‘yokes’ attention; felt as a call that draws in power and forward movement.
- हर्योः (haryoḥ)
- Literal: of the two bay steeds (Harī). Symbolic: Twin energies that carry the divine Mind—dynamic life-force and luminous thought-force working together
- सचा (sacā)
- Literal: together, in companionship. Symbolic: Union of human striving and divine force; integrative yoga
- सम्मिश्लः (sammiślaḥ)
- Literal: blended, closely mingled. Symbolic: Fusion of higher and lower movements; harmonized instrumentation of nature
- वचोयुजा (vaco-yujā)
- Literal: yoked with the word. Symbolic: Mantra-yoga: speech as yoke/discipline that harnesses energies to truth
- वज्री (vajrī)
- Literal: wielder of the thunderbolt. Symbolic: Decisive force of illumination that shatters obstruction
- हिरण्ययः (hiraṇyayaḥ)
- Literal: golden. Symbolic: Supramental/solar sheen of consciousness; purity and splendor of awakened mind
Indra-invocation in Soma rites (e.g., Agniṣṭoma/pressing context): mantra used to draw Indra to the offering, aligning the god-force with the stoma/mantra as vehicle
At moments of calling Indra to the seat/pressing—especially when invoking his Harī and vajra-power.
Recitation as an invitation: ‘come with the Harī, yoked to our word’.
Before action or difficult work: align breath and intention, then chant to ‘yoke’ energies to clear speech and decisive intelligence.
Key terms: (1) índra-: traditionally from a root complex linked with strength/impelling power; in Vedic usage the semantic center is lordship of indriya (force) and the luminous mind that conquers obstruction. (2) hari- (in dual haryóḥ): ‘tawny/bay’; also ‘radiant/energetic’; the dual often denotes Indra’s two steeds—psychologically twin dynamic energies that carry the will. (3) sacā: adverb ‘together, in company’, from √sac ‘to accompany, adhere’. (4) sam-miśla-: from sam- + √miś ‘to mix, blend’; nominative singular masculine, describing Indra’s mode of coming—entering into mixture/union with the human offering. (5) vacas-: ‘word, utterance, inspired speech’ from √vac ‘to speak’; in Veda vacas is also a power-substance of expression/formation. (6) yuj- in vacoyújā: from √yuj ‘to yoke, join’; instrumental dual/collective sense ‘yoked with the word’—the mantra as harness. (7) vajrī: possessive adjective ‘having/wielding vajra’ from vajra-; vajra is the concentrated force that breaks the cover (symbolically the knot of ignorance). (8) hiraṇya-: ‘gold, golden’ from a root indicating shining/yellow radiance; hiraṇyaya- ‘golden, radiant’—inner luminous substance.
R̥ta (right order as the condition for the descent of divine power), Vāc (creative Word as formative power), Satyam-R̥tam (truth-force implied by ‘word-yoking’ that makes the invocation effective)
Vaco-yoga implies speech aligned with Ṛta; then Indra’s movement becomes orderly and effective.
Truthful word is the yoke; untruth cannot carry the golden power.
Descent of luminous force through harmonized instruments (speech, energy).
Integral Yoga lens: transformation by bringing higher consciousness into mind-life through disciplined expression.
thunderbolt/lightning (vajra imagery); storm-force and release of waters/light (Indra’s typical field, implicit)
morning (Indra’s swift arrival)
Horses = mobilized energies; gold = purified luminous consciousness; vajra = sharp discriminative force that breaks inertia.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘arrival/descent of Indra’ as the vajra-bearing power, drawn by the properly yoked Word (vacas). Rather than narrating Vṛtra-slaying explicitly, the verse compresses the core Indric act into a ritual-psychological mechanism: the mantra (vāc) harnesses the divine force, which then, as vajrī, is able to break the coverer and release light/energy in the human field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several lexemes show transparent PIE inheritances: √vac ‘speak’ aligns with PIE *wekʷ- (‘to speak’; cf. Latin vox, English voice via Germanic developments). √yuj ‘yoke/join’ continues PIE *yeug- (cf. Latin iugum, English yoke). The semantic pairing ‘word’ + ‘yoke’ embodies an old Indo-European poetic technology: speech as a binding/harnessing force that compels divine presence.
- What is the relationship between the Rishi and the Devata here?
- The rishi establishes reciprocity by offering not merely praise but a functional ‘yoking’ (vacaḥ-yujā): inspired speech becomes the harness that enables Indra’s effective entry (ā). Indra responds as ‘sam-miślaḥ’—not distant, but blended with the human aspiration, implying a yogic intimacy where the divine force consents to operate within the vessel of the seeker, restoring right action (r̥ta) through victorious power (vajra).
Feel two currents (breath + attention) as ‘Harī’; yoke them to a single mantra-intent.
maṇipūra (will/drive)
inhale feeling ‘Harī’ rise; exhale chanting the line, emphasizing vaco-yujā on a steady outbreath
Dynamic collectedness; energized clarity.
When scattered, first harmonize the ‘two steeds’ (mind and prāṇa). Then invoke Indra as the decisive intelligence to act without confusion.
Follow Vedic accents as marked (e.g., इन्द्र॒, इद्धर्यो॒:, सचा॒, सम्मि॑श्ल॒, व॑चो॒युजा॑).
Keep ‘ā’ in ā vacoyujā clear; do not rush the compound vaco-yujā—articulate the yuj (yoking) feel.
Harī: pronounce haryoḥ with visarga-like aspiration absent; it is genitive dual—end with ‘yoḥ’., sammiślaḥ: double ‘m’ lightly, keep śl cluster clean., hiraṇyayaḥ: retroflex ṇ, and ‘ya-yaḥ’ distinct.
Invitational and bright; slightly rising energy through the first pāda, firm on vajrī.
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