Rig Veda 8.1.3: Mandala 8, Sukta 1, Mantra 3
Sukta 8.1
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Vira (heroism)
यच्चिद्धि त्वा जना इमे नाना हवन्त ऊतये । अस्माकं ब्रह्मेदमिन्द्र भूतु तेऽहा विश्वा च वर्धनम् ॥
yác cid dhí tvā jánā imé nā́nā havánta ūtáye | asmā́kaṃ bráhmedám indra bhūtu té ’hā víśvā ca várdhanam ||
ఈ జనులు సహాయార్థం నానావిధాలుగా నిన్ను పిలిచినా, ఓ ఇంద్రా, మా ఈ బ్రహ్మ-వాక్యం నీదే కావాలి—ఈ రోజూ, ఎల్లప్పుడూ—సర్వసత్త్వ వృద్ధికి కారణమగునట్లు.
Word by Word
- यत्
- since/although; that (which)Indeclinableसम्बन्ध/कारणार्थक अव्यय (यत्-तत्-सम्बन्ध) ; अत्र ‘यत् … (तत्)’ = ‘यद्यपि/यत् कारणम्’Role Adhikaraṇa (सम्बन्ध-निर्देशक) / वाक्य-सम्बन्धRoot यद् (सर्वनाम-प्रातिपदिक) अथवा यद्-सम्बन्धी अव्यय
- चित्
- even; indeedIndeclinableनिपातः, बलवर्धकः (‘even/indeed’)Root चित् (निपात) अव्यय
- हि
- for; indeedIndeclinableनिपातः, हेत्वर्थ/निश्चयार्थ (‘for/indeed’)Root हि (निपात) अव्यय
- त्वा
- you (Indra), theePronounद्वितीया एकवचन (अकर्मक-प्रयोगेऽपि स्तुत्यर्थं); ‘thee’Role Karma (आह्वान/स्तुति-विषय)Root युष्मद् (सर्वनाम)
- जनाः
- people; menNounपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot जन (प्रातिपदिक) < √जन्
- इमे
- thesePronounपुंलिङ्ग, प्रथमा बहुवचन; ‘these’ (जनाः)Role Kartā (जनाः इमे = these people) / विशेषणRoot इदम् (सर्वनाम)
- नाना
- variously; in many waysIndeclinableअव्ययम्; ‘variously, in many ways’Role (क्रियाविशेषण)Root नाना (अव्यय/विशेषण-प्रयोग) < नानात्व
- हवन्ते
- they invoke/callVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, बहुवचनRole Kriyā (मुख्यक्रिया)Root √ह्वे (ह्वयति/आह्वयति) ‘to call, invoke’
- ऊतये
- for help; for aidNounस्त्रीलिङ्ग, चतुर्थी एकवचन (दत्त्यर्थ)Role SampradānaRoot ऊति (स्त्री) < √अव्/√ऊ (रक्षण/सहाय्य) ‘help, aid’
- अस्माकम्
- of us; ourPronounषष्ठी बहुवचनRole सम्बन्ध (Genitive)Root अस्मद् (सर्वनाम)
- ब्रह्म
- prayer; sacred hymnNounनपुंसकलिङ्ग, प्रथमा एकवचनRole Kartā (भवतु इत्यस्य कर्तृ/विषय)Root ब्रह्मन् (नपुंसक) ‘prayer, sacred formulation’
- इदम्
- thisPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन; अत्र प्रथमा—‘this (prayer)’Role Kartā (ब्रह्म इदम् = this prayer) / विशेषणRoot इदम् (सर्वनाम)
- इन्द्र
- O IndraNounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot इन्द्र (देवनाम)
- भूतु
- let it be; may it becomeVerbलोट् (आज्ञार्थ/आशीर्लिङ्ग-सदृश), परस्मैपद, प्रथमपुरुष, एकवचनRole KriyāRoot √भू ‘to be, become’
- ते
- for you; to youPronounचतुर्थी एकवचन (दत्त्यर्थ) ‘for you’Role SampradānaRoot त्वद्/युष्मद् (सर्वनाम)
- अहा
- daysNounनपुंसकलिङ्ग, प्रथमा बहुवचन (वैदिक-रूप)Role Adhikaraṇa (काल-निर्देश) / वाक्य-सम्बन्धRoot अहन् (नपुंसक/पुं) ‘day’ (वैदिके बहुवचन-रूप ‘अहा’)
- विश्वा
- allAdjectiveनपुंसकलिङ्ग, प्रथमा बहुवचन; ‘all (days)’Role विशेषणRoot विश्व (सर्व) ‘all’
- च
- andIndeclinableसमुच्चयार्थक निपातRoot च (समुच्चय) अव्यय
- वर्धनम्
- increase; strengtheningNounनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन; अत्र प्रथमा—‘(it is) an increase’ / ‘growth’Role Kartā/विधेय (भूतु इत्यस्य विधेय-भाव)Root वर्धन (नपुंसक) < √वृध् ‘to grow, increase’
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): यच्चिद्धि → यत् + चित् + हि । तेऽहा → ते + अहा (अकार-आकार सन्धिः; ‘अहा’ वैदिकं ‘अहन्’ बहुवचनम्) । अन्यत्र सन्धि-विशेषो न।
The meaning
Outer meaning
Though many peoples invoke Indra in diverse ways for aid, the speaker prays that this particular hymn/formula (brahman) may be accepted by Indra as his own, today and always, as a growth of the whole (viśvā) being.
Inner meaning
Many parts of the nature call the Divine Mind (Indra) for help—each from its own desire or distress. The seer asks that “our brahman” (the soul’s true word, mantric will and aspiration) become the channel Indra takes up, so that the entire being is increased: not a partial gain (vital success only) but an integral expansion of consciousness, force, and joy under illumination.
Universal truth
When the inner aspiration becomes truthful, coherent, and surrendered, the higher Intelligence can adopt it as its instrument; then growth is integral—an increase of the whole nature, not a fragmented improvement.
Themes
Mantra efficacy, Spiritual growth, Exclusive alignment with Indra
The seer
- Rishi
- Kaṇva (probable; Kāṇva lineage)
- Lineage
- Kāṇva
- Other hymns
- RV 8.1 (hymn context), RV 1.62–1.63 (Kāṇva Indra themes, general)
Family tradition
The Kāṇvas are noted for hymns of energetic aspiration to Indra and allied powers, often emphasizing the effective word (brahman) and the victory over limitation.
Significance
Kaṇva-vision typically turns Indra from an external warlord into the inner lord of luminous force who takes up the mantric will and breaks the coverings for integral increase.
The deity
- Devata
- Indra
- Epithets
- Maghavan (bounteous), Vajrin (wielder of the thunderbolt), Purandara (breaker of forts)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Upholder of the luminous order by releasing the waters/rays and defeating the Coverer; giver of strength and victorious expansion.
Inner power
Illuminated Mind-Force that clarifies, energizes, and integrates the nature; it adopts the true word and turns aspiration into effective power.
In ritual
Where it is used
Indra-stotra within Soma-related praise sequences (general RV usage; specific śrauta placement varies by recension)
यच्चि॒द्धि त्वा॒ जना॑ इ॒मे नाना॒ हव॑न्त ऊ॒तये॑ । अ॒स्माकं॒ ब्रह्मे॒दमि॑न्द्र भूतु॒ तेऽहा॒ विश्वा॑ च॒ वर्ध॑नम् ॥
यत् । चि॒त् । हि । त्वा॒ । जनाः॑ । इ॒मे । नाना॑ । हव॑न्ते । ऊ॒तये॑ । अ॒स्माक॑म् । ब्रह्म॑ । इ॒दम् । इ॒न्द्र॒ । भू॒तु॒ । ते । अहा॑ । विश्वा॑ । च॒ । वर्ध॑नम् ॥
yat | cit | hi | tvā | janāḥ | ime | nānā | havante | ūtaye | asmākam | brahma | idam | indra | bhūtu | te | ahā | viśvā | ca | vardhanam
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3 pādas × 8 syllables (expected gāyatrī cadence; minor textual variants may affect count)
Compact, forward-driving, mantra-like clarity.
Creates a focused spear-point of aspiration; supports quick inward collection and a clean call to the illumined power.
- जनाः (janāḥ)
- Literal: peoples, persons. Symbolic: the many movements/parts of the being (mind, life, body) that call for help
- नाना (nānā)
- Literal: in many ways. Symbolic: diverse motives, mixed prayers, scattered intentions
- हवते / हवन्ते (havante)
- Literal: they call/invoke. Symbolic: the inner cry of need and aspiration
- ऊतये (ūtaye)
- Literal: for aid, protection. Symbolic: supporting grace—strengthening and rescuing power in sādhanā
- ब्रह्म (brahma)
- Literal: sacred formulation, prayer. Symbolic: the soul-word of truth (mantric will) that aligns with Satya
- भूतु ते (bhūtu te)
- Literal: let it be yours. Symbolic: let the higher Power take possession of the aspiration and act through it
- वर्धनम् (vardhanam)
- Literal: increase, growth. Symbolic: expansion of consciousness and capacity; integral progress
- विश्वा (viśvā)
- Literal: all, whole. Symbolic: the totality of the being—physical, vital, mental, and beyond
Assertion of the efficacy of one’s own brahman (mantric formulation) within the competitive field of many invocations—common in soma praise settings.
During Indra-invocations in Soma pressing cycles; also adaptable to daily recitation as a prayer for inner strength.
Stotra/śastra praise: offering of voice (brahman) as oblation.
Use as a daily “alignment mantra”: before work/decision-making, offer a truthful intention and ask for integral growth rather than partial success.
brahman (neut.) from √bṛh ‘to grow, expand’: word-power that enlarges consciousness; thus ‘our brahma’ is not mere praise but an expansive truth-formula. ūti ‘help’ is protective uplift. √vṛdh ‘grow’ (vardhana) articulates the desired result: increase of the whole (viśvā).
brahman as expansive word-power (√bṛh), growth (vṛddhi) toward bṛhat (vastness), devotion as alignment rather than transaction
The prayer seeks alignment of human speech with the right order so Indra’s force can act without distortion.
“Brahman” here is the truth-word that must be owned by the divine power to become effective.
Increase as a microcosmic ‘creation’—the being grows by the descent of luminous force into the formed nature.
Proto-Vedāntic / integral yoga reading (Aurobindo-Kashyap): ascent by aspiration, descent by illumination.
The many ‘peoples’ are like many fires/voices; the harmonized brahman is a single flame of intention that Indra can seize to expand the whole nature.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘winning the god by brahman’: amid many calls, the seer claims a distinctive truth-formula that becomes Indra’s own and brings increase. The central action is not combat but appropriation/alignment—Indra ‘takes’ the word and empowers growth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhū ‘become’ continues PIE *bʰuH- ‘to be, become’ (cf. Greek phýō ‘grow’, English be). √vṛdh ‘grow’ links to PIE *werdʰ- ‘to grow’ (cf. English worth in semantic neighborhood of increase/value). brahman from √bṛh ‘expand’ corresponds to an Indo-European pattern of ‘greatness/expansion’ roots used for sacral potency.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi offers a brahman that is meant to be ‘owned’ by Indra—i.e., fully accepted and made operative. The reciprocity is transformation: the word becomes divine force, and the human being receives increase of the whole consciousness.
Unify scattered desires into one truthful sankalpa; offer it upward to the illumined Mind (Indra) for integral growth.
ājñā (for illumined mind)
moderate nāḍī-śodhana for 6–12 rounds, then chant on a steady exhale
Collected aspiration with quiet strength (śānta-vīra).
Before chanting, name inwardly the ‘many callers’ (restlessness, fear, ambition). Then form one clear truth-intention. Chant 9 or 27 times, ending in 2 minutes of silent receptivity to guidance.
Use Vedic-style three-tone contour (udātta rise, anudātta low, svarita fall) as per śākhā tradition; exact accents require a svara-marked text of RV 8.1.3.
Keep the main lift on semantically pivotal words: indra, brahma, viśvā, vardhanam; avoid flattening ‘bhūtu te’ (make it a clear offering).
(cid) as ‘chid’ with a clear dental ‘d’, (tvā): crisp ‘tv’ cluster, long ā, (brahma): not ‘brahamaa’; short a at end, (vardhanam): clear ‘dh’ (aspirated)
Clear, steady, slightly bright tone; end each pāda with a soft release.
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