Rig Veda 6.37.3: Mandala 6, Sukta 37, Mantra 3
Sukta 6.37
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
आसस्राणासः शवसानमच्छेन्द्रं सुचक्रे रथ्यासो अश्वाः । अभि श्रव ऋज्यन्तो वहेयुर्नू चिन्नु वायोरमृतं वि दस्येत् ॥
āsasrāṇā́saḥ śavasā́nam ácchendraṃ sucakré rathyā́so áśvāḥ | abhí śráva ṛ́jyanto vaheyuḥ nū́ cit nú vāyór amṛ́taṃ ví dasyet ||
ม้าเทียมรถศึกผู้มีล้ออันงาม เร่งทะยานออกไป อัญเชิญอินทราผู้พลุ่งพล่านมาสู่เรา; แล่นตรงไม่เอนเอียง พวกมันพาเราไปสู่การได้ยิน “วาจาศักดิ์สิทธิ์” (Vāc). แม้บัดนี้เอง ความรื่นรมย์อมตะแห่งวายุ (Vāyu) ก็อาจได้มาและแจกจ่ายได้.
Word by Word
- आसस्राणासः
- rushing/streaming forth, hasteningAdjective (participle)पुंलिङ्ग, प्रथमा, बहुवचन (Nom. pl. m.) ; परस्मैपदी-भाव, परिपूर्ण/परिणत-भाव: ‘आ-सस्राण’ (perfect/ intensive-like participial formation in Vedic)Role कर्तृ (Kartā)Root √सृ (सस्र्/सृ) ; उपसर्ग: आ-
- शवसानम्
- the mighty/strong oneAdjective (participle)पुंलिङ्ग, द्वितीया, एकवचन (Acc. sg. m.)Role कर्म (Karma)Root √श्वस्/श्वस (to be strong, to breathe; Vedic ‘शवस्’ strength) → ‘शवसान’
- अच्छ
- towards, untoIndeclinableअव्ययRole (गति/दिशा-निर्देश; क्रियाविशेषण)Root अच्छ (preverb/adverb)
- इन्द्रम्
- IndraNounपुंलिङ्ग, द्वितीया, एकवचन (Acc. sg.)Role कर्म (Karma)Root इन्द्र (प्रातिपदिक)
- सुचक्रे
- on/with a good wheel; in the well-wheeled (chariot)Adjectiveनपुंसकलिङ्ग, सप्तमी, एकवचन (Loc. sg.)Role अधिकरण (Adhikaraṇa)Root सु-चक्र (प्रातिपदिक)
- रथ्यासः
- chariot-going (ones)Adjective (used substantively)पुंलिङ्ग, प्रथमा, बहुवचन (Nom. pl.)Role कर्तृ (Kartā)Root रथ्य (प्रातिपदिक; ‘belonging to the chariot/road, chariot-going’)
- अश्वाः
- horsesNounपुंलिङ्ग, प्रथमा, बहुवचन (Nom. pl.)Role कर्तृ (Kartā) (apposition to रथ्यासः)Root अश्व (प्रातिपदिक)
- अभि
- towards, against, uponIndeclinableअव्ययRole (गति/सम्बन्ध; क्रियाविशेषण)Root अभि (preverb/adverb)
- श्रवः
- fame, gloryNounनपुंसकलिङ्ग, द्वितीया, एकवचन (Acc. sg.)Role कर्म (Karma)Root श्रवस् (प्रातिपदिक)
- ऋज्यन्तः
- directing/urging straight (on), pressing forwardVerb (participle)पुंलिङ्ग, प्रथमा, बहुवचन (Nom. pl. m.) ; वर्तमान कृदन्त (present active participle)Role कर्तृ (Kartā)Root √ऋज्/ऋञ्ज् (to make straight, to direct; Vedic ‘ऋज्यति’)
- वहेयुः
- may they carry (convey)Verbविधिलिङ् (optative), परस्मैपदम्, तृतीया-पुरुष, बहुवचनRole (मुख्य क्रिया) ; कर्तृ = अश्वाः/रथ्यासःRoot √वह् (to carry, convey)
- नु
- now, indeedIndeclinableअव्ययRole (निपात; बल/समय-सूचक)Root नु (particle)
- चित्
- evenIndeclinableअव्ययRole (निपात; ‘even’)Root चित् (particle)
- नु
- indeedIndeclinableअव्ययRole (निपात)Root नु (particle)
- वायोः
- of Vāyu (the Wind-god)Nounपुंलिङ्ग, षष्ठी, एकवचन (Gen. sg.)Role सम्बन्ध (genitival relation)Root वायु (प्रातिपदिक)
- अमृतम्
- immortality; the immortal (drink/essence)Noun/Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (Acc. sg.)Role कर्म (Karma)Root अमृत (प्रातिपदिक)
- वि
- apart, away, forthIndeclinable (prefix)उपसर्ग (attached to verb दस्येत्)Role (क्रियाविशेषण; ‘apart/away, forth’)Root वि (preverb)
- दस्येत्
- may (he) bestow/grant (distribute)Verbविधिलिङ् (optative), परस्मैपदम्, तृतीया-पुरुष, एकवचनRole (मुख्य क्रिया) ; कर्तृ (implicit) = इन्द्रः (contextual)Root √दस्/दस्य् (Vedic: to bestow, give; also ‘to apportion’) + उपसर्ग: वि-
Sandhi Notes
- Padapāṭha-style resolution: शवसानम् + अच्छ + इन्द्रम् (अच्छ is an indeclinable ‘towards’ governing accusative)
- सुचक्रे is taken as loc. sg. n. ‘in/with the good-wheeled (chariot)’
- रथ्यासः अश्वाः are nominative plural in apposition as the agents
- अभि governs the accusative श्रवः ‘towards fame’
- वहेयुः is optative 3pl from √वह्
- नु चित् नु are particles
- वायोः is gen. sg. ‘of Vāyu’
- वि is verbal prefix to दस्येत् (optative 3sg)
The meaning
Outer meaning
The swift chariot-horses with good wheels bring the impetuous Indra toward us; going straight, they carry us toward the hearing of the Word. Even now the immortal delight of Vāyu may be won and shared out.
Inner meaning
The “chariot-horses” are the disciplined life-forces (aśvāḥ) yoked to a well-ordered movement (su-cakra, “good-wheeled”): when the vital energies run forward in right alignment (ṛjyantaḥ), they can bring the illumining Power (Indra) into the field of our present consciousness. Their straight course leads “to śravas”—not mere fame, but the inner hearing of the inspired Word/Truth-sound (śravaḥ) that awakens revelation. With Indra’s coming, the prāṇic deity Vāyu’s amṛta—immortal delight/breath-bliss—can be seized, stabilized, and distributed through the being (vi dasyet): joy becomes shareable energy rather than a private sensation.
Universal truth
When aspiration disciplines the life-force and gives it a true direction, illumination becomes accessible; and when illumination arrives, the breath of life turns into a vehicle of enduring joy that can be spread into action, speech, and relationship.
Themes
Indra-arrival, Vāyu-association, amṛta, inner-breath-and-soma
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- Rig Veda 6.37.1, Rig Veda 6.37.2, Rig Veda 6.38.1
Family tradition
Book 6 is the Bharadvāja family maṇḍala; hymns emphasize Indra’s help in opening the inner riches (light, force, plenitude) through inspired speech.
Significance
Bharadvāja’s current often stresses the practical yoga of the sacrifice: right-ordered energies (aśva/ratha imagery) bringing Indra’s illumination, and converting prāṇa into a carrier of amṛta (deathless delight).
The deity
- Devata
- Indra (with associative mention of Vāyu)
- Epithets
- śavasāna (impetuous/strong in force), vajrin (thunderbolt-bearer, implicit in the Indra-cycle), maghavan (bounteous, contextual)
- Related deities
- Vāyu, Soma, Agni, Bṛhaspati
Cosmic role
Indra is the breaker of obstruction and opener of the luminous herds (rays of knowledge); Vāyu is the mover of life-breath who carries Soma-delight.
Inner power
Indra: decisive illumined intelligence and victorious will; Vāyu: purified prāṇa that can hold and circulate bliss.
In ritual
Where it is used
Indra-stotra within Soma-yajña sequences (general Indra invocations; also suitable for Indra-priests’ recitation).
आ॒स॒स्रा॒णास॑: शवसा॒नमच्छेन्द्रं॑ सुच॒क्रे र॒थ्या॑सो॒ अश्वा॑: । अ॒भि श्रव॒ ऋज्य॑न्तो वहेयु॒र्नू चि॒न्नु वा॒योर॒मृतं॒ वि द॑स्येत् ॥
आ॒स॒स्रा॒णासः॑ । श॒व॒सा॒नम् । अच्छ॑ । इन्द्र॑म् । सु॒ऽच॒क्रे । र॒थ्या॑सः । अश्वाः॑ । अ॒भि । श्रवः॑ । ऋज्य॑न्तः । व॒हे॒युः॒ । नु । चि॒त् । नु । वा॒योः । अ॒मृत॑म् । वि । द॒स्ये॒त् ॥
āsasrāṇāsaḥ | śavasānam | accha | indram | su-cakre | rathyāsaḥ | aśvāḥ | abhi | śravaḥ | ṛjyantaḥ | vaheyuḥ | nu | cit | nu | vāyoḥ | amṛtam | vi | dasyet
44
4 pādas × ~11 syllables
Driving, forward-thrusting cadence suited to motion imagery (ratha/aśva) and invocation.
Builds momentum and directed aspiration; supports a felt ‘rush’ of prāṇa that culminates in clear inner hearing (śravaḥ).
- अश्वाः (aśvāḥ)
- Literal: horses. Symbolic: vital energies, forces of action that can be yoked to the inner journey
- सुचक्रे (sucakre)
- Literal: with good wheels. Symbolic: well-ordered, harmonious movement of the inner instrument; right organization of energies
- इन्द्रम् (indram)
- Literal: Indra. Symbolic: divine Mind/illumination-power that breaks limits and brings clarity
- ऋज्यन्तः (ṛjyantaḥ)
- Literal: going straight, straightening. Symbolic: rectified movement of will and prāṇa aligned to truth (ṛju)
- श्रवः (śravaḥ)
- Literal: hearing, fame. Symbolic: revelatory hearing of the mantra/Truth; inspired audition
- वायोः अमृतम् (vāyoḥ amṛtam)
- Literal: Vāyu’s immortality/nectar. Symbolic: breath-delight, prāṇic bliss that becomes deathless by union with higher consciousness
- वि दस्येत् (vi dasyet)
- Literal: may be apportioned/distributed. Symbolic: diffusion of inner joy into all parts of the being and works
Chariot-invocation and Soma-sharing context; Vāyu’s amṛta hints at the prāṇa-aspect of Soma distribution in the rite
During offerings/praises to Indra, especially where ‘bringing Indra’ and ‘winning amṛta’ are thematically central.
Recitation to invite Indra to the soma-seat; energizing the rite and distributing the gained ‘nectar’ as blessing.
Use as a pre-meditation energizer: align breath and will, then listen inwardly for the ‘Word’ before action or study.
śavas 'strength' (shavasānam): vital might. √ṛj (ṛjyantaḥ) again signals right-going alignment. amṛta from a- 'not' + mṛta 'dead' (√mṛ 'die'): deathless essence. Mention of Vāyu suggests the life-breath principle as carrier of amṛta; distribution (vi-) indicates sharing of the immortalizing delight among participants/powers.
life-breath as carrier of immortality (Vāyu-amṛta), alignment (ṛj) as condition of reception, distribution of delight-power (vi-dasya)
ṛjyantaḥ (“going straight”) implies alignment of prāṇa and will with Ṛta so that the gods can ‘arrive’.
śravaḥ as truthful hearing—revelation received when the instrument is straightened.
From ordered movement arises the capacity to receive higher powers and distribute their essence through the worlds of the being.
Proto-Vedāntic/Integral-Vedic (Aurobindo-style): ascent through prāṇa to illumination and ananda.
Horses/chariot = vital dynamism harnessed by will; wheels = rhythmic order; wind = prāṇa; hearing = receptive intuition (śruti) opening to mantra-truth.
- What is the primary Vedic 'mythologem' present in this verse?
- The swift conveyance of Indra by the horses, coupled with the possibility of distributing Vāyu’s amṛta: the mythic vehicle becomes the inner movement by which breath and delight carry immortality into the being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- aśva 'horse' reflects PIE *h₁éḱwos (cf. Lat. equus, OIr. ech, Av. aspa). amṛta parallels Indo-Iranian *amṛta- (Av. amərətāt), showing shared archaic ideology of deathlessness.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks not only Indra’s arrival but an inner conveyance toward śravas (receptive hearing and its luminous result); divine forces then 'distribute' amṛta, implying a shared immortality-experience within the ritual-psychological field.
Unite will (Indra) with breath-force (Vāyu): feel prāṇa ‘rush forward’ but keep it straight and quiet enough to hear the inner Word.
anahata (breath-flow) and ajna (illumined hearing/insight)
4-4-6 breathing (inhale-hold-exhale) while mentally repeating key words: indram… śravaḥ… amṛtam.
Energized concentration moving toward intuitive receptivity.
Before speaking or acting, ‘yoke the horses’: relax agitation, align intention, then listen inwardly; let any arising joy be consciously spread into the body and the next action (vi dasyet).
Use standard Rigvedic udātta/anudātta/svarita as per śākhā recitation; key lifts typically occur on invocatory names (índram) and action-verbs.
Sustain clarity on consonant clusters (śr-, ṛj-); keep pāda breaks clean at | and ||; slightly emphasize invocatory vocative/accusative forms (indram).
āsasrāṇāsaḥ: keep long ā; avoid collapsing -srā-, śavasānam: pronounce śa-va-sā-nam with clear retroflex? (none here), keep long ā, sucakre: su-ca-kre (not su-chakre), ṛjyantaḥ: vocalic ṛ as a brief ‘ri’ without inserting a full vowel, amṛtam: am-ṛ-tam, keep ṛ distinct
Bright, forward, and steady; let the cadence feel like controlled motion rather than haste.
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