Rig Veda 7.32.2: Mandala 7, Sukta 32, Mantra 2
Sukta 7.32
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Shringara (love) and Vira (heroism)
इमे हि ते ब्रह्मकृतः सुते सचा मधौ न मक्ष आसते । इन्द्रे कामं जरितारो वसूयवो रथे न पादमा दधुः ॥
imé hí te brahmakṛ́taḥ suté sacā́ mádhau ná mákṣa āsate | índre kā́maṃ jaritā́ro vasūyávo ráthe ná pā́dam ā́ dadhuḥ ||
เหล่าผู้รจนาพรหมบทเหล่านี้ นั่งร่วมกับโสมะที่ท่านคั้นไว้ ประหนึ่งอยู่ในความหวานดุจน้ำผึ้ง; บรรดาผู้สรรเสริญผู้ใฝ่ทรัพย์ ได้ตั้งที่ยืนของตนไว้ในอินทระ ดุจวางเท้าลงบนขั้นบันไดรถศึก.
Word by Word
- इमे
- thesePronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot इदम् (सर्वनाम-प्रातिपदिक)
- हि
- indeed/forIndeclinableनिपातःRoot हि
- ते
- for you/to youPronounचतुर्थी (दत्तिव), एकवचनम्Role सम्प्रदानRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- ब्रह्मकृतः
- hymn-makers / makers of sacred speechAdjective (participle)पुंलिङ्गः, प्रथमा, बहुवचनम्; कृत्-प्रत्ययः: कृत (कृ + त), ‘ब्रह्म-कृत’ = स्तोत्रं कृतवान्Role कर्तृRoot ब्रह्मन् + कृ (कृदन्त-समासः)
- सुते
- in the pressed somaNoun (locative)नपुंसकलिङ्गः, सप्तमी, एकवचनम्; ‘सुत’ = सोमः (pressed soma)Role अधिकरणRoot सु (धातु) → सुत (कृदन्त)
- सचा
- together/along withIndeclinableअव्ययम् (सह/समं-अर्थे)Root सचा
- मधौ
- in sweetness; in honey (i.e., sweet soma)Nounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot मधु (प्रातिपदिक)
- न
- like/asIndeclinableउपमा-निपातःRoot न
- मक्षाः
- fliesNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot मक्ष (प्रातिपदिक)
- आसते
- they sit/settleVerbलट् (वर्तमाने), आत्मनेपदम्, प्रथमपुरुषः, बहुवचनम्Root आस् (धातु)
- इन्द्रे
- in/with IndraNounपुंलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot इन्द्र (प्रातिपदिक)
- कामम्
- desire/wishNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot काम (प्रातिपदिक)
- जरितारः
- the singers/praisersNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot जरितृ (प्रातिपदिक; √जर्/गॄ? ‘to sing/praise’ → ‘singer, praiser’)
- वसूयवः
- seeking wealthAdjective (substantive)पुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot वसूयु (प्रातिपदिक; ‘वसु’ + इच्छार्थक-यु)
- रथे
- on/in a chariotNounपुंलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot रथ (प्रातिपदिक)
- न
- like/asIndeclinableउपमा-निपातःRoot न
- पादम्
- a step/footing; a placeNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot पाद (प्रातिपदिक)
- आ
- towards; untoIndeclinable (preverb)उपसर्गःRoot आ
- दधुः
- they have placed/they setVerbलिट् (परोक्श/परफेक्ट), परस्मैपदम्, प्रथमपुरुषः, बहुवचनम्Root धा (धातु)
Sandhi Notes
- पदच्छेदः: इमे हि ते ब्रह्मकृतः सुते सचा मधौ न मक्षाः आसते । इन्द्रे कामम् जरितारः वसूयवः रथे न पादम् आ दधुः ॥ मुख्य-सन्धि: (1) मक्ष॒ आस॑ते → मक्षाः आसते (विसर्ग-स्थाने ‘ः’ पदान्ते, संहितायां दीर्घ/स्वर-समायोजनम्). (2) पाद॒मा द॑धुः → पादम् आ दधुः (म् + आ). अन्यत्र स्पष्ट संधि-परिवर्तनं न्यूनम्
- ‘सचा’ अव्ययम्, ‘आ’ उपसर्गः पृथक् गृहीतः।
The meaning
Outer meaning
These makers of the mantra sit with your pressed Soma as in honey-sweetness; desiring wealth, the praisers have set their footing in Indra like a foot on the chariot-step.
Inner meaning
The brahma-kṛt (mantra-crafter) is the conscious shaper of inner speech. With Soma pressed—i.e., the delight distilled from experience—they sit in a state of sweetness (madhu), a sign that the nervous being has become receptive to Ananda. Their ‘desire for riches’ is not mere gain but rāyas/vasus: plenitudes of force, light, and right enjoyment. They ‘set the foot in Indra’—they take their stand in illumined mind as a stable support, as one mounts the chariot-step to move with the divine impulsion rather than be dragged by lower habit.
Universal truth
Spiritual speech becomes effective when it is supported by delight and steadiness. Establishing one’s standpoint in clarity turns aspiration into movement—like mounting the chariot for the journey.
Themes
Soma sweetness, Mantra-makers and praise, Grounding in Indra
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.31.12, RV 7.32.1, RV 7.32.3, RV 7.32.4
Family tradition
The Vasiṣṭha approach joins mantra (brahman), Soma (delight), and Indra (illumined force) into one integrated yoga of speech, joy, and power.
Significance
Vasiṣṭha here teaches the secret of effective invocation: the word must be seated in sweetness (Ananda) and grounded in illumination (Indra) to become a vehicle of progress.
The deity
- Devata
- Indra
- Epithets
- madya (delight-giver; implied by Soma context), adhiṣṭhātṛ (supporting lord; implied by ‘footing in Indra’)
- Related deities
- Soma, Agni, Vasus
Cosmic role
Receives Soma and in exchange releases powers of victory and increase; supports the march of the sacrificer’s chariot.
Inner power
A stable luminous base in the mind that allows action to proceed without confusion.
In ritual
Where it is used
Soma offering praise: describing the ṛtviks/praisers seated with Soma and inviting Indra’s participation.
इ॒मे हि ते॑ ब्रह्म॒कृत॑: सु॒ते सचा॒ मधौ॒ न मक्ष॒ आस॑ते । इन्द्रे॒ कामं॑ जरि॒तारो॑ वसू॒यवो॒ रथे॒ न पाद॒मा द॑धुः ॥
इ॒मे । हि । ते॒ । ब्र॒ह्म॒ऽकृतः॑ । सु॒ते । सचा॑ । मधौ॑ । न । मक्षः॑ । आस॑ते । इन्द्रे॑ । काम॑म् । ज॒रि॒तारः॑ । व॒सु॒ऽयवः॑ । रथे॑ । न । पाद॑म् । आ । द॒धुः॒ ॥
ime | hi | te | brahma-kṛtaḥ | sute | sacā | madhau | na | makṣaḥ | āsate | indre | kāmam | jaritāraḥ | vasu-yavaḥ | rathe | na | pādam | ā | dadhuḥ
44
4 × ~11
Balanced and ‘seated’; the cadence mirrors sitting/establishing and then stepping/mounting.
Induces sweetness and composure first, then a readiness to act from a higher footing.
- ब्रह्मकृतः (brahmakṛtaḥ)
- Literal: makers of brahman (mantra). Symbolic: shapers of inspired thought/speech; conscious formation of inner word
- सुते (sute)
- Literal: with pressed (Soma). Symbolic: distilled delight/essence extracted by discipline
- सचा (sacā)
- Literal: together with, in companionship. Symbolic: union of human effort with divine delight
- मधु (madhu)
- Literal: honey, sweetness. Symbolic: Ananda; sweetness of consciousness
- मक्षः (makṣaḥ)
- Literal: (as) a swift one / fly (contextual simile). Symbolic: eager movement of consciousness drawn to sweetness
- वसूयवः (vasūyavaḥ)
- Literal: desiring the vasus/riches. Symbolic: seeking inner plenitudes: force, joy, right power
- इन्द्रे पादम् आ दधुः (indre pādam ā dadhuḥ)
- Literal: they placed a foot in Indra. Symbolic: took their stand in illumined mind; firm foundation in higher consciousness
- रथे न (rathe na)
- Literal: like on a chariot. Symbolic: readiness for divine action and progress
Soma session praise: brahmakṛts abiding by the pressed soma, seeking Indra’s gifts; establishing connection to Indra as support
During Soma sessions where Indra is invoked to drink; also as self-description of the chanters’ state.
Recitation while Soma is present; mental establishment of the sacrificer in Indra before offering.
Before chanting/meditation, cultivate a ‘madhu’ mood (gratitude/quiet joy), then affirm: ‘my footing is in clarity’—useful before difficult conversations or creative work.
brahmakṛ́t from bráhman + √kṛ ‘make’ → maker of mantric power; mádhu ‘honey/sweet’ (PIE *médʰu, cf. English mead); mákṣa ‘fly/bee’ related to √makṣ ‘to fly’ (cf. Sanskrit makṣikā); vasú ‘good, wealth, substance’ from √vas ‘to dwell/shine’ semantic field—inner ‘fullness of being’; rā́tha ‘chariot’ from √ṛ ‘go’/vehicle lexicon; pā́da ‘foot’ as basis/establishment.
Brahman as crafted power, Madhū (sweet delight) as ananda-substance, Establishment (pāda) as firm grounding in higher force
To ‘place the foot’ rightly is to stand in ṛta; action proceeds from truth-stance rather than impulse.
Brahman (mantra) is satya when formed from the sweetness of Soma and grounded in Indra’s light.
Extraction (pressing) of essence leading to increase (vasu) and onward movement (chariot).
Aurobindonian: Soma as delight-substance; Indra as illumined mind; mantra as creative word-power.
Honey is the sweetness of a harmonized nervous being; Soma is distilled delight; chariot is disciplined life-movement guided by illumined mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘honeyed soma’ mythologem: seers gather around soma like bees to honey, and set their footing in Indra as on a chariot-step—Indra as vehicle and support for victorious movement. Inwardly, the delight of soma stabilizes aspiration in the Indraic will.
- How does the linguistic structure reflect Proto-Indo-European roots?
- mádhu continues PIE *médʰu (mead/honey), a classic IE ritual-poetic term for intoxicating sweetness. √śru is absent here, but the verse retains inherited simile style and the chariot motif common across IE heroic diction.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi community (brahmakṛtaḥ, jaritāraḥ) offers crafted brahman and soma-delight; Indra provides the stable footing and the riches (vasu) sought. The relationship is one of mutual reinforcement: mantra and soma draw Indra near; Indra becomes the support for the seekers’ onward journey.
Seat the mind in sweetness (Soma/Ananda) and then take a firm stand in illumination (Indra).
viśuddha (mantra/speech)
ujjāyī light; chant each pāda on one slow exhale
From pleasant collectedness to luminous readiness for right action.
Begin with a brief ‘taste of sweetness’—recall a quiet joy without object. Then chant, feeling the throat as a channel of inspired word, and finally imagine placing your foot on a chariot-step—choosing Indra’s clarity as your base for the day.
Keep udātta clarity on ‘ime’, ‘te’, ‘sute’, ‘indre’; allow the line to ‘sit’ (lower) on descriptive phrases and rise on key nouns/verbs.
Emphasize ‘brahmakṛtaḥ’ and ‘indre… pādam’; articulate the simile ‘rathe na’ cleanly as the turn of meaning.
‘brahma-kṛtaḥ’: clear conjunct kṛ; do not reduce ṛ., ‘sute sacā’: keep short u in su-, and palatal c in sacā., ‘madho na’: long o in madhau (as given); avoid flattening diphthongs., ‘pādam’: long ā; final m audible.
smooth, nectar-like, then firm on the ‘footing’ phrase
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