Rig Veda 8.97.4: Mandala 8, Sukta 97, Mantra 4
Sukta 8.97
- Devata
- Indra
- Rasa
- Adbhuta (wonder) and Vira (heroism)
यच्छक्रासि परावति यदर्वावति वृत्रहन् । अतस्त्वा गीर्भिर्द्युगदिन्द्र केशिभिः सुतावाँ आ विवासति ॥
yác chakrā́si parāváti yád arvāváti vṛtra-han | átás tvā gīrbhír dyugád indra keśíbhiḥ sutā́vān ā́ vivāsati ||
ไม่ว่าพระองค์จะสถิตอยู่ ณ แดนไกล หรือ ณ ที่ใกล้ โอ้ผู้พิชิตวฤตระ—เพราะเหตุนั้น ผู้คั้นโสมะจึงเรียกพระองค์มาที่นี่ ด้วยบทสรรเสริญซึ่งเป็นรัศมีแห่งวาจาดุจเส้นผมอันสว่างไสว และทำให้พระองค์ประจักษ์ด้วยเพลงสวดทั้งหลาย.
Word by Word
- यत्
- whenIndeclinableसम्बन्ध/काल-निर्देशक अव्यय (यदा = when) ; नपुंसकलिङ्ग एकवचन प्रथमा/द्वितीया रूप (यत्) प्रयोगे अव्ययीभावRole AdhikaraṇaRoot यद् (सर्वनाम-प्रातिपदिक) / यद्-शब्द
- शक्र
- O Śakra (Indra)Noun (proper epithet)पुंलिङ्ग, सम्बोधन एकवचनRole SambodhanaRoot शक्र (प्रातिपदिक)
- असि
- you areVerbलट् (वर्तमान), परस्मैपद, मध्यमपुरुष, एकवचनRole Kartā (implicit: त्वम्)Root अस् (धातु)
- परावतौ
- in the far distanceNoun (locative of place)स्त्रीलिङ्ग (परावती-), सप्तमी एकवचन (वैदिक रूप: -औ)Role AdhikaraṇaRoot परावत् (प्रातिपदिक)
- यत्
- whenIndeclinableसम्बन्ध/काल-निर्देशक अव्यय (यदा = when) ; नपुंसकलिङ्ग एकवचन प्रथमा/द्वितीया रूप (यत्) प्रयोगे अव्ययीभावRole AdhikaraṇaRoot यद् (सर्वनाम-प्रातिपदिक) / यद्-शब्द
- अर्वावतौ
- in the nearer regionNoun (locative of place)स्त्रीलिङ्ग (अर्वावती-), सप्तमी एकवचन (वैदिक रूप: -औ)Role AdhikaraṇaRoot अर्वावत् (प्रातिपदिक)
- वृत्रहन्
- O Vṛtra-slayerNoun (epithet)पुंलिङ्ग, सम्बोधन एकवचनRole SambodhanaRoot वृत्रहन् (प्रातिपदिक; वृत्र + हन्)
- अतः
- therefore / from thatIndeclinableअपादान/हेतु-अर्थे अव्ययRole ApādānaRoot अतः (अव्यय; इदम्/तद्-प्रत्ययिक)
- त्वा
- youPronounद्वितीया एकवचन (एनक्लिटिक रूप)Role KarmaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- गीर्भिः
- with hymns / songsNounस्त्रीलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot गिर् (प्रातिपदिक)
- द्युगत्
- day by dayAdjectiveनपुंसकलिङ्ग, अव्ययवत्/द्वितीया एकवचन (क्रियाविशेषणवत्: ‘day by day’)Role AdhikaraṇaRoot द्युगत् (प्रातिपदिक; द्यु + गत्/गम्-सम्बद्ध)
- इन्द्र
- O IndraNoun (deity)पुंलिङ्ग, सम्बोधन एकवचनRole SambodhanaRoot इन्द्र (प्रातिपदिक)
- केशिभिः
- with the long-haired (singers/priests)Adjective (used substantively)पुंलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot केशिन् (प्रातिपदिक)
- सुतावान्
- having Soma pressed / possessing pressed SomaAdjectiveपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot सुतावन् (प्रातिपदिक; सुत + वन्)
- आ
- towards / hitherIndeclinableउपसर्गः (आ-), आह्वान/आगमन-भावेRoot आ (उपसर्ग/अव्यय)
- विवासति
- he/one worships, serves, seeks to pleaseVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole KartāRoot वस् (धातु) + वि (उपसर्ग)
Sandhi Notes
- पदच्छेद (सम्भाव्य): यत् शक्र असि परावतौ | यत् अर्वावतौ वृत्रहन् | अतः त्वा गीर्भिः द्युगत् इन्द्र केशिभिः | सुतावान् आ विवासति || 1) यच्छक्रासि = यत् + शक्र + असि (त् + श् → च्छ; शक्र + असि → शक्रासि). 2) परावतौ/अर्वावतौ: वैदिक सप्तमी एकवचन -औ (परावती/अर्वावती). 3) गीर्भिर्द्युगदिन्द्र = गीर्भिः + द्युगत् + इन्द्र (ः + द् → र्द्; त् + इ → द्युगदिन्द्र). 4) केशिभिः सु॒तावाँ॒: विसर्ग/अनुस्वार-प्रयोगानुसार पदान्त-रूप
- सुतावान् प्रथमा एकवचन. 5) आ वि- उपसर्गौ विवासति-क्रियायाम्।
The meaning
Outer meaning
Whether you (Indra) are in the far region or in the nearer, O slayer of Vṛtra, therefore the Soma-presser calls you here with hymns—bright, hair-like rays of speech—to make you present.
Inner meaning
The illumined Mind-Power (Indra) may seem distant (parāvat) or near (arvāvat) to the seeker depending on inner openness. The “Soma-presser” is the yogic worker who expresses delight (Soma) through disciplined aspiration; his gīraḥ (inspired speech) become “dyugat-keśibhiḥ”—sun-bright, streaming thought-rays that invoke Indra’s descent into the field of practice. The mantra teaches that illumination is not geographically located; it is summoned by the right vibration of truth-utterance and concentrated offering.
Universal truth
Higher guidance can appear remote or intimate, but it becomes experientially present when consciousness offers its delight and speaks from sincerity and clarity. Invocation (mantra, intention, truthful articulation) is a bridge between ordinary mind and luminous intelligence.
Themes
invocation, mantra-radiance, Indra epiphany, Vritra-slayer
The seer
- Other hymns
- Rig Veda 8.97.1-11 (same sūkta context, Indra-focused invocation around Soma and help)
Family tradition
Likely Kāṇva/Angirasa-style Indra-stuti tradition emphasizing invocation of Indra through potent gīraḥ; exact attribution uncertain.
Significance
The seer-voice here functions as the ‘invoker’ (hotṛ within), demonstrating that inspired speech is not mere praise but a technology of presence—calling the illumined Mind into the active field of consciousness.
The deity
- Devata
- Indra
- Epithets
- Śakra (the Powerful), Vṛtrahan (slayer of the Coverer), Maghavan (the Bounteous, implied in the sūkta context)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Breaker of obstruction; establisher of the luminous order by releasing the waters/cows (powers of truth and knowledge).
Inner power
Illuminating intelligence and decisive will in the mind that cleaves confusion, awakens courage, and makes the higher light actionable.
In ritual
Where it is used
Soma-yajña invocations to Indra (Indra as principal Soma-drinker)
यच्छ॒क्रासि॑ परा॒वति॒ यद॑र्वा॒वति॑ वृत्रहन् । अत॑स्त्वा गी॒र्भिर्द्यु॒गदि॑न्द्र के॒शिभि॑: सु॒तावाँ॒ आ वि॑वासति ॥
यत् । श॒क्र॒ । असि॑ । प॒रा॒ऽवति॑ । यत् । अ॒र्वा॒ऽवति॑ । वृ॒त्र॒ऽह॒न् । अतः॑ । त्वा॒ । गीः॒ऽभिः । द्यु॒ऽगत् । इ॒न्द्र॒ । के॒शिऽभिः॑ । सु॒तऽवा॑न् । आ । वि॒वा॒स॒ति॒ ॥
yat | śakra | asi | parāvati | yat | arvāvati | vṛtra-han | ataḥ | tvā | gīḥ-bhi ḥ | dyu-gat | indra | keśi-bhiḥ | suta-vān | ā | vivāsati
Likely Triṣṭubh (common for Indra hymns in Book 8)
44
4 pādas of ~11 syllables (Triṣṭubh cadence, with possible resolution/irregularities typical of Book 8)
Forward-driving, heroic, invocation-friendly; strong mid-line lift suited to calling a power ‘down’.
Builds a sense of summoning and arrival—useful for meditation where one invites clarity and force into the mind.
- परावति (parāvatī)
- Literal: in the far region. Symbolic: a state where the higher Light feels remote; supramental/overmental distance from ordinary mind
- अर्वावति (arvāvatī)
- Literal: in the nearer region. Symbolic: the same Light felt close—immanent guidance within the heart-mind
- वृत्रहन् (vṛtrahan)
- Literal: slayer of Vṛtra. Symbolic: power that breaks the Coverer—resistance, obscurity, inertia in the subconscient
- गीर्भिः (gīrbhiḥ)
- Literal: with hymns/utterances. Symbolic: mantric thought-forms; inspired speech as a force of realization
- द्यु-गत् (dyu-gat)
- Literal: going to/coming from heaven-light. Symbolic: carrying the vibration of luminous mind (dyu) into the seeker
- केशिभिः (keśibhiḥ)
- Literal: with hair-like (streaming). Symbolic: rays/strands of light—continuous currents of illumined thought
- सुतवान् (sutavān)
- Literal: Soma-presser. Symbolic: the practitioner who extracts delight/essence by inner discipline and offering
- आ विवासति (ā vivāsati)
- Literal: calls here, makes present. Symbolic: invokes descent; establishes living contact with the deity-force
Āvāhana (invitation) motif: calling Indra to the Soma session regardless of his cosmic location.
During Soma pressing/offerings and Indra-stotras; functionally as an āvāhana (invitation)
Calling Indra to the seat (āsana) through stuti while Soma is prepared/offered
Use as an ‘invocation verse’ before meditation or difficult work: recite to invite lucid decision-making and to break inner resistance.
śakra: ‘mighty’ from śak- ‘be able’ (√śak). parāvat/arvāvat: spatial adverbs ‘far/near’. gīr: hymn/voice (√gṛ ‘sing/utter’). dyu-gat: ‘going with light/day’ from dyu ‘sky/day’ (PIE *dyew-). keśin: ‘having hair’; metaphorically ‘ray-bearing’ (cf. keśa ‘hair’), used for fire/sun/streams; here for radiant strands of mantra. vivāsati: from √vas with vi/ā? RV usage ‘to entertain, worship, invite’.
mantra as means of presence-making, bridging planes (far/near) through speech-force
Indra’s arrival restores ṛta by breaking the cover that blocks the flow of light and waters.
Gīraḥ as truth-utterance: when speech aligns with inner sincerity, the higher power becomes present.
Descent of the luminous power from ‘far/near’ realms into embodied consciousness; manifestation through invocation.
Proto-Vedāntic/Integral (Aurobindonian) reading: gods as powers of consciousness; mantra as effective vibration.
Spatial imagery encodes states of consciousness: distance/nearness of illumination; rays encode streaming thought-energies; Soma encodes delight that fuels ascent and descent.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘summoning of the god across worlds’: Indra may be far or near, yet the sacrificer’s hymns bring him. Mythically it is epiphany by mantra; psychologically it is the capacity of illumined speech to call down the higher force into the human field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dyu (PIE *dyew- ‘sky/day’), √śak ‘be able’ (cognate with ability/power formations across IE), and the spatial deictics far/near are common inherited conceptual categories; RV’s poetic compounding (dyu-gat) is a hallmark of early IE poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions himself as the one who ‘makes present’ (vivāsati) the devatā through gīr (mantric utterance). The reciprocity is functional: the human prepares Soma; the god is invited to partake and empower.
Invite the ‘Indra-force’—clear discerning intelligence and victorious courage—into the mind before action.
ājñā (brow)
4-4-6 breathing (inhale-hold-exhale) while mentally repeating ‘ā vivāsati’ as an invocation
From scattered manas to luminous buddhi (clarified intelligence)
Chant once slowly to ‘call’, then sit silently imagining a stream of bright rays descending into the forehead and widening into the whole mind; end by offering the day’s actions as ‘Soma’ (delight) to that clarity.
Use standard Rigvedic recitation with udatta on marked syllables in the pada-text tradition; maintain clear rise on udatta, glide on svarita, and level on anudatta.
Keep ‘vṛtrahán’ with energetic emphasis; slightly lengthen the invocation cadence on ‘indra’ and close firmly on ‘ā vivāsati’.
ṛ in vṛtra is a short vocalic ‘r’ (not ‘ri’), śakra: keep ‘ś’ palatal, not ‘s’, keśibhiḥ: pronounce ‘ś’ clearly; final ḥ as light aspiration, sutāvān: long ā must be sustained
Bright, calling tone; steady breath; avoid heaviness.
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