Rig Veda 3.45.1: Mandala 3, Sukta 45, Mantra 1
Sukta 3.45
- Rishi
- Viśvāmitra Gāthina
- Devata
- Indra
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
आ मन्द्रैरिन्द्र हरिभिर्याहि मयूररोमभिः । मा त्वा के चिन्नि यमन्विं न पाशिनोऽति धन्वेव ताँ इहि ॥
ā mandráir indra háribhir yā́hi mayū́raroma-bhiḥ | mā́ tvā ké cin ní yaman vím ná pāśíno 'tí dhánveva tā́ṃ íhi ||
أقبِلْ يا إندرا بقواكَ الشُّقر المُبهِجة، وبطاقاتِكَ ذاتِ الريشِ اللامع كريشِ الطاووس. لا تدعْ مُقيِّدًا يَحبِسُكَ في مسيرِكَ—تجاوَزْهم كما يُتجاوَزُ الفضاءُ المنبسط؛ وامضِ إلينا مُخترِقًا على استقامة.
Word by Word
- आ
- hither, towards (here)Indeclinableउपसर्ग/अव्ययRoot आ (upasarga) अथवा अव्यय
- मन्द्रैः
- with gladdening/pleasant (ones)Adjectiveपुंलिङ्ग/नपुंसकलिङ्ग?; तृतीया विभक्ति; बहुवचनRole KaraṇaRoot मन्द्र (प्रातिपदिक)
- इन्द्र
- O IndraNounपुंलिङ्ग; सम्बोधन; एकवचनRole SambodhanaRoot इन्द्र (प्रातिपदिक)
- हरिभिः
- with the bay steedsNounपुंलिङ्ग; तृतीया विभक्ति; बहुवचनRole KaraṇaRoot हरि (प्रातिपदिक)
- या
- come!Verbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRoot या (धातु: √या ‘गच्छति’)
- इह
- hereIndeclinableदेशवाचक अव्ययRole AdhikaraṇaRoot इह (अव्यय)
- मयूररोमभिः
- with peacock-feathers (i.e., with peacock-feathered adornments/whips)Nounनपुंसकलिङ्ग (रोमन्); तृतीया विभक्ति; बहुवचनRole KaraṇaRoot मयूर-रोमन् (समास; प्रातिपदिक)
- मा
- do notIndeclinableनिषेधार्थक कणRoot मा (निषेध अव्यय)
- त्वा
- youPronounद्वितीया विभक्ति; एकवचनRole KarmaRoot त्वद् (सर्वनाम)
- के
- any (persons)Pronounपुंलिङ्ग; प्रथमा विभक्ति; बहुवचनRole KartāRoot क (सर्वनाम)
- चित्
- even, at allIndeclinableनिपात (अनिश्चितार्थे ‘even/at all’)Root चित् (अव्यय/निपात)
- नि
- down, in; (as preverb)Indeclinableउपसर्गRoot नि (उपसर्ग)
- यमन्विन्
- O restrainer/driver (controller)Nounपुंलिङ्ग; सम्बोधन; एकवचनRole SambodhanaRoot यमन्विन् (प्रातिपदिक; ‘यमन्’ + -विन्)
- न
- notIndeclinableउपमान/निषेधार्थक; अत्र ‘न’ = ‘not’Root न (अव्यय)
- पाशिनः
- noosers, those with snaresNounपुंलिङ्ग; प्रथमा विभक्ति; बहुवचनRole KartāRoot पाशिन् (प्रातिपदिक)
- अति
- over, beyondIndeclinableउपसर्ग/अव्ययRoot अति (उपसर्ग/अव्यय)
- धन्वा
- with a bowNounनपुंसकलिङ्ग; तृतीया विभक्ति; एकवचनRole KaraṇaRoot धन्वन् (प्रातिपदिक)
- इव
- like, asIndeclinableउपमानार्थक अव्ययRoot इव (अव्यय)
- तान्
- themPronounपुंलिङ्ग; द्वितीया विभक्ति; बहुवचनRole KarmaRoot तद् (सर्वनाम)
- इहि
- go! (drive away)Verbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRoot इ (धातु: √इ ‘गच्छति’)
Sandhi Notes
- पाठे ‘मन्द्रैरिन्द्र’ = मन्द्रैः + इन्द्र (विसर्ग-लोपः/रेफ-सन्धिः)
- ‘हरिभिर्याहि’ = हरिभिः + याहि (विसर्ग-लोपः)
- ‘के चिन्नि’ = के + चित् + नि (निपात-संयोगः)
- ‘यमन्विं’ पदे अन्त्य-अनुस्वार/विसर्ग-प्रयोगः सम्बोधन-रूपे (यमन्विन्)
- ‘पाशिनोऽति’ = पाशिनः + अति (अः + अ → ‘ओऽ’ अवग्रहः)
- ‘धन्वेव’ = धन्वा + इव (आ + इ → ए)
- ‘ताँ इहि’ = तान् + इहि (नकारस्य परसवर्ण/अनुस्वार-लोपः; संहितायां दीर्घ-चिह्नः)
The meaning
Outer meaning
The poet invites Indra to come with his gladdening tawny powers and bright-plumed energies; may no binders restrain him—let him pass beyond them and come straight.
Inner meaning
This is the call for the descent of Indra’s illumined force into the field of practice. The haribhiḥ are the luminous dynamic energies that carry the divine Mind into our nature; mandra (gladdening) indicates the joy that accompanies true power (not strain). mayūraromabhiḥ (‘peacock-plumed’) suggests a many-eyed, iridescent, richly colored energy—symbol of variegated lights of consciousness. The pāśinaḥ (binders) are inner limitations: habits, fears, tamasic inertia, compulsions. The mantra asks that Indra’s movement not be ‘yoked down’ by these, but cross them like an open expanse (dhanva), arriving directly—i.e., unobstructed descent of clarity and force.
Universal truth
Spiritual progress depends on inviting higher clarity with joy and refusing the authority of inner binding patterns. The true power moves freely when we stop consenting to our self-limitations.
Themes
Invocation, Obstacle-removal, Liberation from bonds, Joy-bearing energies
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra
- Other hymns
- RV 3.45 (entire hymn cluster), RV 3.44
Family tradition
Indra hymns of Mandala 3 often take the form of direct invitations—practical mantras for calling the power into the sacrifice (inner and outer).
Significance
Viśvāmitra’s voice here is that of the inner guide calling the illumined mind to intervene against bondage; it exemplifies the yogic stance of aspiration plus refusal of limiting forces.
The deity
- Devata
- Indra
- Epithets
- mandra (gladdening), harivat (possessing the harī—implied by haribhiḥ)
- Related deities
- Agni (who calls and prepares the way), Maruts (storm-forces aiding the advance)
Cosmic role
Responder to invocation; mover between worlds; breaker of restraints that block the flow of light and power.
Inner power
A descending clarity-force that liberates movement in consciousness and energizes right action.
In ritual
Where it is used
Āvāhana-style invitation within Indra stotras; used in Soma contexts and general Indra calling.
आ म॒न्द्रैरि॑न्द्र॒ हरि॑भिर्या॒हि म॒यूर॑रोमभिः । मा त्वा॒ के चि॒न्नि य॑म॒न्विं न पा॒शिनोऽति॒ धन्वे॑व॒ ताँ इ॑हि ॥
आ । म॒न्द्रैः । इ॒न्द्र॒ । हरि॑ऽभिः । या॒हि । म॒यूर॑रोमऽभिः । मा । त्वा॒ । के । चि॒त् । नि । य॒म॒न् । विम् । न । पा॒शिनः॑ । अति॑ । धन्व॑ऽइव । तान् । इ॒हि॒ ॥
ā | mandraiḥ | indra | hari-bhiḥ | yāhi | mayūraroma-bhiḥ | mā | tvā | ke | cit | ni | yaman | vim | na | pāśinaḥ | ati | dhanva-iva | tān | ihi
24
3×8 (probable)
Invocatory and swift; repeated imperatives create forward pull.
Builds a felt ‘arrival’—a summoning momentum; helps cut through hesitation and lethargy.
- ā yāhi
- Literal: come!. Symbolic: invocation of descent/presence of a higher power
- mandra
- Literal: gladdening, pleasant-sounding. Symbolic: delight that accompanies right force; luminous joy in practice
- haribhiḥ
- Literal: with the tawny ones (horses/powers). Symbolic: dynamic luminous energies that carry illumination into action
- mayūraromabhiḥ
- Literal: with peacock-feathered/plumed. Symbolic: iridescent many-hued lights; awakened sensory-mental brilliance under control
- pāśinaḥ
- Literal: those with nooses; binders. Symbolic: binding formations—habit, fear, desire-knot, inertia
- ati dhanva iva
- Literal: as beyond/across an open expanse. Symbolic: unobstructed passage through inner space; freedom of movement
Āvāhana with apotropaic nuance: remove impediments to Indra’s arrival (ritual and inner obstacles)
At the beginning of an Indra section—calling the deity to the offering.
Invitation (āvāhana) and protective intention against obstacles.
Use at the start of meditation or before study/work to invite clarity and to consciously drop ‘binding’ distractions (phone loops, rumination, anxiety).
mandra ‘gladdening’ often describes Soma-tones and uplifting powers. √yam ‘restrain’ (ni yaman) denotes binding; pāśin ‘noose-bearers’ from pāśa ‘snare’ symbolize constriction. dhanvan ‘open expanse’ provides an image of unobstructed passage—innerly, a clear channel for descent of force. The double imperatives (yāhi, ihi) intensify the summons.
Removal of bonds (pāśa) as liberation, Unobstructed descent of force, Joy (mandra) as condition for right arrival
Binders are forces of anṛta (disorder); Indra’s free movement restores r̥ta in the practitioner’s field.
Descent of power into the human arena through invocation; liberation of movement.
Yoga of invocation and descent (Aurobindonian).
Horses = prāṇic action-forces; peacock-plume = iridescent awakened perception; open plain = spacious mind; noose = knot of habit/desire.
- What is the primary Vedic 'mythologem' present in this verse?
- The impeded/cleared divine approach: forces of binding try to restrain the god’s movement, but Indra is urged to pass beyond them. Innerly, it is the clearing of constrictions (pāśa) so the descending power can enter freely.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā ‘go’ and √i ‘go’ are ancient motion verbs with broad IE correspondences; the piling of motion imperatives is a typical archaic poetic device. The binding image (pāśa) parallels widespread IE ‘bond/noose’ motifs used for constraint by hostile powers.
- What is the relationship between the Rishi and the Devata here?
- The rishi actively protects the descent: he not only invites Indra but also wards off restraining forces, indicating a cooperative work—human aspiration clears passages; the divine power then arrives to act.
Invite a clear descending force; notice and release binding patterns in body and mind.
anāhata (opening/joy—mandra) with ājñā (clarity)
Inhale with ‘ā… yāhi’ (inviting), exhale releasing ‘pāśinaḥ’ (binders). 6–12 cycles, then chant aloud.
Aspiring, open, forward-moving.
Identify one ‘binder’ before chanting (a fear, craving, procrastination loop). Chant, then sit and feel the binder as a loosened knot; take one immediate small action ‘straight through’ (tān ihi) without negotiation.
Ṛgvedic svaras as per marked text; imperative phrases typically carry a clear udātta lift on key verbs/epithets.
Keep imperatives crisp: ‘yāhi’, ‘ihi’. Do not drag consonants in ‘mayūraromabhiḥ’—articulate cleanly.
mandrair: nasal ‘n’ clear; avoid ‘mandar’, haribhiḥ: bh aspirated; final ḥ audible, mayūraromabhiḥ: break as ma-yū-ra-ro-ma-bhiḥ; long ū, pāśino: long ā; ś palatal, dhanveva: dental dh; ‘-eva’ lightly joined
Calling, bright, slightly projecting (as invocation).
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