Rig Veda 10.113.8: Mandala 10, Sukta 113, Mantra 8
Sukta 10.113
विश्वे देवासो अध वृष्ण्यानि तेऽवर्धयन्त्सोमवत्या वचस्यया । रद्धं वृत्रमहिमिन्द्रस्य हन्मनाग्निर्न जम्भैस्तृष्वन्नमावयत् ॥
viśve devāso adha vṛṣṇyāni te ’vardhayan soma-vatyā vacasyayā́ | raddháṃ vṛtrám ahím indrasya hánmanāgnír na jámbhais tṛṣv ánnam āvayat ||
Phir saare devta ne Indra ki taakat badha di. Som ras ke saath jo shakti mili, usse Vritra naag ko rok ke baandh diya. Indra ne use maara, jaise Agni apne daanto se kuchh chaba deta hai. Isse pyaasi shaktiyon ke liye khana mil gaya.
Soma-liturgical reinforcement of Indra through inspired speech; inner use: mantra as cooperative invocation—multiple powers increase the breakthrough-force
collective action of powers (viśve devāsaḥ), mantric speech as force (vacas), transmutation of obstruction into nourishment (annam)
Obstruction is restrained so the true flow of life-force and knowledge can proceed.
Vacasyā as truth-speaking affirmation that becomes effective power.
Release of nourishment/Waters after the slaying of the coverer.
Integral Vedic psychology (Aurobindo/Kashyap style)
Delight-charged mantra and will-fire together digest the serpent of inertia, restoring the ‘food’ of spiritual energy to thirsty faculties.
- What is the primary Vedic 'mythologem' present in this verse?
- A composite mythologem: the gods empower Indra through Soma-charged speech, enabling the defeat of the serpent-obstructor; the obstruction is ‘chewed/consumed’ like fuel by Agni, resulting in nourishment for the thirsty. Innerly, mantra + delight-essence (Soma) increases force, and the resistant knot becomes energy for growth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The serpent/dragon term ahi has Indo-Iranian parallels (Av. aži-), reflecting an inherited monster motif. √vṛdh (grow) and √han (strike) are old IE roots (PIE *h₁en- for ‘strike’ often proposed for √han). The ‘food for the thirsty’ outcome continues the IE release-to-nourishment logic: victory yields sustenance/wealth/light.
- What is the relationship between the Rishi and the Devata here?
- The rishi highlights that the hymn (vacasyā) itself, when Soma-filled, is an instrument that increases the god’s power. The sacrificer’s speech is thus not mere praise but a cooperative act that strengthens the divine function in the human field, culminating in inner nourishment for the seeking faculties.
Let the ‘Soma-word’ rise: affirm truth with felt delight; then offer resistance into Agni for transformation.
maṇipūra (Agni/digestion)
Kapalabhati-light (if suitable) followed by slow nasal breathing; on exhale mentally offer ‘vṛtram’ into ‘agni’
From craving/thirst to replenished steadiness
Speak one clear inner affirmation (vacasyā) with joy (Soma-feel). Visualize the knot of resistance bound (raddham) and then consumed (Agni-jaws). Rest in the recovered ‘anna’—quiet strength.
Standard RV accentuation: keep clear udātta peaks on key nouns (devā́so, vṛ́ṣṇyāni, sóma-); exact svara requires accent-marked saṃhitā/pada-svara source.
Give punch to vṛṣṇyā́ni; slow slightly at raddháṃ vṛtrám áhīm; emphasize índrasya hánmanā as the decisive stroke.
: so-ma-va-tyā, keep long ā in -tyā, : vṛ-tra-ma-hi, avoid merging tr too softly, : jambhaiḥ—nasal ‘m’ + bh aspirate, finish with visarga-like ḥ
Bright, incisive, with clear consonants; slight ‘chewing’ emphasis in the Agni simile
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