Rig Veda 1.100.16: Mandala 1, Sukta 100, Mantra 16
Sukta 1.100
- Rishi
- Ṛjraśva
- Devata
- Indra’s force/manifestation
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shringara (love)
रोहिच्छ्यावा सुमदंशुर्ललामीर्द्युक्षा राय ऋज्राश्वस्य । वृषण्वन्तं बिभ्रती धूर्षु रथं मन्द्रा चिकेत नाहुषीषु विक्षु ॥
róhit chyā́vā sumád-aṃśur lalāmī́r dyukṣā́ rā́ya ṛjrā́śvasya | vṛ́ṣaṇvantaṃ bíbhratī dhū́rṣu ráthaṃ mandrā́ ciketa nā́huṣīṣu víkṣu ||
लाल और काले घोड़े चमक रहे हैं। र्ज्राश्व के लिए धन मिल रहा है। रथ में ताकत भरी है जो आगे बढ़ाता है। नहुष लोगों में खुशी फैल रही है।
Word by Word
- रोहित्
- ruddy, redAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (विशेषण; ‘अंशुः’ इत्यस्य)Role Kartā (विशेष्य-विशेषणसम्बन्धेन)Root रोहित् (प्रातिपदिक; ‘लाल/रक्तवर्ण’)
- श्यावा
- dark, duskyAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (विशेषण; ‘ललामीः’ इत्यस्य)Role Kartā (विशेष्य-विशेषणसम्बन्धेन)Root श्यावा (प्रातिपदिक; ‘श्याम/कृष्णवर्ण’)
- सुमदं॑शुः
- the well-joying/strong-beamed one (having good ‘rays/whip/beam’)Noun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot सु- + मद + अंशु (प्रातिपदिक; ‘उत्तमः/मत्तः अंशुः’)
- ललामीः
- the bannered ones; ornamented (mares/teams)Nounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā (सहकर्तृ-समुच्चयः)Root ललामी (प्रातिपदिक; ‘ध्वजा/ललाम-युक्ता’)
- द्युक्सा
- shining, radiantAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (विशेषण; ‘रायः’ इत्यस्य)Role Kartā (विशेष्य-विशेषणसम्बन्धेन)Root द्युक्सा (प्रातिपदिक; ‘द्युतिमती/प्रकाशवती’)
- रायः
- wealth, bountyNounस्त्रीलिङ्ग, प्रथमा, एकवचन (वैदिकः रूपभेदः; ‘रायि’)Role Kartā (समुच्चितकर्तृपदे)Root राय्/रायि (प्रातिपदिक; ‘धन/समृद्धि’)
- ऋज्राश्वस्य
- of ṚjrāśvaNoun (Proper)पुंलिङ्ग, षष्ठी, एकवचनRole Adhikaraṇa (सम्बन्ध/स्वामित्व; ‘of Ṛjrāśva’)Root ऋज्राश्व (प्रातिपदिक; नाम)
- वृषण्वन्तम्
- bull-strong, vigorousAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (विशेषण; ‘रथम्’ इत्यस्य)Role KarmaRoot वृषण्वन्त् (प्रातिपदिक; ‘वृषन्-युक्त/बलवान्’)
- बिभ्रती
- bearing, carryingParticipleस्त्रीलिङ्ग, प्रथमा, एकवचन (वर्तमानकालिकः शतृ-प्रत्ययः)Role KartāRoot √भृ (धातु; ‘धारणे’) → बिभ्रत् (वर्तमान कृदन्त)
- धूर्षु
- on the yoke-poles / in the tracesNounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole AdhikaraṇaRoot धूर् (प्रातिपदिक; ‘धुरा/युगधुरा’)
- रथम्
- chariotNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot रथ (प्रातिपदिक)
- मन्द्रा
- gladdening, joyousAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (विशेषण; ‘(सा) …’ कर्तृपदे)Role KartāRoot मन्द्र (प्रातिपदिक; ‘मधुर/प्रहृष्ट/स्तुत्य’)
- चिकेत
- has perceived/has become manifestVerbलिट् (परिपूर्ण/परफेक्ट), परस्मैपद, 3 पुरुष, एकवचनRole KriyāRoot √चित् (धातु; ‘बोधने/चेतने’)
- नाहुषीषु
- among the Nahuṣa-tribes/descendants of NahuṣaNoun/Adjectiveस्त्रीलिङ्ग, सप्तमी, बहुवचनRole AdhikaraṇaRoot नाहुषी (प्रातिपदिक; ‘नहुष-सम्बन्धिनी’; वैदिक-विशेषण)
- विक्षु
- among the clans/settlementsNounस्त्रीलिङ्ग, सप्तमी, बहुवचन (वैदिक रूप)Role AdhikaraṇaRoot विश् (प्रातिपदिक; ‘जन/कुल/विष्टि’)
Sandhi Notes
- पदच्छेद (सम्भाव्य): रोहित् | श्यावा | सुमदं॑शुः | ललामीः | द्युक्षा | रायः | ऋज्राश्वस्य | वृषण्वन्तम् | बिभ्रती | धूर्षु | रथम् | मन्द्रा | चिकेत | नाहुषीषु | विक्षु । 1) रो॒हिच्छ्या॒वा इति संधिः: रोहित् + श्यावा → रोहिच्छ्यावा (त् + श् → च्छ्; वैदिक-सन्धि/उच्चारण). 2) अन्यत्र स्पष्ट बाह्यसन्धिः न्यूनः
- ‘राय ऋज्राश्वस्य’ इत्यत्र पदान्त-स्वर/विसर्गाभावः वैदिक-पाठभेदानुसारः।
The meaning
Outer meaning
The red and the dark (two powers), with beautiful beams, adorned and shining for Ṛjraśva’s wealth; bearing on the poles the chariot full of impelling force—an inspired delight becomes manifest among the Nahusha peoples.
Inner meaning
Two complementary energies—rohit (the red luminous force of dawn/illumination) and śyāvā (the dark force, the hidden/subconscient or the night-side to be transformed)—are yoked with ‘lovely beams’ (sumad-aṃśu) and become ornaments of the seeker’s prosperity (rāya). They bear the ‘chariot’ (ratha) of Indraic movement on the ‘poles’ (dhūrṣu): the inner instrumentation that carries action. This chariot is vṛṣaṇvantam—full of impelling, virile force: the dynamism of transformed life-energy. When these opposites are harmonized and made luminous, mandrā (inspired delight, Soma-like joy) becomes conscious and evident even among the nāhuṣīṣu vikṣu—human collectivities still mixed and imperfect. It is a verse of integration: illumination does not reject the dark; it converts it into a bearer of the divine movement.
Universal truth
Spiritual progress is not flight from darkness but its conversion: when hidden energies are yoked to light, action becomes a chariot for the soul, and joy becomes manifest in ordinary human life.
Themes
light-dark integration, vehicle of divine force, seer’s prosperity
The seer
- Rishi
- Ṛjraśva (named; Vārṣāgira milieu)
- Other hymns
- Rig Veda 1.100.14-15 (Indra’s encompassing/limitless force)
Family tradition
Vārṣāgira-associated poetic tradition; here the seer self-references, indicating an experiential report of forces yoked for inner ‘wealth’.
Significance
The verse reads like a yogic snapshot: the seer perceives complementary energies (light and dark) becoming radiant carriers of the divine chariot, culminating in manifest delight in human life.
The deity
- Devata
- Indraic force (chariot of victorious movement; Soma-delight implicit)
- Epithets
- vṛṣaṇvantam (impelling, virile), dyukṣā (shining)
- Related deities
- Indra, Uṣas (rohit as dawn-force), Soma (mandrā as delight), Maruts (dynamic energies implied by chariot-force)
Cosmic role
Dynamic progression of consciousness: the divine movement that carries the seeker toward wide spaces and victory.
Inner power
Integration and harnessing of opposing energies into a single illumined action-force; emergence of inspired delight (mandrā).
In ritual
Where it is used
Narrative-praise section within the Indra hymn, linking the seer/patron Ṛjraśva with the manifesting luminous movement and prosperity (rāyí).
रो॒हिच्छ्या॒वा सु॒मदं॑शुर्लला॒मीर्द्यु॒क्षा रा॒य ऋ॒ज्राश्व॑स्य । वृष॑ण्वन्तं॒ बिभ्र॑ती धू॒र्षु रथं॑ म॒न्द्रा चि॑केत॒ नाहु॑षीषु वि॒क्षु ॥
रो॒हित् । श्या॒वा । सु॒मत्ऽअं॑शुः । ल॒ला॒मीः । द्यु॒क्षा । रा॒ये । ऋ॒ज्रऽअश्व॑स्य । वृष॑ण्ऽवन्तम् । बिभ्र॑ती । धूः॒ऽसु । रथ॑म् । म॒न्द्रा । चि॒के॒त॒ । नाहु॑षीषु । वि॒क्षु ॥
rohit | śyāvā | sumat-aṃśuḥ | lalāmīḥ | dyukṣā | rāye | ṛjra-aśvasya | vṛṣaṇ-vantam | bibhratī | dhūḥ-su | ratham | mandrā | ciketa | nāhuṣīṣu | vikṣu
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4 x ~11 syllables
Imagistic and kinetic; alternates color-terms and motion-terms, creating a sense of harnessing and forward roll.
Energizes and integrates; evokes vivid inner imagery of forces being yoked and made radiant.
- रोहित् (rohit)
- Literal: red, ruddy. Symbolic: dawn-force; emerging illumination; dynamic light
- श्या॒वा (śyāvā)
- Literal: dark, dusky. Symbolic: night-side of nature; subconscient material to be transformed
- अंशु (aṃśu)
- Literal: beam, ray. Symbolic: ray of knowledge; luminous perception
- लला॒मीः (lalāmīḥ)
- Literal: adorned, ornamented. Symbolic: beautified energies—life-force made fit for the divine
- द्युक्षा (dyukṣā)
- Literal: shining, radiant. Symbolic: illumined vitality; life-force lit by higher mind
- राय (rāya)
- Literal: wealth. Symbolic: inner riches: strength, clarity, joy, capacity
- रथ (ratha)
- Literal: chariot. Symbolic: instrument of progress; organized action-power
- धूर्षु (dhūrṣu)
- Literal: on the poles (of the chariot). Symbolic: supporting faculties/axes of action (body-life instruments)
- वृषण्वन्तम् (vṛṣaṇvantam)
- Literal: full of virile/impelling power. Symbolic: charged vital force aligned to the divine will
- मन्द्रा (mandrā)
- Literal: inspired delight, gladdening. Symbolic: Soma-like ananda that accompanies right movement
- नाहुषीषु विक्षु (nāhuṣīṣu vikṣu)
- Literal: among Nahusha peoples/tribes. Symbolic: in the general human nature/collective life where mixed energies prevail
Narrative-praise section within the Indra hymn, linking the seer/patron Ṛjraśva with the manifesting luminous movement and prosperity (rāyí).
As part of the hymn’s recitation; thematically suited to moments of ‘yoking’ powers—before action or journey (outer/inner).
Visualization-oriented chant: offer mixed energies into the divine chariot; align life-force to illumination.
Use before creative work or service: reconcile bright enthusiasm (rohit) and heavy inertia/shadow (śyāvā) into one steady, radiant momentum.
rohit- 'red' (color-term often linked with dawn/fire); śyāvá- 'dark'; aṃśú 'ray/beam' (also soma-stalk in other contexts; here 'beam'); rāyí 'wealth' from √rā 'to give, bestow' → plenitude; √cit (ciketa) from PIE *ḱeyt- 'notice' (cf. 'cite' via Latin is different, but PIE perceptual root is old); ratha 'chariot' (IE poetic vehicle motif).
transformation of darkness by light, ananda (mandrā) as sign of right descent, perception/awakening (√cit)
Right order is shown as a harmonious yoking of forces into a single chariot of progress.
Truth manifests not only in inner heights but ‘among the peoples’—in lived human field.
Transformation of darkness into a bearer of light; manifestation of delight in the embodied world.
Aurobindonian integralism: embrace and transform the subconscient rather than reject it.
dawn/twilight (suggested by red and dark interplay)
Dawn/twilight symbolize transition states where illumination begins to penetrate the night of the subconscient; the chariot is the psycho-physical vehicle of sadhana.
- What is the primary Vedic 'mythologem' present in this verse?
- A descent/manifestation mythologem: luminous and dark powers yoked to the chariot of force, producing rāyí and revealing mandrā (inspired delight) among human clans. Psychologically, it depicts the harnessing of both bright and obscure energies into a single vehicle for the soul’s prosperity and joy.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √cit 'perceive' (ciketa) reflects an old IE perceptual root (*ḱeyt-). ratha- as 'chariot' participates in a pan-IE heroic poetic register (cf. chariot imagery in Greek and Indo-Iranian traditions), supporting inherited mythopoetic diction.
- What is the relationship between the Rishi and the Devata here?
- The verse ties the divine movement directly to Ṛjraśva’s field: the radiances shine 'for his rāyí'. The rishi/patron becomes the vessel where the chariot-force is borne and where the sign of realization—mandrā delight—becomes perceptible in the collective life.
Integrate light and shadow energies; visualize them as two powers yoked to the chariot of aspiration, carrying the being forward with delight.
svādhiṣṭhāna (creative/vital delight) integrated with ājñā (illumination).
Alternate-nostril breathing 6 rounds to harmonize opposites; then chant once, and sit sensing ‘mandrā’ as a calm sweetness in the chest/heart-space.
Integrated dynamism; creative, luminous movement without inner split.
Name (silently) one ‘red’ force (enthusiasm/clarity) and one ‘dark’ force (fear/inertia). On chanting, imagine both becoming dyukṣā—shining—bearing the same ratha. End by offering the fruits (rāya) for collective good (‘among the peoples’).
Tri-svara; maintain clear accent on color-terms (rohit, śyāvā) and power-terms (vṛṣaṇvantam, ratham, mandrā).
Let the first pāda paint the image (slightly slower), then increase momentum through ‘dhūrṣu ratham’ to convey the chariot’s drive.
: final ‘t’ crisp (ro-hit), : palatal śyā-vā with long ā, : split su-mad-aṃ-śuḥ; nasalize aṃ, : la-lā-mīḥ with long ī, : dyuk-ṣā (retroflex ṣ), : vṛ-ṣaṇ-van-tam (keep ṇ), : dhūr-ṣu (retroflex ṣ), : nā-hu-ṣī-ṣu (ṣ)
Vivid, resonant, slightly lyrical; emphasize contrasts (red/dark) without harshness.
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