Rig Veda 1.100.5: Mandala 1, Sukta 100, Mantra 5
Sukta 1.100
स सूनुभिर्न रुद्रेभिॠभ्वा नृषाह्ये सासह्वाँ अमित्रान् । सनीळेभिः श्रवस्यानि तूर्वन्मरुत्वान्नो भवत्विन्द्र ऊती ॥
sá sūnúbhir ná rudrébhir ṛ́bhvā nṛṣā́hye sāsahvā́n amítrān | sanī́ḷebhiḥ śravasyā́ni tū́rvan marútvān no bhavatu índra ūtī́ ||
इंद्र अपने बेटों के साथ स्ट्रांग है, रुद्र जैसा। दुश्मन लोगों को हरा देता है। अपने साथियों के साथ जीता है। इंद्र मरुत के साथ हमारे काम आए।
Invocation for victory and collective force (host of allies); suited to Indra-Marut offerings in competitive/raiding and symbolic inner battle contexts.
Collective unity of powers (sanīḷa), Mastery over hostile motions (amitra), Heroic advance toward glory (śravas)
Sanīḻa unity is ṛta in the psychology: right arrangement of parts under the truth-guidance.
Śravasyāni as ‘true glories’—not egoic fame but truth-bearing accomplishment.
Transformation through intensification (Rudra-force) guided by illumination (Indra).
Aurobindonian symbolic psychology: Rudra/Maruts as pranic-transformative energies under Indra’s light.
Storm = purification and forceful clearing; wind-drive = prāṇa directed toward a higher aim.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘war-band/host’ mythologem: Indra advances with a unified company (sanīḷa), overpowering amitra forces in the nṛṣāhya struggle. Inner meaning: the seeker’s dispersed energies are gathered into one seat and, led by the luminous power, drive out contradictory impulses.
- How does the linguistic structure reflect Proto-Indo-European roots?
- amitra as privative formation parallels IE negation strategies; √sah ‘overcome’ is Indo-Iranian. The ‘comitatives’ (instrumentals: -bhiḥ) are heavily used to build the image of a leader-with-host, a common archaic poetic technique.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s aim is to be taken into Indra’s victorious collectivity: not solitary power but a harmonized inner host. The invoked ‘one nest’ suggests the rishi seeks integration of faculties under the deity’s command.
Invoke Indra as clear discerning command; then consciously recruit ‘sons’ (energies): breath, emotion, speech, action—make them ‘one-nest’ around the intention.
Maṇipūra (directed force) guided by Ājñā (illumination)
Brisk-leaning but controlled: 6–6 or 4–4 with a slight emphasis on exhale to ‘drive out’ amitrāḥ tendencies
Collective alignment (saṅgati) leading to focused dynamism
Name one inner ‘amitra’ (doubt, fear, inertia). On each repetition, feel Indra’s clarity and Marut vigor pushing it out, replacing it with a single concrete śravasyam act.
Maintain Vedic udātta peaks on key divine names and verbs; keep internal sandhi clean (e.g., sāsahvām̐).
Do not flatten the cadence: allow each pada to ‘push’ into the next, especially around amitrān / śravasyāni.
(ṛbhvā): vocalic ṛ, not ‘ri’, (nṛṣāhye): vocalic ṛ + retroflex ṣ, (sāsahvān): clear aspiration in hv, (sanīḻebhiḥ): long ī, retroflex ḻ (as in Vedic) approximated carefully if unfamiliar
Bright, forceful, slightly higher placement to convey ‘driving’ energy
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
