Rig Veda 1.103.2: Mandala 1, Sukta 103, Mantra 2
Sukta 1.103
- Rishi
- Kutsa Āṅgirasa
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Raudra (fury)
स धारयत्पृथिवीं पप्रथच्च वज्रेण हत्वा निरपः ससर्ज । अहन्नहिमभिनद्रौहिणं व्यहन्व्यंसं मघवा शचीभिः ॥
sá dhā́rayat pṛthivī́m papráthat ca vájreṇa hatvā́ nír apáḥ sasarja | áhann áhīm abhinad rauhiṇáṃ vy àhan vyàṃsaṃ maghávā śácībhiḥ ||
उसने धरती को पकड़ा और फैला दिया। वज्र से मारकर उसने पानी बाहर निकाला। उसने साँप को मारा, रौहिण को फाँका, और व्यंस को गिरा दिया। यह सब उसने अपनी शक्ति से किया।
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- धारयत्
- held, supportedVerbलङ् (अनद्यतनभूत), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot √धृ (धारणे)
- पृथिवीम्
- the earthNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot पृथिवी (स्त्री)
- पप्रथत्
- spread out, expandedVerbलङ् (अनद्यतनभूत), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot √प्रथ् (विस्तारे/प्रसारे)
- च
- andIndeclinableसमुच्चय-अव्ययम्Role सम्बन्धRoot च
- वज्रेण
- with the thunderboltNounपुंलिङ्गः, तृतीया, एकवचनम्Role करणRoot वज्र (पुं)
- हत्वा
- having slainVerbal indeclinable (gerund)क्त्वान्त-अव्ययम् (पूर्वकालक्रिया)Role क्रियाविशेषणRoot √हन् (हिंसायाम्)
- निः
- out, forthIndeclinable (preverb)उपसर्गःRole क्रिया-उपसर्गRoot निः
- अपः
- the watersNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot अप्/आपः (स्त्री; बहुवचन-प्रयोगः)
- ससर्ज
- released, let looseVerbलिट् (परोक्षभूत/परफेक्ट), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot √सृज् (सर्गे/मोचने)
- अहन्
- slewVerbलङ् (अनद्यतनभूत), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot √हन् (हिंसायाम्)
- अहिम्
- the serpent (Vṛtra)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot अहि (पुं)
- अभिनत्
- split open, cleftVerbलङ् (अनद्यतनभूत), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्; उपसर्गः अभि-Role क्रियाRoot √नद् (भेदने/छेदने; वैदिक-प्रयोगः ‘to cleave’)
- रौहिणम्
- the ‘Rauhiṇa’ (reddish one; epithet/name of the foe)Adjective/Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot रौहिण (विशेषण/नाम; ‘रौहिण-’)
- वि
- asunder, apartIndeclinable (preverb)उपसर्गःRole क्रिया-उपसर्गRoot वि
- अहन्
- slewVerbलङ् (अनद्यतनभूत), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot √हन् (हिंसायाम्)
- व्यम्
- the ‘Vyam’ (name/epithet of an adversary; uncertain)Noun (Vedic) / epithetनपुंसकलिङ्गः, द्वितीया, एकवचनम् (पद-रूपम्: व्यम्)Role कर्मRoot व्यमन्/व्यम (नपुं; वैदिक) अथवा व्य (प्रातिपदिक)
- अंसम्
- the shoulder/side (of the foe)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot अंस (पुं/नपुं; ‘shoulder/side/portion’)
- मघवा
- the bountiful one (Indra)Noun (epithet)पुंलिङ्गः, प्रथमा, एकवचनम् (वन्-प्रातिपदिकस्य वैदिक-रूपम्: मघवा)Role कर्तृRoot मघवन् (पुं; इन्द्र-विशेषण)
- शचीभिः
- with (his) powers/skillsNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role करणRoot शची (स्त्री; ‘शक्ति/कौशल’)
Sandhi Notes
- पदच्छेदः (सम्भाव्यः): सः धारयत् पृथिवीम् पप्रथत् च वज्रेण हत्वा निः अपः ससर्ज । अहन् अहिम् अभिनत् रौहिणम् वि अहन् व्यम् अंसम् मघवा शचीभिः ॥ मुख्य-सन्धयः: (1) स धारयत् → सः धारयत् (विसर्ग-लोप/पदपाठे ‘सः’)
- (3) निः अपः → निरपः (विसर्गः + अ- → र्; निः/निर्-आदेशः)
- (4) अहन् अहिम् → अहन्नहिम् (न् + अ → न्न)
- (5) वि अहन् → व्यहन् (इ + अ → य्; ‘वि’ + ‘अहन्’)
The meaning
Outer meaning
He held firm the earth and spread it out; with the thunderbolt he struck and released the waters. He slew the serpent, he cleft Rauhiṇa, he struck down the obstructer Vyāṃsa—Maghavan by his powers.
Inner meaning
Indra establishes the foundation of the being (holds the earth) and expands the field of consciousness (spreads it out). With the vajra—decisive luminous force—he smites the coverer and releases the blocked streams (waters) of life-energy and inspiration. The serpent (ahi) is the coiling resistance of the subconscient; Rauhiṇa and Vyāṃsa represent specific formations of obstruction (reddening cloud of passion/false light; and the ‘spreading’ confusion that blocks the path). Indra’s śacībhis—conscious powers/skillful energies—perform this inner surgery, turning bondage into flow.
Universal truth
Growth requires both stable grounding and widening, and the courageous breaking of deep resistances; when obstruction is pierced, the life-streams of energy and knowledge are freed and the being becomes spacious and effective.
Themes
Vṛtra-slaying, release of waters, foundation and expansion (earth spread), victory of Light over constriction
The seer
- Rishi
- Kutsa Āṅgirasa
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.103, RV 1.102
Family tradition
Āṅgirasa Indra hymns are central to the Vṛtra-slaying symbolism: releasing waters/light, establishing earth-heaven order, and using ‘śacī’ (conscious power) as the method of victory.
Significance
Kutsa frames Indra’s mythic deeds as a map of inner transformation: stabilize the base, widen the consciousness, strike the coiling resistance, and liberate the streams of force and knowledge.
The deity
- Devata
- Indra
- Epithets
- Maghavan, Vṛtrahan (implied by ahi-slaying), Vajrin (implied by vajra)
- Related deities
- Maruts (storm-forces aiding Indra), Soma (bliss released with waters), Agni (will that receives offerings and rises)
Cosmic role
World-establisher and releaser: supports earth, expands space, releases waters, defeats serpentine obstruction.
Inner power
Thunder of awakening: concentrated illumination-power that breaks inertia and frees the flow of life and insight.
In ritual
Where it is used
Classic Indra-Vṛtra theme in Soma sacrifices; recited in contexts seeking rain/flow, victory, and removal of obstruction.
स धा॑रयत्पृथि॒वीं प॒प्रथ॑च्च॒ वज्रे॑ण ह॒त्वा निर॒पः स॑सर्ज । अह॒न्नहि॒मभि॑नद्रौहि॒णं व्यह॒न्व्यं॑सं म॒घवा॒ शची॑भिः ॥
सः । धा॒र॒य॒त् । पृ॒थि॒वीम् । प॒प्रथ॑त् । च॒ । वज्रे॑ण । ह॒त्वा । निः । अ॒पः । स॒स॒र्ज॒ । अह॑न् । अहि॑म् । अभि॑नत् । रौ॒हि॒णम् । वि । अह॑न् । विऽअं॑सम् । म॒घऽवा॑ । शची॑भिः ॥
saḥ | dhārayat | pṛthivīm | paprathat | ca | vajreṇa | hatvā | niḥ | apaḥ | sasarja | ahan | ahim | abhinat | rauhiṇam | vi | ahan | vi-aṃsam | magha-vā | śacībhiḥ
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4 × ~11 syllables
Highly kinetic, mythic-action Triṣṭubh; rapid verbs create a sequence of decisive blows and releases.
Invokes cathartic release; energizes the listener to confront deep resistance and feel widening after breakthrough.
- पृथिवीम् धारयत् (pṛthivīm dhārayat)
- Literal: held the earth. Symbolic: stabilized the physical/vital base so transformation can occur safely
- पप्रथत् (paprathat)
- Literal: spread out, expanded. Symbolic: widening of consciousness; enlarging the field of action
- वज्र (vajra)
- Literal: thunderbolt. Symbolic: decisive truth-force; lightning discernment that breaks the knot
- अपः (apaḥ)
- Literal: waters. Symbolic: streams of consciousness, inspiration, life-force; sometimes delight released from blockage
- अहि (ahi)
- Literal: serpent. Symbolic: Vṛtra-like coiling resistance in the subconscient that hoards the waters/light
- रौहिण (rauhina)
- Literal: Rauhiṇa (a name; ‘reddish’). Symbolic: formation of passionate obscurity/false glow that veils true light
- व्यंसा (vyāṃsa/vyaṃsa)
- Literal: Vyāṃsa (name) / ‘spreading apart’. Symbolic: diffusive obstruction—scattering of energy and will, preventing concentration
- मघवा (maghavā)
- Literal: bountiful. Symbolic: the giver of released plenitudes after victory
- शचीभिः (śacībhiḥ)
- Literal: by powers/skills (Śacī). Symbolic: conscious faculties—effective energies of right action and intelligence
Classic Indra-Vṛtra thematic material widely reused in Soma praise; supports the ‘release of waters’ motif in ritual and inner ascent
During Indra stotras connected to the release of waters and the triumph over the coverer; also protective/expansive rites.
Praise of Indra’s deeds; symbolic reinforcement of the rite’s aim: release and increase.
For breaking inertia/addiction/rumination: chant to call the ‘vajra’ of clear decision; then act to ‘release the waters’—restore healthy flow (movement, breath, creativity).
vajra (weapon) functions as mantra-symbol of the focused lightning of insight-force. apáḥ ‘waters’ in Vedic often denote released energies/streams once obstruction is broken (cf. Vṛtra myth). ahi ‘serpent’ from √aṃh/√ah? (traditional lexical item) stands for constriction. √sṛj ‘release’ contrasts √rudh ‘obstruct’ (seen in 1.102.10), forming a thematic pair: Indra does not block; he releases. śacī denotes effective power/skill—inner faculties of luminous action.
breaking of obstruction (nirodha) to restore flow, expansion of the field (prath), ṛta restored through release of the waters
Indra’s deeds re-establish cosmic order: stable earth, expanded space, released waters—ṛta restored against the coverer.
Vajra symbolizes truth-force that cannot be negotiated with by obscurity; it cleaves illusion.
Spreading earth and releasing waters are cosmogonic acts: making the world fit for life and light.
Aurobindonian psychology of the Veda: Vṛtra/ahi as subconscient resistance; waters as higher consciousness streams.
monsoon (symbolic resonance)
Lightning = decisive illumination; waters = released energies/insights; serpent = coiled inertia; earth-spread = widened stable embodiment.
- What is the primary Vedic 'mythologem' present in this verse?
- The central mythologem is Vṛtra/Ahi-slaying and the consequent release of the Waters: Indra smites the obstructing serpent and sends forth the apáḥ. In inner terms, the decisive force of illumination breaks subconscious constriction, liberating streams of life-energy and inspired movement.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhṛ (hold) and √prath (spread) encode cosmogonic actions comparable to IE creation poetics (stabilizing and widening the world). dyadic storm-myth vocabulary (thunder weapon + serpent adversary) parallels other IE dragon-slaying patterns (e.g., *H₂n̥gʷʰi- ‘snake’ is debated; but the ‘storm-god vs serpent’ structure is broadly Indo-European).
- What is the relationship between the Rishi and the Devata here?
- The rishi recounts Indra’s archetypal victory as a present psychic support: by hearing/uttering the deed, the community aligns with Indra’s śacīs (effective powers), inviting the same releasing action within their own constrained energies.
Visualize the vajra of clear awareness striking the coiled resistance; feel blocked emotion/energy melt into a clean flow (waters) through the body and mind.
mūlādhāra (serpent/coiled resistance) opening upward toward svādhiṣṭhāna (waters/flow) and maṇipūra (vajra-will)
Kapalabhāti (gentle, 30–60 strokes) or strong exhale practice, then quiet breathing; chant once to seal the release.
Breakthrough state—forceful clarity followed by widened calm.
Identify the ‘ahi’ as one repeating pattern; apply one decisive action (vajra) immediately after chanting (e.g., stop, step away, write, move); then sit and feel the ‘waters’ returning as ease and inspiration.
Action-heavy Triṣṭubh; maintain crisp svara transitions; udatta emphasis typically on key verbs/nouns (vajreṇa, apaḥ, ahim, maghavā).
Articulate the verb chain distinctly: dhārayat → paprathac → hatvā → sasarja → ahan → abhinat → vy ahan; let ‘maghavā śacībhiḥ’ land as a triumphant seal.
dhārayat (dhā-ra-yat), paprathac (pa-pra-tha-c, final c as ‘ch’ unaspirated), vajreṇa (va-jre-ṇa; jr cluster), nir apaḥ (sandhi: nir-apaḥ), ahim (a-him), abhinad (a-bhi-nad), rauhinaṃ (rau-hi-naṃ), śacībhiḥ (śa-cī-bhiḥ)
Strong, percussive articulation; then broaden and deepen on the final pāda for completion.
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