Rig Veda 1.111.4: Mandala 1, Sukta 111, Mantra 4
Sukta 1.111
- Rishi
- Gautama Rāhūgaṇa
- Devata
- Indra with associated deities in a collective invocation
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
ऋभुक्षणमिन्द्रमा हुव ऊतय ऋभून्वाजान्मरुतः सोमपीतये । उभा मित्रावरुणा नूनमश्विना ते नो हिन्वन्तु सातये धिये जिषे ॥
ṛbhukṣaṇám índram ā́ huve ūtáye ṛbhū́n vā́jān marútaḥ sóma-pītaye | ubhā́ mitrā́varūṇā nū́nám aśvínā te no hinvantu sātáye dhíye jíṣe ||
मैं इंद्र को बुलाता हूँ, जो रिभु का गुरु है, मदद के लिए। रिभु देवता, वज और मरुत सब को सोम पीने के लिए बुलाता हूँ। मित्र, वरुण और अश्विन दोनों भी हमारी मदद करें। हमें जीतने वाली बुद्धि दे, जो सब पर जीते।
Word by Word
- ऋभुक्षणम्
- Rbhukṣan (a divine artisan), as object of invocationNounपुंलिङ्ग, द्वितीया एकवचनRole कर्मRoot ऋभुक्षण (प्रातिपदिक; ऋभु-क्षन्/क्षन् ‘to be able, be strong’ as name)
- इन्द्रम्
- Indra (acc.)Nounपुंलिङ्ग, द्वितीया एकवचनRole कर्मRoot इन्द्र (प्रातिपदिक)
- आ
- hither, towards (in invocation)Indeclinableउपसर्ग (आह्वान/समन्तात् ‘towards, hither’)Root आ (उपसर्ग/निपात)
- हुवे
- I invoke/callVerbलट् (वेदे प्रायः वर्तमानार्थे), उत्तमपुरुष, एकवचन, आत्मनेपदRole कर्तृ (अहं)Root √हू (ह्वे) ‘to call, invoke’
- ऊतये
- for help/aidNounस्त्रीलिङ्ग, चतुर्थी एकवचन (दातिव)Role सम्प्रदानRoot ऊति (प्रातिपदिक) ‘help, aid’
- ऋभून्
- the Rbhus (acc.)Nounपुंलिङ्ग, द्वितीया बहुवचनRole कर्मRoot ऋभु (प्रातिपदिक; the Rbhus)
- वाजान्
- prizes/strengths (acc.)Nounपुंलिङ्ग, द्वितीया बहुवचनRole कर्मRoot वाज (प्रातिपदिक) ‘prize, strength, (esp.) victory-prize/food’
- मरुतः
- the Maruts (acc.)Nounपुंलिङ्ग, द्वितीया बहुवचन (वेदे -ः = -न्)Role कर्मRoot मरुत् (प्रातिपदिक)
- सोमपीतये
- for Soma-drinkingNounस्त्रीलिङ्ग, चतुर्थी एकवचनRole सम्प्रदानRoot सोम-पीति (समास; सोम ‘Soma’ + पीति ‘drinking’)
- उभा
- bothAdjectiveपुंलिङ्ग, द्वितीया द्विवचन (मित्रावरुणौ इति द्वन्द्वस्य विशेषणम्)Role कर्मRoot उभ (सर्वनाम/विशेषण-प्रातिपदिक) ‘both’
- मित्रावरुणा
- Mitra and Varuṇa (acc. dual)Nounपुंलिङ्ग, द्वितीया द्विवचनRole कर्मRoot मित्र-वरुण (द्वन्द्व-प्रातिपदिक)
- नूनम्
- now, indeedIndeclinableकाल/निश्चयार्थक अव्ययRoot नूनम् (निपात)
- अश्विना
- the Aśvins (acc. dual)Nounपुंलिङ्ग, द्वितीया द्विवचनRole कर्मRoot अश्विन् (प्रातिपदिक; the Aśvins)
- ते
- theyPronounपुंलिङ्ग, प्रथमा बहुवचनRole कर्तृRoot तद् (सर्वनाम)
- नः
- to usPronounषष्ठी/चतुर्थी बहुवचन (enclitic) — here दातिव ‘to us’Role सम्प्रदानRoot अस्मद् (सर्वनाम)
- हिन्वन्तु
- let them impel/urgeVerbलोट् (आज्ञार्थ), प्रथमपुरुष, बहुवचन, परस्मैपदRole कर्तृ (ते)Root √हिव्/हिन्व् ‘to set in motion, impel, drive on’
- सातये
- for winning/victoryNounस्त्रीलिङ्ग, चतुर्थी एकवचनRole सम्प्रदानRoot साति (प्रातिपदिक) ‘winning, gain, victory’
- धिये
- for (our) prayer/insightNounस्त्रीलिङ्ग, चतुर्थी एकवचनRole सम्प्रदानRoot धि (प्रातिपदिक) ‘thought, prayer, insight’
- जिषे
- for conquest/victoryNounस्त्रीलिङ्ग, चतुर्थी एकवचनRole सम्प्रदानRoot जि (प्रातिपदिक) ‘victory, winning’ (from √जि ‘to conquer’)
Sandhi Notes
- पदच्छेद (सम्भाव्य): ऋभुक्षणम् | इन्द्रम् | आ | हुवे | ऊतये | ऋभून् | वाजान् | मरुतः | सोमपीतये || उभा | मित्रावरुणा | नूनम् | अश्विना | ते | नः | हिन्वन्तु | सातये | धिये | जिषे । Sandhi: (1) इन्द्रम् + आ → इन्द्रमा (अ + आ = आ; म् परे स्वरः) । (2) मरुतः (RV) = मरुतान् (acc. pl. Vedic ending -ः for -न्). (3) मित्रावरुणा is द्वन्द्व
- उभा agrees with it (acc. dual). (4) ते नो: enclitic pronouns
- no = नः. (5) Accent marks in the Saṃhitā text are preserved in citation
- pada-forms here are given without explicit accent annotation beyond the original orthography
The meaning
Outer meaning
The seer calls Indra (lord of the Ṛbhus) for help, and also the Ṛbhus, Vājas, and Maruts for Soma-drinking; then asks Mitra-Varuṇa and the Aśvins to impel them toward attainment and a victorious thought.
Inner meaning
Indra is invoked as ṛbhukṣaṇa—he who ‘makes the Ṛbhus prosper’ or ‘rules their increase’: the illumined Mind that empowers the artisan-forces of perfection. Soma-drinking is the reception of divine Ananda (bliss) that fuels transformation. The Ṛbhus (skill), Vājas (plenitudes/energies of victory), and Maruts (dynamic thought-forces, storm-powers) are summoned as a coordinated inner hierarchy. Mitra-Varuṇa represent harmony and vast law: friendship and truth-order that stabilize progress. The Aśvins, swift twin powers of right action and healing, ‘impel’ (hinvantu) the seeker to sāti (attainment) and to dhi (illumined thought) that is jiṣe—victorious, conquering obscurity and error.
Universal truth
Lasting attainment comes from a coordinated descent/awakening of powers: illumination (Indra), bliss-force (Soma), dynamic energies (Maruts/Vājas), harmony and law (Mitra-Varuṇa), and swift effective action (Aśvins). Victory is fundamentally a victory of thought in the Truth.
Themes
collective-invocation, soma-ritual, victory of dhi, allied-deities
The seer
- Rishi
- Gautama Rāhūgaṇa
- Lineage
- Gautama
- Other hymns
- RV 1.112 (Aśvins), RV 1.111 (Ṛbhus)
Family tradition
Angirasa-inspired synthesis: calls multiple deities as coordinated inner functions rather than isolated ritual patrons.
Significance
The rishi models integral invocation: spiritual life needs a ‘team’ of powers—illumination, bliss, force, law, and swift aid.
The deity
- Devata
- Indra (with Ṛbhus, Vājas, Maruts; supported by Mitra-Varuṇa and Aśvins)
- Epithets
- ṛbhukṣaṇa (nourisher of the Ṛbhus), jiṣṇu (victorious—implied by jiṣe)
- Related deities
- Soma, Agni (implicit in Soma rite)
Cosmic role
Indra opens the luminous spaces; Maruts drive the evolutionary storm; Vājas bring victorious plenitude; Mitra-Varuṇa uphold order; Aśvins bring swift transitions and healing.
Inner power
A coordinated awakening: illumined mind (Indra) receiving bliss (Soma) and mobilizing dynamic forces (Maruts/Vājas) under truth-law (Mitra-Varuṇa) with swift practical help (Aśvins).
In ritual
Where it is used
Soma-drinking session invocations; collective calling of deities before/around Soma offerings.
ऋ॒भु॒क्षण॒मिन्द्र॒मा हु॑व ऊ॒तय॑ ऋ॒भून्वाजा॑न्म॒रुत॒: सोम॑पीतये । उ॒भा मि॒त्रावरु॑णा नू॒नम॒श्विना॒ ते नो॑ हिन्वन्तु सा॒तये॑ धि॒ये जि॒षे ॥
ऋ॒भु॒क्षण॑म् । इन्द्र॑म् । आ । हु॒वे॒ । ऊ॒तये॑ । ऋ॒भून् । वाजा॑न् । म॒रुतः॑ । सोम॑ऽपीतये । उ॒भा । मि॒त्रावरू॑णा । नू॒नम् । अ॒श्विना॑ । ते । नः॒ । हि॒न्व॒न्तु॒ । सा॒तये॑ । धि॒ये । जि॒षे ॥
ṛbhukṣaṇam | indram | ā | huve | ūtaye | ṛbhūn | vājān | marutaḥ | soma-pītaye | ubhā | mitrāvarūṇā | nūnam | aśvinā | te | naḥ | hinvantu | sātaye | dhiye | jiṣe
44
4 × ~11; dense deity-listing gives a rolling, invoking momentum.
Expansive and summoning; each pāda feels like a call-and-response wave.
Creates a sense of gathering allies; the mind feels supported by multiple presences.
- ऋभुक्षण (ṛbhukṣaṇa)
- Literal: one who nourishes/prospers the Ṛbhus. Symbolic: illumined Mind empowering the crafts of transformation
- इन्द्र (Indra)
- Literal: Vedic god of power. Symbolic: divine Mind/illumination slaying the coverer
- सोमपीतये (somapītaye)
- Literal: for Soma-drinking. Symbolic: for receiving bliss-consciousness that strengthens the work
- वाज (vāja)
- Literal: prize, strength, plenitude. Symbolic: victorious energy and abundance of force
- मरुत् (marut)
- Literal: storm-god. Symbolic: impetuous but luminous thought-forces that clear the path
- मित्रावरुणा (mitrāvaruṇā)
- Literal: Mitra and Varuṇa. Symbolic: harmony and vast truth-law stabilizing the being
- अश्विना (aśvinā)
- Literal: the two horsemen. Symbolic: swift twin powers of healing, right action, and transition
- धिय (dhiye)
- Literal: thought, insight. Symbolic: illumined intelligence (inspired cognition)
Soma context: invocation of multiple powers for Soma-drinking and the raising of dhi (inspired intelligence); used as a support-mantra for calling allied deities in pressing/offerings
At Soma rites (or their recitational analogues) to invite deities to partake and empower the sacrificer.
Āhvāna (invocation) and strengthening of the rite through divine participation.
A ‘support invocation’ before meditation: call illumination, bliss, harmony, and swift aid to align the whole being.
< √ (hve) ‘call, invoke’. (ūti) from √/ (av/u) in the sense ‘help, favor’ (semantic development: protection/assistance). (vāja) from √/ (vaj) ‘to be strong, vigorous’ → ‘plenitude of force, winning power’. (dhī) from √ (dhī) ‘to think, perceive’ → inspired vision/intelligence. < √ (hin) ‘to impel, set in motion’.
ṛta through Mitra-Varuṇa (harmony and law), dhi as inspired cognition, soma as ananda (delight) energizing consciousness
Mitra-Varuṇa anchor the movement in law; without Ṛta, force becomes turbulence.
Dhi that is jiṣe indicates truth-thought that conquers falsehood.
Evolution by coordinated cosmic powers—illumination plus bliss plus force under law.
Integral Vedic psychology (Aurobindo): deities as powers of consciousness cooperating in transformation.
Storm = energetic clearing and uplift; Soma = bliss-fluid; twins = swift transitions between states, healing the divided nature.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘mustering of allies’ around Indra for Soma: a mythic coalition where Soma-intoxication (soma-pītaye) empowers the god-forces to drive the seeker toward conquest (jiṣ). Psychologically, it is the coordinated descent of multiple cosmic functions to establish victorious illumination (dhī).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The semantic cluster of motion/impulsion (hinvantu) and building of power (vāja) aligns with Indo-European poetics of ‘drive/urge’ and ‘victory’. While exact PIE mapping varies by lexeme, √takṣ/*teks- in the preceding verse and √ji victory vocabulary here show inherited formulaic tendencies: crafted power + conquest.
- What is the relationship between the Rishi and the Devata here?
- The rishi acts as coordinator of inner forces: by invoking (huve) and asking for impulsion (hinvantu), he frames the sacrifice as a deliberate yogic operation—Soma-delight is offered/received so the deities can actively ‘drive’ the thought (dhī) into victorious realization (sāti, jiṣ).
Invoke inner allies: illumined mind, bliss, dynamic clearing forces, truth-law, and swift healing action—then rest in the resulting integrated push toward insight.
ājñā (dhi/illumination) with sahasrāra (invoked cosmic support)
Three-part breath: inhale (call), brief hold (receive Soma-bliss), exhale (offer and be impelled).
Supported ascent—uplifted, widened, and guided.
If stuck, chant once as ‘calling the team’; then sit silently 3–5 minutes, noticing which power becomes most present (clarity, calm law, energy, or healing swiftness).
Keep invocatory rises on deity-names; avoid monotone through the list—each name is a distinct ‘call’ with clear udatta peak.
Mark slight pauses after major groups: Indra | Ṛbhūn Vājān Marutaḥ | Mitrāvaruṇā | Aśvinā; then flow into sātaye dhiye jiṣe as a single climactic phrase.
ṛbhukṣaṇam: kṣ conjunct; keep ‘ṇ’ retroflex, somapītaye: long ī; clear ‘taye’, mitrāvaruṇā: long ā; retroflex ṇ, hinvantu: pronounce ‘hv’ cluster softly but distinctly
Invocatory and open-throated; end with a confident, uplifted cadence on jiṣe.
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