Rig Veda 1.155.2: Mandala 1, Sukta 155, Mantra 2
Sukta 1.155
- Rishi
- Dīrghatamas Aucathya
- Devata
- Indra–Viṣṇu
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Raudra (fury)
त्वेषमित्था समरणं शिमीवतोरिन्द्राविष्णू सुतपा वामुरुष्यति । या मर्त्याय प्रतिधीयमानमित्कृशानोरस्तुरसनामुरुष्यथः ॥
tveṣam itthā samaraṇaṃ śimīvator indrāviṣṇū sutapā vām uruṣyati | yā martyāya pratidhīyamānam it kṛśānor astur asanām uruṣyathaḥ ||
इंद्र और विष्णु दोनों बहुत ताकतवाला हैं। लड़ाई में वो तेज़ हैं। सोमा पीने वाला उनके लिए सही रास्ता बना देता है। जब किसी इंसान के सामने दुश्मन आता है, आग और खतरे से वो दोनों बचा लेते हैं। रास्ता बड़ा कर देते हैं।
Word by Word
- त्वेषम्
- fierce, impetuousAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (विशेष्य-सम्बन्धेन ‘समरणम्’)Root त्वेष (प्रातिपदिक) < √त्विष् (दीप्तौ)
- इत्था
- thus, in this mannerIndeclinableअव्ययRole (क्रियाविशेषण)Root इत्था (अव्यय)
- समरणम्
- encounter, battle, conflictNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot समरण (प्रातिपदिक) < √स्मृ (स्मरणे)
- शिमीवतॊः
- of the two strong/energetic onesAdjectiveपुंलिङ्ग, षष्ठी, द्विवचनRole सम्बन्ध (षष्ठी) — ‘of the two vigorous/strong ones’Root शिमीवत् (प्रातिपदिक)
- इन्द्राविष्णू
- Indra and ViṣṇuNoun (dual deity name)पुंलिङ्ग, प्रथमा, द्विवचनRole KartāRoot इन्द्र + विष्णु (प्रातिपदिक-द्वन्द्व)
- सुतपा
- of good/strong austerity (ardent)Adjectiveपुंलिङ्ग, प्रथमा, द्विवचन (इन्द्राविष्णू-विशेषण)Role Kartā (विशेषणरूपेण)Root सु-तपस् (प्रातिपदिक; बहुव्रीहि/कर्मधारय)
- वाम्
- for you two / of you twoPronounषष्ठी/चतुर्थी, द्विवचन (एन्क्लिटिक)Role सम्प्रदान/सम्बन्ध (contextual: ‘for you two / of you two’)Root युष्मद् (सर्वनाम)
- उरुष्यति
- protects, saves, gives wide protectionVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन, परस्मैपदRole (मुख्यक्रिया)Root √उरुष्य (रक्षणे/पालने; denominative from उरु ‘wide, ample’)
- या
- she who / whichRelative pronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (अन्वयेन ‘या … उरुष्यथः’)Root यद् (सर्वनाम)
- मर्त्याय
- for the mortalNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot मर्त्य (प्रातिपदिक)
- प्रतिधीयमानम्
- being set/placed in opposition; being presented/put forwardParticipleवर्तमानकाले कर्मणि/आत्मनेपद-प्रयोगः, नपुंसकलिङ्ग, द्वितीया, एकवचन (यत् ‘या’ इति स्त्रीलिङ्ग-सम्बन्धे अर्थतः ‘प्रतिधीयमाना’ अपेक्ष्य; पदे नपुंसक-रूपं वैदिके दृश्यते)Role Karma (यत् ‘या’ द्वारा रक्ष्य-वस्तु)Root प्रति-√धा (धारणे/निधाने) + शानच्
- इत्
- indeed, justIndeclinableअव्ययRole (निपात; बलार्थ/निश्चयार्थ)Root इत् (निपात)
- कृशानॊः
- of Kṛśānu (a hostile being/archer in Vedic myth)Nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी) — ‘of Kṛśānu’Root कृशानु (प्रातिपदिक)
- अस्तु
- let there beVerbलोट् (आज्ञार्थ/विधिलिङ्-सदृश), प्रथमपुरुष, एकवचन, परस्मैपदRole (आशीर्वचन/विधि)Root √अस् (भू)
- तुरसनाम्
- swift help/aid; deliveranceNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole Karma (यत् ‘अस्तु’ इत्यस्य)Root तुरसन (प्रातिपदिक)
- उरुष्यथः
- you two protect, you two saveVerbलट् (वर्तमान), मध्यमपुरुष, द्विवचन, परस्मैपदRole (मुख्यक्रिया; कर्ता = इन्द्राविष्णू)Root √उरुष्य (रक्षणे)
Sandhi Notes
- पदच्छेद (सम्भाव्य): त्वेषम् | इत्था | समरणम् | शिमीवतॊः | इन्द्राविष्णू | सुतपा | वाम् | उरुष्यति || या | मर्त्याय | प्रतिधीयमानम् | इत् | कृशानॊः | अस्तु | तुरसनाम् | उरुष्यथः || 1) इन्द्रा-विष्णू इति द्वन्द्वः → इन्द्राविष्णू (स्वर-सन्धिः/दीर्घः)
- 2) शिमीवतॊः: षष्ठी-द्विवचन-रूपं (…वतोः)
- 3) प्रतिधीयमानम्: प्रति + धीयमानम् (उपसर्ग-समास/सन्धि)
- 4) कृशानोः: कृशानु-शब्दस्य षष्ठी-एकवचनम्
- 5) तुरसनाम्: तुरसन-शब्दस्य द्वितीया-एकवचनम् (स्त्री.)
The meaning
Outer meaning
Fierce is the battle of Indra and Viṣṇu; the Soma-drinker makes wide the safe way for you. When hostile force confronts the mortal, from fire’s blaze and onrush you two protect and widen the passage.
Inner meaning
Indra (illumined mind) and Viṣṇu (vastness) act together in inner warfare against constriction and obscurity. The ‘battle’ is the clash between expanding light and the forces that limit (Vṛtra-like resistance, though not named here). Soma (delight) ‘widens the way’: when ānanda is present, the path through difficulty opens; effort becomes supported by a deeper sweetness and courage. ‘Fire’s blaze’ (kṛśānu) and ‘onrush’ (astur asanām) can be read as intense tapas and the violent surge of lower vital forces; the gods protect the aspirant by making a broad passage—transforming intensity into a safe channel of progress.
Universal truth
In transformation, illumination and vastness must act together. When delight is brought into the struggle, the path through danger and intensity becomes wider and safer; protection is not avoidance but right passage.
Themes
Indra-Vishnu alliance, protection, victory over hostile forces
The seer
- Rishi
- Dīrghatamas Aucathya
- Lineage
- Aucathya
- Other hymns
- RV 1.155.1, RV 1.155.3, RV 1.155.4
Family tradition
Seer-language of inner conflict and protection through wideness (uru); frequent coupling of deities to express integrated yogic forces.
Significance
The rishi emphasizes that real protection is enlargement (uru): a key Aurobindonian principle—widen consciousness and the hostile pressure loses its grip.
The deity
- Devata
- Indra–Viṣṇu
- Epithets
- Śimīvat (impetuous, vigorous), Uruṣyū (wideners/protectors, implied by action)
- Related deities
- Soma, Agni
Cosmic role
Joint world-conquest: Indra breaks coverings and releases light; Viṣṇu measures and secures the widened worlds.
Inner power
Indra brings decisive illumination and force; Viṣṇu brings wideness and stable higher poise—together they create a safe channel through intensity and attack.
In ritual
Where it is used
Recitation in Indra–Viṣṇu praise within Soma rites; also protective recitation in contexts invoking divine guardianship.
त्वे॒षमि॒त्था स॒मर॑णं॒ शिमी॑वतो॒रिन्द्रा॑विष्णू सुत॒पा वा॑मुरुष्यति । या मर्त्या॑य प्रतिधी॒यमा॑न॒मित्कृ॒शानो॒रस्तु॑रस॒नामु॑रु॒ष्यथ॑: ॥
त्वे॒षम् । इ॒त्था । स॒म्ऽअर॑णम् । शिमी॑ऽवतोः । इन्द्रा॑विष्णू॒ इति॑ । सु॒त॒ऽपाः । वा॒म् । उ॒रु॒ष्य॒ति॒ । या । मर्त्या॑य । प्र॒ति॒ऽधी॒यमा॑नम् । इत् । कृ॒शानोः॑ । अस्तुः॑ । अ॒स॒नाम् । उ॒रु॒ष्यथः॑ ॥
tveṣam | itthā | sam-araṇam | śimī-vatoḥ | indrāviṣṇūiti | suta-pāḥ | vām | uruṣyati | yā | martyāya | prati-dhīyamānam | it | kṛśānoḥ | astuḥ | asanām | uruṣyathaḥ
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4 × ~11 syllables
Sharper, more kinetic than purely contemplative triṣṭubh; suited to ‘battle’ imagery and protective action.
Energizes courage; the repeated uru- sounds create an audible widening and reassurance.
- समरणम् (samaraṇam)
- Literal: battle, conflict. Symbolic: inner struggle of evolution; clash of light with resistance
- शिमीवतोः (śimīvatoḥ)
- Literal: impetuous, vigorous. Symbolic: swift powers of mind and vastness acting dynamically
- इन्द्राविष्णू (indrāviṣṇū)
- Literal: Indra and Viṣṇu. Symbolic: illumined mind + expansive consciousness working as a single force
- सुतपा (sutapāḥ)
- Literal: Soma-drinker. Symbolic: the god-power nourished by delight; also the inner being that drinks bliss
- उरुष्यति / उरुष्यथः (uruṣyati/uruṣyathaḥ)
- Literal: widens, makes broad/safe. Symbolic: creates spacious passage through difficulty; removes constriction
- कृशानोः (kṛśānoḥ)
- Literal: of the blazing fire. Symbolic: tapas, intense purifying heat; also dangerous flare of passion if untransformed
- अस्तुः असनाम् (astuḥ asanām)
- Literal: onrush/impulse of the assailant (hostile forces). Symbolic: attack of adverse movements; surging impulses and pressures
Recited in contexts invoking Indra–Viṣṇu for protection and victory in Soma rites; supports the sacrificer’s overcoming of obstructing forces.
During lauds to Indra and companion deities; in sequences emphasizing victory and protection for the sacrificer.
Chanting with offering; mentally placing obstacles into the fire of tapas and invoking widening protection.
A mantra for psychological protection during crisis, anxiety surges, or intense sadhana phases; used to ‘make space’ around reactive heat and pressure.
uruṣyati/uruṣyathaḥ: denominative/causative sense from uru ‘wide’—to widen into safety, hence ‘protect’ by spaciousness. Indra–Viṣṇu dyad: typical RV pairing of conquering force (Indra) with all-pervading measurer (Viṣṇu). kṛśānu: ‘flame’ (kṛś ‘lean/sharp’ + ānu?), Vedic term for blazing fire; used for intense energy that can either purify or harm—here a threat-form.
protection by spaciousness (uru), inner battle between light and obstruction
Uruṣyati indicates the right path (ṛta-patha) is broadened; protection is alignment with right movement.
Illumination (Indra) serves Satya by dispelling false coverings; wideness (Viṣṇu) stabilizes truth in being.
Progress is achieved through struggle; once light breaks in, the worlds are widened and secured.
Yoga of transformation: integrating force (Indra) and wideness (Viṣṇu) while converting heat/pressure into conscious tapas.
Fire = tapas/inner heat; Soma = bliss that opens; battle = inner evolution; onrush = vital storm or adverse pressure.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine alliance in battle: Indra–Viṣṇu as joint conquerors who create ‘wide space’ for the human against assault. The mythic battle is interiorized as the seeker’s conflict with constriction, fear, and hostile impulsions.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The semantic strategy ‘protection = widening’ is characteristically Indo-Iranian/Vedic: safety is ‘space’ (uru), danger is constriction. This maps onto an IE poetic opposition of wide/open vs. bound/closed (cf. Vṛtra as the ‘encloser’ in related myths).
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi appeals to the gods as active allies in the seeker’s crisis; the reciprocity is functional: the human offers soma-delight and invocation, the gods respond by enlarging the path and shielding from destructive intensities.
Invoke illumined decisiveness (Indra) and wideness (Viṣṇu) together; meet inner heat and pressure without contraction.
manipura
4-6 breathing (longer exhale) to ‘widen the passage’; on exhale silently feel ‘uru’ (space) spreading in the torso.
Dynamic equanimity—strong, protected, spacious.
When agitation or ‘burning’ rises, do not suppress; widen around it. Offer the intensity into inner Agni as tapas, and call Indra–Viṣṇu to open a safe channel so the force becomes progress, not disturbance.
Tri-svara; emphasize udātta on indrā́- and key uru- verbs; keep the first pāda energetic but controlled.
Let the caesura after indrāviṣṇū be clear; in the last pāda, broaden the vowels to sonically enact ‘widening’.
tveṣam: retroflex ṣ; crisp ending, śimīvatoḥ: long ī; keep vatoḥ with clear visarga if present in recensional chanting, kṛśānoḥ: vocalic ṛ; śā long ā, uruṣyathaḥ: keep ṣy cluster clear; do not turn into ‘shy’ too softly
strong, steady, protective; avoid harshness—power with control.
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