Rig Veda 1.178.5: Mandala 1, Sukta 178, Mantra 5
Sukta 1.178
- Rishi
- Agastya
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
त्वया वयं मघवन्निन्द्र शत्रूनभि ष्याम महतो मन्यमानान् । त्वं त्राता त्वमु नो वृधे भूर्विद्यामेषं वृजनं जीरदानुम् ॥
tváyā vayáṃ maghavann indra śátrūn abhí syāma maható manyámānān | tváṃ trātā́ tvám u no vṛ́dhe bhūr vidyā́meṣaṃ vṛ́janaṃ jīrádānum ||
इंद्र, तुम्हारे साथ हम दुश्मनों का सामना करेंगे। वो खुद को बड़ा समझते हैं पर हम उनसे ऊपर निकलेंगे। तुम हमारे रखवाले हो। तुम हमारे लिए बढ़ो। हम जीत लें और आगे बढ़ते रहें। जो देता है उसका देना चलता रहे।
Word by Word
- त्वया
- by you / with youPronounपुं/स्त्री/नपुं (सर्वनाम), तृतीया एकवचनRole KaraṇaRoot त्वद् (सर्वनाम-प्रातिपदिक) → त्वम्
- वयम्
- wePronounपुं/स्त्री/नपुं (सर्वनाम), प्रथमा बहुवचनRole KartāRoot अस्मद् (सर्वनाम-प्रातिपदिक) → वयम्
- मघवन्
- O bountiful oneNoun (vocative epithet)पुंलिङ्ग, सम्बोधन एकवचनRole (सम्बोधन)Root मघवन् (प्रातिपदिक; इन्द्र-विशेषण) < मघ (धन/दान) + वन्
- इन्द्र
- O IndraNoun (deity name)पुंलिङ्ग, सम्बोधन एकवचनRole (सम्बोधन)Root इन्द्र (प्रातिपदिक)
- शत्रून्
- enemiesNounपुंलिङ्ग, द्वितीया बहुवचनRole KarmaRoot शत्रु (प्रातिपदिक)
- अभि
- towards, againstIndeclinable (preverb)अव्ययRole (क्रियाविशेषण/उपसर्ग)Root अभि (उपसर्ग/अव्यय)
- ष्याम
- may we be / may we becomeVerbलृट् (भविष्यत्), उत्तमपुरुष, बहुवचन; परस्मैपदRole (क्रिया)Root अस् (धातु) + स्य (भविष्यत्-चिह्न)
- महतः
- of the greatAdjectiveपुंलिङ्ग, षष्ठी एकवचनRole (सम्बन्ध/षष्ठी)Root महत् (प्रातिपदिक)
- मन्यमानान्
- thinking (themselves), deeming (themselves)Participle (adjectival)पुंलिङ्ग, द्वितीया बहुवचन; शतृ/शानच्-प्रकार (आत्मनेपदी वर्तमान कृदन्त)Role Karma (विशेषणम् शत्रून्)Root मन् (धातु ‘to think’) → मन्यमान (वर्तमान कृदन्त)
- त्वम्
- youPronounपुं/स्त्री/नपुं (सर्वनाम), प्रथमा एकवचनRole KartāRoot त्वद् (सर्वनाम-प्रातिपदिक) → त्वम्
- त्राता
- protectorNoun (agent)पुंलिङ्ग, प्रथमा एकवचनRole (विधेय/प्रेडिकेट)Root त्रा (धातु ‘to protect’) → त्रातृ (कृदन्त/नाम) ; पदे ‘त्राता’
- त्वम्
- youPronounपुं/स्त्री/नपुं (सर्वनाम), प्रथमा एकवचनRole KartāRoot त्वद् (सर्वनाम-प्रातिपदिक) → त्वम्
- उ
- indeedIndeclinable (particle)अव्ययRole (निपात/बलार्थ)Root उ (निपात)
- नः
- for us / to usPronounषष्ठी/चतुर्थी बहुवचन (एन्क्लिटिक)Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक) → नः
- वृधे
- for growth / for strengtheningNoun (abstract/purpose)स्त्रीलिङ्ग (वृधि-), चतुर्थी एकवचनRole SampradānaRoot वृध् (धातु ‘to grow, strengthen’) → वृधि/वृध (प्रातिपदिक) ; पदे ‘वृधे’
- भूः
- be (become)Verbलोट् (आज्ञार्थ/विधिलिङ्-प्राय), मध्यमपुरुष, एकवचन; परस्मैपदRole (क्रिया)Root भू (धातु ‘to be, become’)
- विद्याम
- may we know / may we findVerbविधिलिङ् (optative), उत्तमपुरुष, बहुवचन; परस्मैपदRole (क्रिया)Root विद् (धातु ‘to know, find’)
- एषम्
- thisAdjective/Pronoun-likeपुंलिङ्ग, द्वितीया एकवचनRole Karma (विशेषणम् वृजनम्)Root एष (प्रातिपदिक)
- वृजनम्
- host, band; (also) battle-throngNounनपुंसकलिङ्ग, द्वितीया एकवचनRole KarmaRoot वृजन (प्रातिपदिक)
- जीरदानुम्
- having swift gifts / swift-givingAdjective (compound)पुंलिङ्ग, द्वितीया एकवचन (वृजनम् इति विशेष्यस्य विशेषणम्)Role Karma (विशेषणम् वृजनम्)Root जीर-दानु (समास-प्रातिपदिक; दानु = दाता/दानव/दान ‘gift/stream’), विशेषण
Sandhi Notes
- पदच्छेदः (सन्धि-निरसन): त्वया | वयम् | मघवन् | इन्द्र | शत्रून् | अभि | ष्याम | महतः | मन्यमानान् || त्वम् | त्राता | त्वम् | उ | नः | वृधे | भूः | विद्याम | एषम् | वृजनम् | जीरदानुम् । मुख्य-सन्धयः: (1) शत्रून् + अभि → शत्रून॒भि (न् + अ = न॒)
- (2) ष्याम + महतः → ष्याम महतः (सन्धि न आवश्यक)
- (3) त्वम् + उ → त्वमु (म् + उ = मु)
- (4) विद्याम + एषम् → विद्यामे॒षम् (म् + ए = मे)
- (5) वृजनम् + जीरदानुम् → वृजनं जीरदानुम् (म् + ज् परे अनुस्वारः ‘ं’)
The meaning
Outer meaning
With you, bountiful Indra, may we confront and pass beyond the hostile forces that think themselves great. You are the protector; be for our increase. May we win the impulsion and the victorious advance, and the enduring giver of bounty.
Inner meaning
The seeker asks the illumined Mind (Indra) to stand as the ally in confronting inner adversaries—forces of ego, doubt, inertia, and false grandeur that ‘deem themselves great’ (mahato manyamānān). With Indra’s presence, the consciousness can not only face (abhi) but overpass (ṣyāma) these resistances. Indra is invoked as trātā, the saving power that guards the ascent, and as the force of vṛdhi, increase—growth of light, strength, and wideness. The prayer to ‘win iṣam’ is to receive the right impulsion of divine energy; ‘vṛjanam’ becomes the victorious advance through the difficult passages; ‘jīradānum’ is the enduring generosity of the divine that keeps giving—sustained help rather than a single flash.
Universal truth
Progress requires a higher intelligence-force to expose the false ‘greatness’ of hostile impulses. Protection and growth come together: true victory is sustained increase in clarity, force, and right movement.
Themes
protection, victory over hostile forces, spiritual increase, boon of enduring plenitude
The seer
- Rishi
- Agastya
- Lineage
- Agastya (Maitrāvaruṇa/Āgastya lineage in later tradition)
- Other hymns
- RV 1.178.1–5 (Indra hymn context), RV 1.179 (dialogue hymn attributed to Agastya tradition)
Family tradition
Agastya’s voice here is practical and forceful: a direct prayer for protection, increase, and victory over hostile inner formations.
Significance
Agastya embodies the yogic heroism of perseverance: he seeks not merely a momentary uplift but enduring divine support (jīradānu) and steady increase (vṛdhi).
The deity
- Devata
- Indra
- Epithets
- maghavan, trātā, vṛtrahan, śatakratu
- Related deities
- Agni, Soma, Maruts, Bṛhaspati
Cosmic role
Overcomes obstructing powers, protects the divine work, and establishes victorious passage for the gods/seekers.
Inner power
Courageous discernment and luminous force that unmasks egoic ‘greatness’ and enables transcendence of hostile habits.
In ritual
Where it is used
Indra invocation in Soma offerings and victory-oriented rites (general)
त्वया॑ व॒यं म॑घवन्निन्द्र॒ शत्रू॑न॒भि ष्या॑म मह॒तो मन्य॑मानान् । त्वं त्रा॒ता त्वमु॑ नो वृ॒धे भू॑र्वि॒द्यामे॒षं वृ॒जनं॑ जी॒रदा॑नुम् ॥
त्वया॑ । व॒यम् । म॒घ॒ऽव॒न् । इ॒न्द्र॒ । शत्रू॑न् । अ॒भि । स्या॒म॒ । म॒ह॒तः । मन्य॑मानान् । त्वम् । त्रा॒ता । त्वम् । ऊँ॒ इति॑ । नः॒ । वृ॒धे । भूः॒ । वि॒द्याम॑ । इ॒षम् । वृ॒जन॑म् । जी॒रऽदा॑नुम् ॥
tvayā | vayam | magha-van | indra | śatrūn | abhi | syāma | mahataḥ | manyamānān | tvam | trātā | tvam | oṃ iti | naḥ | vṛdhe | bhūḥ | vidyāma | iṣam | vṛjanam | jīra-dānum
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4×11 syllables (allowing Vedic metrical variations)
Supplicatory yet martial; strong forward cadence with clear invocatory turns (tvayā… tvam…).
Strengthens reliance on higher power while energising resolve; stabilises the sense of protection.
- मघवन् (maghavan)
- Literal: bountiful. Symbolic: the divine power that gives strength, wideness, and resources for the path
- शत्रून् (śatrūn)
- Literal: enemies. Symbolic: inner hostile formations: fear, doubt, ego-assertion, tamas
- महतो मन्यमानान् (mahato manyamānān)
- Literal: thinking themselves great. Symbolic: inflated movements of ego and ignorance posing as strength or truth
- त्राता (trātā)
- Literal: protector, saviour. Symbolic: guarding consciousness that prevents relapse into lower nature
- वृधे (vṛdhe)
- Literal: for increase/growth. Symbolic: expansion of light, strength, and stable attainment
- इषम् (iṣam)
- Literal: impulsion, force. Symbolic: right-directed energy of aspiration and effective action
- वृजनम् (vṛjanam)
- Literal: battle/struggle; also a clearing/path. Symbolic: the difficult passage and its victorious crossing; the ‘cleared way’ through resistance
- जीरदानुम् (jīradānum)
- Literal: whose giving endures. Symbolic: sustained grace/energy that continues to nourish the sadhana
Prayer for protection and increase in Soma sacrifice settings; also suitable as a general victory-protection mantra within Indra sequences.
When seeking protection, increase, and overcoming opponents—outer or inner—during stotra/śastra sequences.
Praise and petition; supports the offering by aligning will with Indra’s conquering force.
Chant as a protective prayer during transitions, anxiety, or when facing strong egoic impulses; use before challenging conversations or decisions.
√trā ‘protect’ → trātā ‘protector’. √vṛdh ‘grow, increase’ → vṛdhe (dative ‘for growth’). √vid ‘know, find’ in Vedic often includes ‘attain/win’ (vidyāma). iṣ- denotes impulse/seek-force; hence ‘impulsion of aspiration’ rather than mere ‘food’. maghavan from maghá indicates plenitude/boon-power (spiritual fullness, not material only).
overcoming egoic inflation (manyamāna), vṛddhi (growth) as inner increase of being, iṣ (aspirational impulsion)
Victory is not domination but alignment with right order; hostile forces are those that deviate from ṛta.
Truth exposes the pretensions of the adversary; clarity replaces inflated self-estimation.
Ascent through protection and increase: the divine builds the being by steady additions of force and light.
Aurobindonian psychological exegesis: gods as powers of consciousness aiding evolution.
Crossing a difficult terrain: inner passage through resistance; protection as a guarding light; enduring giver as continuous inflow of strength.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘Indra as protector in the battle’ mythologem: the god-force enables the human collectivity to confront and surpass the hostile powers. The enemies ‘thinking themselves great’ echoes the archetype of inflated obstruction (asuraic pride) that collapses when met by true Indra-force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √trā (protect) aligns with Indo-Iranian protective vocabulary; √bhū (become) and √vṛdh (grow) are ancient IE growth/being roots; √vid (know/find) reflects PIE *weyd- ‘see/know’. The optative forms (syāma, vidyāma) encode wish/aspiration as a grammatical mode—an inherited Indo-European poetic strategy for prayer.
- What is the relationship between the Rishi and the Devata here?
- The rishi speaks as ‘we’, aligning human will with Indra’s force: devotion is formulated as a request for inner alliance (tvayā). Indra is asked to be trātā (protector) and bhūḥ for vṛdhi (increase), indicating reciprocity: the human offers aspiration; the deity grants growth, organized force (vṛjana), and enduring bounty (jīra-dānu).
Place the hostile formation in awareness; invoke Indra as calm, bright decisiveness; feel the ‘overpassing’ as rising above the impulse without suppression.
maṇipūra (courage) supported by ājñā (clear seeing)
4–4–6 breathing (inhale–hold–exhale) for steadiness; chant on a long exhale to embody ‘overpassing’.
Protected dynamic peace—strength without agitation.
Repeat ‘tvam trātā’ mentally when fear rises; after chanting, sit and watch for the next right impulsion (iṣa) rather than reactive force.
Tri-svara chanting per śākhā; verify accents from a trusted Rigvedic reciter for exact udātta placements.
Mark the repeated tvam with clear emphasis; keep the cadence steady across pāda breaks; avoid rushing ‘mahato manyamānān’.
tvayā: palatal y clean, maghavan: gh aspirate; final n light, abhi ṣyāma: ṣy cluster distinct, trātā: long ā held, jīradānum: long ī; retroflex ṇ clear
Protective, steady, confident; less sharp than battle hymns, more assuring.
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