Rig Veda 10.147.3: Mandala 10, Sukta 147, Mantra 3
Sukta 10.147
- Devata
- Indra
- Rasa
- Shanta (peace) and Vira (heroism)
ऐषु चाकन्धि पुरुहूत सूरिषु वृधासो ये मघवन्नानशुर्मघम् । अर्चन्ति तोके तनये परिष्टिषु मेधसाता वाजिनमह्रये धने ॥
ā́ eṣú cākandhi puru-hūta sū́riṣu vṛdhā́so yé maghavan ānaśúr mágham | árcanti tókē tánaye páriṣṭiṣu medhā-sā́tā vā́jinam áhṛye dháne ||
इन लोगों का ध्यान रखना जो बहुत देते हैं, मघवन। यह लोग तुम्हारे बड़े दिल वाले हैं। यह अपने बच्चों और परिवार के लिए गाते हैं। यह समझदार हैं और ऐसे धन माँगते हैं जो किसी का हो न सके।
Word by Word
- आ
- towards, untoIndeclinableउपसर्ग (preverb)Root आ (उपसर्ग)
- एषु
- in/among thesePronounपुं/नपुं, सप्तमी, बहुवचनRole AdhikaraṇaRoot इदम् (सर्वनाम-प्रातिपदिक)
- चाकन्धि
- be pleased; be satisfiedVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRoot कन्ध् (धातु; ‘to be pleased/satisfied’, Vedic)
- पुरुहूत
- O much-invoked (Indra)Noun (epithet)पुं, संबोधन, एकवचनRole SambodhanaRoot पुरुहूत (प्रातिपदिक; ‘much-invoked’)
- सूरिषु
- among patrons/chieftainsNounपुं, सप्तमी, बहुवचनRole AdhikaraṇaRoot सूरि (प्रातिपदिक)
- वृधासः
- the strong onesAdjective (substantive)पुं, प्रथमा, बहुवचनRole KartāRoot वृध (प्रातिपदिक; ‘strong, thriving’)
- ये
- whoPronounपुं, प्रथमा, बहुवचनRole KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- मघवन्
- O bountiful oneNoun (epithet)पुं, संबोधन, एकवचनRole SambodhanaRoot मघवन् (प्रातिपदिक; Indra-epithet ‘bountiful’)
- आनशुः
- have attainedVerbलिट् (परोक्ष/परिपूर्ण), तृतीयपुरुष, बहुवचन, परस्मैपदRoot अश् (धातु; ‘to attain, reach’)
- मघम्
- gift; bountyNounनपुं, द्वितीया, एकवचनRole KarmaRoot मघ (प्रातिपदिक)
- अर्चन्ति
- they praiseVerbलट् (वर्तमान), तृतीयपुरुष, बहुवचन, परस्मैपदRoot अर्च् (धातु; ‘to praise, sing’)
- तोके
- in offspring/childrenNounनपुं, सप्तमी, एकवचनRole AdhikaraṇaRoot तोक (प्रातिपदिक)
- तनये
- in progeny/sonNounपुं, सप्तमी, एकवचनRole AdhikaraṇaRoot तनय (प्रातिपदिक)
- परिष्टिषु
- in (all) surroundings/protectionsNounस्त्री, सप्तमी, बहुवचनRole AdhikaraṇaRoot परिष्टि (प्रातिपदिक; ‘enclosure, surrounding protection/conditions’)
- मेधसा
- with wisdom; wiselyAdjective (used adverbially)पुं/नपुं, तृतीया, एकवचनRole KaraṇaRoot मेधसा (प्रातिपदिक; ‘wise, intelligent’, instr. used adverbially)
- आताः
- having obtained/won; endowedVerb (participle)कृदन्त: क्त (past passive participle), पुं, प्रथमा, बहुवचनRole Kartā (as ‘those who are given/obtained’ → ‘winners/receivers’ contextually)Root आ + दा (धातु; ‘to give’)
- वाजिनम्
- the prize-winner; the vigorous oneNoun/Adjectiveपुं, द्वितीया, एकवचनRole KarmaRoot वाजिन् (प्रातिपदिक; ‘prize-winner, vigorous’)
- अह्रये
- for the non-hostile (one)Adjectiveपुं, चतुर्थी, एकवचनRole SampradānaRoot अह्रि (प्रातिपदिक; ‘non-hurting, not hostile’, Vedic)
- धने
- in wealth; in the prize/bootyNounनपुं, सप्तमी, एकवचनRole AdhikaraṇaRoot धन (प्रातिपदिक)
Sandhi Notes
- Resolved padapāṭha-style segmentation: ऐषु → आ + एषु (preverb-like particle ‘आ’ + loc.pl. of इदम्)
- चाकन्धि kept as single finite verb form
- मघवन्नानशुः → मघवन् + आनशुः
- मेधसा॑ता → मेधसा + आताः (आ+दा, PPP kta, nom.pl.)
- वाजिन॒मह्र॑ये → वाजिनम् + अह्रये. Accent marks in the saṃhitā text are not reproduced per-pada here
- analysis is morphological after sandhi resolution
The meaning
Outer meaning
Indra, be attentive among these generous patrons who have attained your bounty. They sing in their children and lineage and in their protections; winners of inspired intelligence, they call the swift force and unseizable wealth.
Inner meaning
The hymn turns from victory to stewardship: Indra is asked to ‘listen’ within the field of seekers (sūriṣu)—those in whom the giving power has grown (vṛdhāsaḥ) and who have touched the divine largeness (magham). Their ‘offspring and lineage’ symbolize the continuity of right inner states and capacities; ‘encircling protections’ are the protective formations of truth around the being. By medhā (inspired intelligence), they win vājin (the plenitude of effective force) and call in wealth that cannot be stolen by lower impulses (ahraya dhana).
Universal truth
Spiritual victory must be stabilized by continuity (lineage of right habits) and protection (boundaries of truth). The divine power responds where generosity, aspiration, and inspired intelligence are cultivated and sustained.
Themes
Indra praise, bounty, inner prosperity, lineage/continuity
The seer
- Other hymns
- RV 10.147.1, RV 10.147.2, RV 10.147.4, RV 10.147.5
Significance
The seer emphasizes the social/collective psychology of yoga: the Divine is invoked to attend to communities of aspiration and to secure continuity of inner realization across ‘generations’ of practice.
The deity
- Devata
- Indra
- Epithets
- Puruhūta, Maghavan
- Related deities
- Mitra (harmony), Varuṇa (law), Aryaman (noble aspiration)
Cosmic role
Bestower who responds to invocation; sustains victorious seekers with protection and effective force.
Inner power
Listening Presence of illumined Mind that recognizes and strengthens growth (vṛdh) in the aspirant-nature.
In ritual
Where it is used
Praise to Indra in assemblies of patrons (dāna context) within Soma ritual culture; adaptable as a community chant.
ऐषु॑ चाकन्धि पुरुहूत सू॒रिषु॑ वृ॒धासो॒ ये म॑घवन्नान॒शुर्म॒घम् । अर्च॑न्ति तो॒के तन॑ये॒ परि॑ष्टिषु मे॒धसा॑ता वा॒जिन॒मह्र॑ये॒ धने॑ ॥
आ । ए॒षु॒ । चा॒क॒न्धि॒ । पु॒रु॒ऽहू॒त॒ । सू॒रिषु॑ । वृ॒धासः॑ । ये । म॒घ॒ऽव॒न् । आ॒न॒शुः । म॒घम् । अर्च॑न्ति । तो॒के । तन॑ये । परि॑ष्टिषु । मे॒धऽसा॑ता । वा॒जिन॑म् । अह्व॑ये । धने॑ ॥
ā | eṣu | cākandhi | puru-hūta | sūriṣu | vṛdhāsaḥ | ye | magha-van | ānaśuḥ | magham | arcanti | toke | tanaye | pariṣṭiṣu | medha-sātā | vājinam | ahvaye | dhane
44
4 pādas of ~11 syllables
Invocatory and responsive; a ‘calling’ rhythm with supportive lift.
Creates a sense of being heard and held; encourages steadiness and communal aspiration.
- पुरुहूत (puruhūta)
- Literal: much-invoked. Symbolic: the ever-callable power of illumination available in many inner crises
- सूरि (sūri)
- Literal: patron, noble, inspirer. Symbolic: the inner ‘giver’ faculty—generosity, aspiration, and support to the sacrifice
- मघ (magha) / मघवन् (maghavan)
- Literal: bounty; bountiful one. Symbolic: divine largeness that increases capacity and joy in the being
- तोके तनये (toke tanaye)
- Literal: in offspring and lineage. Symbolic: continuity of awakened states; propagation of right movements in life
- परिष्टि (pariṣṭi)
- Literal: enclosure, protection. Symbolic: truth-boundaries that guard the gains of sādhanā
- मेधा (medhā)
- Literal: intelligence, wisdom. Symbolic: inspired discernment that selects the true movement
- वाजिन् (vājin)
- Literal: possessing vāja; strong, swift. Symbolic: effective force of realization and action
- अह्रय (ahraya)
- Literal: unseizable, not to be taken away. Symbolic: stable inner wealth not lost to relapse or outer shocks
Praise within offering contexts to secure ‘magha’ (bounty) and vāja (force-plenitude); supports continuity (toka, tanaya) as spiritual lineage and protection.
When invoking Indra’s attention and support for those who sustain the sacrifice; in modern use, at group meditation openings.
Invitation (āhvāna) and acknowledgement of those who ‘have reached’ the bounty.
Group sādhanā: chant to strengthen collective field, protection, and continuity of practice (family/lineage of values).
magha ‘gift, bounty’ relates to the semantic field of ‘power to give’ (cf. Avestan magha-). medhā ‘intelligence/inspiration’ (root connections debated; Vedic medhā as luminous discernment). vāja ‘strength, plenitude’ (often rendered ‘prize/food’, but rooted in vigour and fullness of force).
vāja as plenitude of force, medhā as inspired intelligence, unseizable wealth as stable spiritual attainment
Protection and right enclosure preserve ṛta against relapse into disorder.
Ahraya wealth is satya-stable—what is gained in truth endures.
Sustained creation through lineage: truth reproduces itself in life-forms of practice.
Integral Yoga emphasis on collective realization and stabilization of gains.
Enclosure = psychic boundary; speed = quick effective energy; treasure = inner resources (clarity, strength, delight).
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of Indra as Maghavan, the giver of inexhaustible bounty: the patrons who align with him receive continuity (toka/tanaya), protective encirclement, and vāja—plenitude of force—culminating in ‘unseizable wealth’ (ahrya dhana), i.e., gains that darkness cannot steal.
- How does the linguistic structure reflect Proto-Indo-European roots?
- magha has Indo-Iranian continuity (Avestan magha-), pointing to a shared mythic economy of ‘gift/bounty’. The compound formations (puru-hūta, medhā-sātā) show the inherited IE poetic technique of dense epithets encoding narrative and theology.
- What is the relationship between the Rishi and the Devata here?
- The rishi mediates a reciprocity between community and deity: the ‘grown’ patrons praise and call; Indra is asked to ‘heed’ and respond with bounty and force. The exchange is inner as well: praise aligns the consciousness; the devata grants medhā and vāja as powers for the soul’s work.
Feel Indra as the ‘listening power’ that supports your growth and seals your gains with protection.
Anahata (support, collective harmony)
Moderate coherent breathing (5–5) for 3–5 minutes, then chant; pause after each pāda to ‘listen inwardly’.
Supported steadiness; receptive confidence.
Dedicate the fruits of practice to continuity: ‘may what is true in me reproduce tomorrow’. Visualize a protective ring of light around the mind-life-body while reciting pariṣṭiṣu.
Rigvedic accents with clear udātta on key vocatives (puruhūta, maghavan) and imperatives (ā… cākandhi).
Give a slight lift on vocatives; keep the imperative ‘ā’ as a distinct call; don’t rush consonant clusters (pariṣṭiṣu).
aiṣu: diphthong ‘ai’ clean, not ‘eṣu’, cākandhi: long ā; ‘ndh’ aspirated, puruhūta: separate ‘hu’ syllable; not ‘purhūta’, ahraye: ‘hr’ cluster clear; final ‘ye’ light
Warm, inviting, slightly softer than the Vṛtra-slaying verses.
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