Rig Veda 10.23.3: Mandala 10, Sukta 23, Mantra 3
Sukta 10.23
- Rishi
- Vimada
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
यदा वज्रं हिरण्यमिदथा रथं हरी यमस्य वहतो वि सूरिभिः । आ तिष्ठति मघवा सनश्रुत इन्द्रो वाजस्य दीर्घश्रवसस्पतिः ॥
yadā́ vájraṃ híraṇyam íd áthā ráthaṃ hárī yám asya váhato ví sūríbhíḥ | ā́ tíṣṭhati maghávā sánāśruta índro vā́jasya dīrgháśravasaḥ pátiḥ ||
जब सोना वाला वज्र और दो घोड़े वाली गाड़ी तैयार हो जाती है, तब इंद्र आके बैठता है। वो देने वाला है और उसका नाम बहुत पुराना है। वो धन और नाम दोनों का मालिक है।
Word by Word
- यदा
- whenIndeclinableकालवाचक-अव्यय (यदा = when)Role Adhikaraṇa (कालाधिकरण)Root यदा (अव्यय) < यद्- (सर्वनाम-प्रातिपदिक) + दा (कालवाचक)
- वज्रम्
- the thunderboltNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot वज्र (प्रातिपदिक)
- हिरण्यम्
- goldenAdjective (used substantively)नपुंसकलिङ्ग, द्वितीया, एकवचन (वज्रम् इति विशेषणम्)Role Karma (वज्रम्-विशेषणत्वेन)Root हिरण्य (प्रातिपदिक)
- इत्था
- thus, in this wayIndeclinableरीतिवाचक-अव्ययRole Adhikaraṇa (प्रकाराधिकरण)Root इत्था (अव्यय)
- रथम्
- the chariotNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot रथ (प्रातिपदिक)
- हरी
- the two bay steedsNoun (dual) / Adjective used as nounपुंलिङ्ग, प्रथमा, द्विवचन (इन्द्रस्य अश्वौ)Role Kartā (वहतोः कर्तारौ)Root हरि (प्रातिपदिक)
- यम्
- which (him/that)Pronounपुंलिङ्ग, द्वितीया, एकवचन (रथम् प्रति)Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- अस्य
- of him (of this one = Indra)Pronounपुंलिङ्ग/नपुंसक, षष्ठी, एकवचनRole Sambandha (सम्बन्ध/षष्ठी)Root इदम्/अदस्-प्रकारः (सर्वनाम-प्रातिपदिक) → अस्य
- वहतः
- they two carry/driveVerbलट् (वर्तमान), प्रथमपुरुष, द्विवचन; परस्मैपदRole Kriyā (मुख्यक्रिया)Root वह् (धातु)
- वि
- apart, forth (intensifier)Indeclinableउपसर्ग (विभाग/विशेषार्थक)Root वि (उपसर्ग/अव्यय)
- सूरिभिः
- with the patrons (generous lords)/sagesNounपुंलिङ्ग, तृतीया, बहुवचनRole Karaṇa (सह/साधनभावे: ‘with the patrons/sages’)Root सूरि (प्रातिपदिक)
- आ
- towards, hitherIndeclinableउपसर्ग (आगमन/समन्तात्)Root आ (उपसर्ग/अव्यय)
- तिष्ठति
- he stands/halts, takes his placeVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन; परस्मैपदRole Kriyā (मुख्यक्रिया)Root स्था (धातु) → तिष्ठति
- मघवा
- the bountiful one (Indra)Noun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (तिष्ठति इति कर्ता)Root मघवन् (प्रातिपदिक)
- सनश्रुतः
- of ancient renown / long-famedAdjective (epithet)पुंलिङ्ग, प्रथमा, एकवचन (मघवा/इन्द्रः इति विशेषणम्)Role Kartā (विशेषणत्वेन)Root सन-श्रुत (प्रातिपदिक; कर्मधारय/बहुव्रीहि: ‘whose fame is old/anciently heard’)
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (तिष्ठति इति कर्ता; पुनरुक्त-उपपत्ति)Root इन्द्र (प्रातिपदिक)
- वाजस्य
- of the prize, of strengthNounपुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (षष्ठी-सम्बन्ध: ‘of prize/strength’)Root वाज (प्रातिपदिक)
- दीर्घश्रवसः
- of long fameAdjective (epithet)पुंलिङ्ग, षष्ठी, एकवचन (पतिः इति सम्बन्धः)Role Sambandha (षष्ठी)Root दीर्घ-श्रवस् (प्रातिपदिक; बहुव्रीहि/कर्मधारय: ‘long-famed/long-hearing’)
- पतिः
- lord, masterNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā/Predicative nominative (इन्द्रः … पतिः)Root पति (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): यदा | वज्रम् | हिरण्यम् | इत्था | रथम् | हरी | यम् | अस्य | वहतः | वि | सूरिभिः | आ | तिष्ठति | मघवा | सनश्रुतः | इन्द्रः | वाजस्य | दीर्घश्रवसः | पतिः । मुख्य सन्धि-विचार: (1) ‘हिरण्यमिदथा’ = हिरण्यम् + इत्था (म् + इ → मि, संहितायाम्)। (2) ‘रथं हरी’ = रथम् + हरी (म् + ह → ं ह, अनुस्वार-परसवर्ण/संहितालक्षण)। (3) ‘हरी यमस्य’ = हरी + यम् + अस्य (पदसंयोग; ‘यम् अस्य’ संहितायाम् ‘यमस्य’ इव दृश्यते)। (4) ‘वहतॊ वि’ = वहतः + वि (अन्त्य-स्वर/विसर्गाभावः; संहितायाम् ओ-प्रतीति)। (5) ‘आ तिष्ठति’ = आ + तिष्ठति (उपसर्गयोगः)। (6) ‘इन्द्रो वाजस्य’ = इन्द्रः + वाजस्य (विसर्गलोपः, ओ-प्रतीति)।
The meaning
Outer meaning
When the golden thunderbolt and the chariot borne by his two tawny steeds are made ready among the seers, Indra the bountiful, famed of old, mounts his seat—the lord of vāja, master of far-reaching fame.
Inner meaning
When the ‘golden vajra’—luminous discrimination—and the ‘chariot’—the organized movement of consciousness—are prepared by the sūrīs (illumined seers within us: clarified faculties), then Indra (the illumined Mind) takes his seat in the being. This enthronement makes him ‘vājasya patiḥ’: master of vāja, the victorious plenitude of force and fulfillment, and ‘dīrghaśravasas patiḥ’: lord of far-reaching hearing/fame—symbolically, the wide receptivity and effective vibration of truth that carries through the whole life.
Universal truth
Divine power becomes operative when the instruments are prepared: clear discrimination and organized action; then illumination can ‘take its seat’ and govern life with victorious force and wide-reaching influence.
Themes
invocation-and-arrival, luminous-weapon, seers-and-preparation, lordship-of-vāja
The seer
- Rishi
- Vimada
- Other hymns
- Rig Veda 10.23.1, Rig Veda 10.23.2
Family tradition
Vaimada
Significance
This verse describes the inner protocol of manifestation: preparation by the sūrīs, then the settling (āsana) of Indra—an image of stabilizing higher consciousness rather than only episodic inspiration.
The deity
- Devata
- Indra
- Epithets
- maghavā (bountiful), sanaśruta (ancient-famed), vājasya pati (lord of vāja), dīrghaśravasas pati (lord of far-reaching fame)
- Related deities
- Sūrya (golden radiance), Sarasvatī/Bṛhaspati (seer-word), Maruts (supporting energies)
Cosmic role
Enthroned ruler of victorious force; ensures the wide propagation of truth-power.
Inner power
Stabilized illumination governing mind and action once instruments are prepared.
In ritual
Where it is used
Invocation of Indra’s seat-taking at the Soma offering when preparations (vajra/ratha) are symbolically 'made ready' by the seers
य॒दा वज्रं॒ हिर॑ण्य॒मिदथा॒ रथं॒ हरी॒ यम॑स्य॒ वह॑तो॒ वि सू॒रिभि॑: । आ ति॑ष्ठति म॒घवा॒ सन॑श्रुत॒ इन्द्रो॒ वाज॑स्य दी॒र्घश्र॑वस॒स्पति॑: ॥
य॒दा । वज्र॑म् । हिर॑ण्यम् । इत् । अथ॑ । रथ॑म् । हरी॒ इति॑ । यम् । अ॒स्य॒ । वह॑तः । वि । सू॒रिऽभिः॑ । आ । ति॒ष्ठ॒ति॒ । म॒घऽवा॑ । सन॑ऽश्रुतः । इन्द्रः॑ । वाज॑स्य । दी॒र्घऽश्र॑वसः । पतिः॑ ॥
yadā | vajram | hiraṇyam | it | atha | ratham | harī iti | yam | asya | vahataḥ | vi | sūri-bhiḥ | ā | tiṣṭhati | magha-vā | sana-śrutaḥ | indraḥ | vājasya | dīrgha-śravasaḥ | patiḥ
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4 × ~11 syllables
Ceremonial and enthroning; the syntax builds toward the ‘taking seat’ climax.
Gives a feeling of readiness and then settling—like a crown being placed; stabilizes attention and confidence.
- वज्रं हिरण्यं (vajraṃ hiraṇyam)
- Literal: golden thunderbolt. Symbolic: luminous discrimination; truth-force that is both brilliant and effective
- रथम् (ratham)
- Literal: chariot. Symbolic: organized movement of consciousness; coordinated life-action
- हरी (harī)
- Literal: two tawny steeds. Symbolic: twin dynamic energies carrying the illumined mind into action
- सू॒रिभिः (sūribhiḥ)
- Literal: by the seers/illumined ones. Symbolic: clarified faculties; inner seer-parts preparing the descent
- आ तिष्ठति (ā tiṣṭhati)
- Literal: takes his seat. Symbolic: stable establishment of higher consciousness in the mind-life
- मघवा (maghavā)
- Literal: bountiful. Symbolic: the giving power of illumination
- वाजस्य पतिः (vājasya patiḥ)
- Literal: lord of vāja. Symbolic: master of victorious force, integral fulfillment
- दीर्घश्रवसः पतिः (dīrghaśravasas patiḥ)
- Literal: lord of long fame/hearing. Symbolic: wide receptivity and far-carrying truth-vibration; enduring realization
- सनश्रुतः (sanaśrutaḥ)
- Literal: famed from of old. Symbolic: the perennial presence of illumination in the tradition and in the depths of the soul
Invocation of Indra’s seat-taking at the Soma offering when preparations (vajra/ratha) are symbolically 'made ready' by the seers
Before/within Indra laud sequences; thematically fits ‘making ready’ (preparatory) moments in Soma ritual.
Invocation that ‘seats’ the deity—welcoming presence after preparation.
Use as a pre-meditation ‘invocation of establishment’: chant to prepare mind (vajra) and life (ratha) so illumination can become steady.
Key terms: (1) hiraṇya: 'gold' as radiance-substance; in Vedic symbolism, golden = luminous truth-stuff. (2) √vah: to carry—vehicle metaphor for the carriage of consciousness by life-energies (haris). (3) vāja: from √vaj 'be strong'; thus 'victorious plenitude'. (4) dīrgha-śravas: 'long fame'—śravas as heard-of glory; psychologically, stable recognition/manifestation of the divine action across time.
manifestation/seat-taking as descent and establishment of power, vāja as fullness of force
Ratha as ordered motion; preparation among sūrīs implies alignment with ṛta before descent.
Golden vajra = truth-luminous discrimination.
Enthronement of a governing consciousness enabling vāja (creative victory) and dīrghaśravas (enduring propagation).
Integral Vedantic: descent and establishment of higher mind in the instruments.
Gold/sun = supramental/illumined clarity; chariot = coordinated personality; horses = prāṇic dynamism carrying consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra’s ritual arrival and enthronement: when the instruments of power (vajra, ratha, haris) are readied, he 'takes his seat'. Inner sense: when the luminous will and dynamic energies are prepared among the seer-faculties, the Indra-power establishes itself in the consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The enthronement/seat-taking of the deity parallels IE kingship and divine visitation patterns in hymnody. The formula 'lord of vāja' resembles IE praise-epithets of mastery over victory/strength.
- What is the relationship between the Rishi and the Devata here?
- The seers (sūrayaḥ) participate in preparing the conditions for Indra’s presence; Indra responds by establishing himself and granting mastery of vāja. The relationship is cooperative: human luminous attention enables divine descent; divine descent empowers human victory-force.
Preparation-then-installation: first sharpen discrimination (vajra), then align actions (ratha), then invite the illumined mind to ‘sit’ steadily in the head-space.
Ajna (seat of illumined mind)
4-4-6 breathing (inhale-hold-exhale) for readiness; on exhale, feel Indra ‘take seat’ as a stable light.
Collected, enthroned, luminous governance.
1) Mentally ‘polish the vajra’ (clarify one intention). 2) ‘Align the ratha’ (sequence your next right actions). 3) Chant 3 or 11 times. 4) Sit silently feeling a steady golden presence at the brow, governing without strain.
Tri-svara; give a clear rise on ‘yadā’ clauses and a settled, lower resolution on ‘ā tiṣṭhati’.
Shape the verse like a ritual sequence: ‘readying’ (slightly anticipatory) → ‘seating’ (grounded). Emphasize compounds ‘vājasya… patiḥ’, ‘dīrghaśravasas… patiḥ’.
: hi-ra-ṇyam (retroflex ṇ), : sū-ri-bhiḥ (long ū), : sa-na-śru-taḥ (śru conjunct), : dīr-gha-śra-va-saḥ (long dī, conjunct śra), : pa-tiḥ (short, crisp)
Ceremonial, steady, luminous; end with a settled cadence as if ‘seating’ the presence.
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