Rig Veda 10.24.3: Mandala 10, Sukta 24, Mantra 3
Sukta 10.24
- Rishi
- Vimadá
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
यस्पतिर्वार्याणामसि रध्रस्य चोदिता । इन्द्र स्तोतॄणामविता वि वो मदे द्विषो नः पाह्यंहसो विवक्षसे ॥
yás patír vā́ryāṇām ási radhrásya coditā́ | índra stotṝṇām avitā́ ví vo máde dvíṣo naḥ pā́hy áṃhasaḥ vívakṣase ||
आप अच्छे वरदान के स्वामी हैं और कमज़ोर लोगों को भी आगे बढ़ाते हैं। हे इंद्र, गाने वालों के रक्षक, आपकी शक्ति में हमें दुश्मनों से और परेशानी से बचाओ। आप चाहते हैं कि हम बढ़ें।
Word by Word
- यः
- whoPronounपुंलिङ्गे प्रथमा एकवचनम्Role सम्बन्ध/विशेष्य (यः = ‘who’, relative)Root यद् (सर्वनाम-प्रातिपदिक)
- पतिः
- lord, masterNounपुंलिङ्गे प्रथमा एकवचनम्Role कर्तृ (यः पतिः … असि)Root पति- (प्रातिपदिक) < √पा (पालने) (निरुक्त-सम्बन्ध)
- वार्याणाम्
- of the precious things/treasuresNoun/Adjective (used substantively)नपुंसकलिङ्गे षष्ठी बहुवचनम्Role सम्बन्ध (पतिः कस्य? वार्याणाम्)Root वार्य- (विशेषण/नाम) < वरीयस्/वर् (वरणे) (धन/वरणीय)
- असि
- you areVerbलट् (वर्तमान), मध्यम? → उत्तम? (न), द्वितीय?; 2nd person singular, parasmaipadaRole अस्ति-क्रिया (copula)Root √अस् (भू-सत्तायाम्)
- रध्रस्य
- of the needy/poor (or: of the weak/afflicted)Nounपुंलिङ्गे षष्ठी एकवचनम्Role सम्बन्ध (चोदिता कस्य? रध्रस्य)Root रध्र- (प्रातिपदिक)
- चोदिता
- impeller, instigatorNoun (agent)पुंलिङ्गे प्रथमा एकवचनम्Role कर्तृ (यः … चोदिता)Root √चुद् (प्रेरणे) → चोदितृ- (कृदन्त, तृच्)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्गे सम्बोधन एकवचनम्Role सम्बोधनRoot इन्द्र- (देवनाम-प्रातिपदिक)
- स्तोतॄणाम्
- of the praisersNounपुंलिङ्गे षष्ठी बहुवचनम्Role सम्बन्ध (अविता कस्य? स्तोतॄणाम्)Root स्तोतृ- (प्रातिपदिक) < √स्तु (स्तुतौ)
- अविता
- protectorNoun (agent)पुंलिङ्गे प्रथमा एकवचनम्Role कर्तृ (यः … अविता)Root √अव् (रक्षणे) → अवितृ- (कृदन्त, तृच्)
- वि
- apart, away; intensifierIndeclinableउपसर्गः/निपातःRole क्रियाविशेषण (पाहि/विवक्षसे इत्यादि-क्रियायोगे)Root वि (उपसर्ग/निपात)
- वः
- of you (plural)Pronounषष्ठी बहुवचनम् (enclitic)Role सम्बन्ध (नः/वः = ‘of us/you(pl.)’; here: ‘of you (pl.)’ in the transmitted text)Root युष्मद् (सर्वनाम)
- मदे
- in exhilaration, in (soma-)intoxicationNounपुंलिङ्गे/नपुंसकलिङ्गे सप्तमी एकवचनम्Role अधिकरण (मदे = ‘in exhilaration/at the soma-rapture’)Root मद- (प्रातिपदिक) < √मद् (हर्षे/मदे)
- द्विषः
- haters, enemiesNounपुंलिङ्गे द्वितीया बहुवचनम् (Vedic form: द्विषः = द्विषान्)Role कर्म (पा- ‘protect (us) from whom?’)Root द्विष्- (प्रातिपदिक) < √द्विष् (द्वेषे)
- नः
- usPronounषष्ठी/चतुर्थी बहुवचनम् (enclitic; here best as accusative/dative sense ‘us’)Role कर्म/सम्प्रदान (पाहि नः = protect us)Root अस्मद् (सर्वनाम)
- पाहि
- protectVerbलोट् (आज्ञार्थ), मध्यमपुरुष एकवचनम्, परस्मैपदम्Role क्रियाRoot √पा (पालने/रक्षणे)
- अंहसः
- from distress/sinNounनपुंसकलिङ्गे पञ्चमी एकवचनम्Role अपादान (कस्मात्? अंहसः = from sin/distress)Root अंहस्- (प्रातिपदिक)
- विवक्षसे
- you wish/are eager (to convey/bring forth)Verbलट् (वर्तमान), मध्यमपुरुष एकवचनम्, आत्मनेपदम्Role क्रिया (इन्द्रस्य प्रवृत्तिः: ‘you strive/are eager’)Root √वच् (वचने) with desiderative? / or √वक्ष् (वहने) — here: vi-√वक्ष् (to carry/bring forth) in middle
Sandhi Notes
- Sandhi resolution (pada-wise): यस्पतिः → यः + पतिः
- वार्याणामसि → वार्याणाम् + असि
- चोदि॒ता → चोदिता (no external sandhi)
- स्तोतॄणामवि॒ता → स्तोतॄणाम् + अविता
- वो॒ मदे → वः + मदे
- द्वि॒षो न॑: → द्विषः + नः (Vedic acc.pl. form द्विषः)
- पा॒ह्यंह॑सो → पाहि + अंहसः (hi + a → hya in saṃhitā)
- विव॑क्षसे (no external sandhi). Accent marks are from saṃhitā text
- pada analysis given in unaccented base forms
The meaning
Outer meaning
Indra is the lord of choice boons and the impeller of what is weak; protector of singers, he should guard us from foes and distress in his ecstasy, since he wills our increase.
Inner meaning
Indra governs ‘vāryāṇi’—the select inner riches (light, right force, wideness). He is also ‘radhrasya coditā’: the awakener of what is broken, deficient, or fallen in our nature—reviving tired will, fragmented mind, and wounded vital. As ‘avitā stotṝṇām’ he protects the articulators of truth (the inner singer/aspirant) so the mantra-force can work without being overrun by hostile formations (dviṣaḥ) or narrowing suffering (aṃhas). In divine madá, Indra’s luminous power becomes a shield and a spur: he both defends and impels, because his intention is our growth (vivakṣase).
Universal truth
True strength is not only victory over opposition but the power to reanimate what is weak within and to protect the voice of truth until it becomes stable realization.
Themes
protection, overcoming hostility, healing the broken, choice boons
The seer
- Rishi
- Vimadá
- Other hymns
- Rig Veda 10.24.1-6
Family tradition
Vimadá hymn-cycle in RV 10.24 emphasizing increase (vṛddhi) through Indra and the twin powers (Aśvins).
Significance
The seer frames Indra not merely as giver of boons but as healer-impeller of the broken parts—an integral psychology of transformation.
The deity
- Devata
- Indra
- Epithets
- Patir vāryāṇām, Stotṝṇām avitā, Coditā (impeller)
- Related deities
- Maruts (supporting forces), Bṛhaspati (word-power), Agni (will), Soma (delight)
Cosmic role
Champion of the gods, breaker of obstruction, establisher of wide luminous order.
Inner power
Protective illumination: the power that both energizes weak movements and repels hostile vibrations, keeping the mantra-soul safe.
In ritual
Where it is used
Indra invocation for protection and increase; compatible with Soma offering sequences
यस्पति॒र्वार्या॑णा॒मसि॑ र॒ध्रस्य॑ चोदि॒ता । इन्द्र॑ स्तोतॄ॒णाम॑वि॒ता वि वो॒ मदे॑ द्वि॒षो न॑: पा॒ह्यंह॑सो॒ विव॑क्षसे ॥
यः । पति॑म् । वार्या॑णाम् । असि॑ । र॒ध्रस्य॑ । चो॒दि॒ता । इन्द्र॑ । स्तो॒तॄ॒णाम् । अ॒वि॒ता । वि । वः॒ । मदे॑ । द्वि॒षः । नः॒ । पा॒हि॒ । अंह॑सः । विव॑क्षसे ॥
yaḥ | patim | vāryāṇām | asi | radhrasya | coditā | indra | stotṝṇām | avitā | vi | vaḥ | made | dviṣaḥ | naḥ | pāhi | aṃhasaḥ | vivakṣase
44
4 × ~11 syllables
Martial and steady, suited to protection and forward impetus
Creates a sense of guarded strength; the mind feels ‘held’ and simultaneously urged onward.
- वार्या॑णाम् (vāryāṇām)
- Literal: of choice boons. Symbolic: select inner riches: illumination, wideness, right joy, right power
- र॒ध्रस्य॑ (radhrasya)
- Literal: of the weak/broken. Symbolic: parts of nature that are fatigued, divided, or obstructed
- चोदि॒ता (coditā)
- Literal: impeller, stimulator. Symbolic: awakener who sets the energies moving toward truth
- स्तोतॄ॒णाम् (stotṝṇām)
- Literal: of the praisers/singers. Symbolic: of the aspirant faculties that affirm truth through mantra
- द्वि॒षः (dviṣaḥ)
- Literal: the hostile. Symbolic: inner/outer adversarial forces: doubt, denial, inertia, ego-reaction
- अंह॑सः (aṃhasaḥ)
- Literal: distress, sin, narrowness. Symbolic: constricting suffering and wrong movement that veils the soul
- मदे (made)
- Literal: in ecstasy. Symbolic: luminous delight-power enabling protection and progress
Protective prayer within Indra-Soma liturgy: guarding from dviṣ and aṃhas; also suitable as apotropaic recitation in offering sequences.
When seeking safeguarding from hostility and relief from constriction; also before/after competitive or strenuous undertakings
Recitation with offering; protective intention (pāhi) emphasized
As a protective affirmation before chanting/teaching/creative work: invoke Indra to energize weak parts and guard against negativity and anxiety.
radhra ‘defective, lame, broken’ (semantic: deficiency/impairment) used psychologically for fractured energies. coditā from √cud ‘to impel, urge’ (causative nuance). áṃhas ‘narrowness, distress’ possibly from √aṃh ‘to press, constrict’ → inner constriction/anguish. √pā ‘protect’ (PIE *peh₂- ‘to guard/pasture’; cf. Latin pāstor).
Ṛta as widening against aṃhas (constriction), inner healing (radhra → driven forward), protection of mantra-makers (stotṛ)
Protection from aṃhas is restoration to Ṛta—release from constriction into right flow.
The stotṛ is guarded so truth-speech can act without distortion.
Reconstitution: what is broken is re-impelled into the evolutionary movement.
Integral-psychological Veda: transformation includes healing and energizing the weak nature.
Indra as storm-lightning corresponds to sudden energizing illumination that clears oppressive heaviness (aṃhas) and disperses hostile clouds (dviṣ).
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as the protector in the battle between Light and hostile powers: the ‘haters’ (dviṣaḥ) and aṃhas (constrictive distress) are the mythic adversaries in psychological form. Indra’s function is to widen, protect, and impel forward what is weakened.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The protector-verb √pā connects to the IE pastoral/protective semantic complex (guarding, tending). The opposition dviṣ- ‘hate’ (√dviṣ) has Indo-Iranian parallels (Avestan dviš-) showing continuity of ‘hostility’ vocabulary in sacral-poetic conflict.
- What is the relationship between the Rishi and the Devata here?
- Indra is invoked as avitā specifically ‘of the stotṛs’: the rishi’s speech-act creates a claim of protection. The god’s gift is not only external safety but an inner impulsion (coditā) that repairs deficiency (radhra) and widens constriction (aṃhas).
Call the illumined mind to energize weak movements and establish a protective clarity around speech and intention.
maṇipūra (will-force) with support to ājñā (clear seeing)
4-4-6 breathing (inhale-hold-exhale) for 7 rounds; on exhale silently repeat ‘pāhi’ to seal protection
Steady courage; alert calm
Identify one ‘radhrā’ area (fatigue, doubt, procrastination). Offer it to Indra; then affirm protection from ‘dviṣ’ (negative loops) and ‘aṃhas’ (tight anxiety) while resting in a wider breath.
Follow Rigvedic accent marks of the chosen recension; keep udātta prominent on key invocatory words (índra, pāhi).
Make ‘pāhi’ decisive; do not rush ‘aṃhaso’—keep nasal ‘ṃ’ and aspiration clear.
yas patir: link sandhi smoothly without swallowing ‘s’, vāryāṇām: long ā and retroflex ṇ, radhrasya: clear ‘dhra’ cluster, coditā: dental ‘tā’ long ā, stotṝṇām: long ṝ; avoid turning into ‘ri’, dviṣo: retroflex ṣ; crisp ‘dv’, pāhy aṃhaso: keep ‘hy’ conjunct; nasal ‘ṃh’ audible
Firm, protective, slightly lower register; end with uplift on ‘vivakṣase’.
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