Rig Veda 8.90.4: Mandala 8, Sukta 90, Mantra 4
Sukta 8.90
- Devata
- Indra
- Rasa
- Vira (heroism) and Adbhuta (wonder)
त्वं हि सत्यो मघवन्ननानतो वृत्रा भूरि न्यृञ्जसे । स त्वं शविष्ठ वज्रहस्त दाशुषेऽर्वाञ्चं रयिमा कृधि ॥
tváṃ hí satyó maghavann ánānataḥ vṛtrā́ bhū́ri nyṛñjáse | sá tváṃ śavíṣṭha vajrahasta dāśúṣe 'rvā́ñcaṃ rayím ā́ kṛdhi ||
तू सच्चा है, देने वाला। कभी पीछे नहीं हटता। तू बहुत सारे रास्ते के बंधन तोड़ देता है। हाथ में वज्र लेकर तू सबसे तेज है। जो भगवान को समर्पित करता है, उसके लिए धन पास ला। हमें भी पूरा सुख मिलने दो।
Word by Word
- त्वम्
- thouPronounपुंलिङ्ग/सर्वलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- हि
- indeed, forIndeclinableनिपात (अव्यय)Root हि (निपात)
- सत्यः
- true, truthfulAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषणRoot सत्य (प्रातिपदिक) < सत् + य
- मघवन्
- O Maghavan (bountiful one)Noun (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot मघवन् (प्रातिपदिक; इन्द्र-विशेषण)
- अनानतः
- not bowing, unbendingAdjective (participle)पुंलिङ्ग, प्रथमा, एकवचन; वर्तमानकाले क्त-प्रत्यय-भाव (नमित/नत ‘bowed’ का निषेध)Role कर्तृ-विशेषणRoot √नम् (नमँ) + अ- (निषेध) → अनानत (कृदन्त-प्रातिपदिक)
- वृत्रा
- Vṛtras (obstacles/demons)Nounपुंलिङ्ग, द्वितीया, बहुवचन (वैदिक रूप: -आः > -आ)Role कर्मRoot वृत्र (प्रातिपदिक)
- भूरि
- much, manyIndeclinable (quantifier)अव्यय (परिमाणवाचक)Role क्रिया-विशेषणRoot भूरि (अव्यय/विशेषण-प्रातिपदिक)
- नि
- down, away (as preverb)Indeclinable (preverb)उपसर्गRoot नि (उपसर्ग)
- ऋञ्जसे
- thou drivest/strikest downVerbलट् (वर्तमान), मध्यम? → actually 2nd sg. आत्मनेपद: ऋञ्जसे = मध्यमपुरुष, एकवचन, आत्मनेपदRole क्रियाRoot √ऋञ्ज् (ऋञ्जँ/ऋञ्ज् ‘to set in motion, drive, direct; to strike down’)
- स
- so, therefore; he/thatPronounपुंलिङ्ग, प्रथमा, एकवचनRole सम्बन्ध/अन्वय (अनुवादक ‘so/therefore’)Root तद् (सर्वनाम-प्रातिपदिक)
- त्वम्
- thouPronounप्रथमा, एकवचनRole कर्तृRoot युष्मद्
- शविष्ठ
- O most mightyAdjective (superlative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot शविष्ठ (प्रातिपदिक; शवीयस्/शवस् से अतिशय)
- वज्रहस्त
- O thunderbolt-handedNoun (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot वज्रहस्त (समास: वज्र + हस्त)
- दाशुषे
- to the worshipper/giverNoun (participle used substantively)पुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot √दाश् (दाशँ ‘to give, worship’) → दाशुष् (परिपूर्ण/परस्मैपदी कृदन्त ‘giver/worshipper’)
- अर्वाञ्चम्
- hitherwardAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म-विशेषणRoot अर्वाञ्च् (प्रातिपदिक; ‘towards us, hitherward’)
- रयिम्
- wealthNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रयि (प्रातिपदिक)
- आ
- towards, hither (as preverb)Indeclinable (preverb)उपसर्गRoot आ (उपसर्ग)
- कृधि
- make, bestowVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √कृ (डुकृञ् ‘to do, make’)
Sandhi Notes
- पदच्छेद (सन्धि-विच्छेद): त्वं हि सत्यो मघवन् अनानतः वृत्रा भूरि नि ऋञ्जसे । स त्वं शविष्ठ वज्रहस्त दाशुषे अर्वाञ्चम् रयिम् आ कृधि ॥ 1) दाशुषेऽर्वाञ्चम् = दाशुषे + अर्वाञ्चम् (ए/अ सन्धि: एऽ)
- 2) न्यृञ्जसे = नि + ऋञ्जसे (इ + ऋ → यृ; वैदिक संधि-रूप)
- 3) वृत्रा = वृत्रान्/वृत्राः का वैदिक द्वितीया बहुवचन-रूप (पदपाठ में प्रायः -आ)
The meaning
Outer meaning
Indra, steadfast and true, strikes down many Vṛtras (obstacles) and is asked to bring wealth near to the worshipper who offers.
Inner meaning
Indra is the illumined divine Mind in us that does not recoil before resistance. By the thunder-force of discernment (vajra) it breaks the recurrent coverings of the subconscient (vṛtra) and brings near rayi—an inner wealth: clarity, strength, right impulse, and wideness of being—toward the giver (dāśuṣ) who offers his energies into the inner sacrifice.
Universal truth
When consciousness aligns with Truth (satya) and persists without turning back, the higher intelligence can repeatedly dissolve inner resistances and draw near the resources needed for integral growth.
Themes
Steadfast truth-force, Obstruction-breaking, Bestowal of plenitude
The seer
- Other hymns
- Rig Veda 8.90.1, Rig Veda 8.90.2, Rig Veda 8.90.3, Rig Veda 8.90.5, Rig Veda 8.90.6
Family tradition
Mandala 8 is predominantly Kāṇva-associated; the hymn style is characteristic of praise-appeal to Indra for victory over Vṛtra-like resistances.
Significance
The seer-voice emphasizes satya and unbending tapas (persistence). Psychologically, it is the stance of the inner sacrificer who insists on Truth and therefore receives the approach of rayi (plenitude).
The deity
- Devata
- Indra
- Epithets
- maghavan (bountiful), śaviṣṭha (most forceful), vajrahasta (thunderbolt-handed), satya (true/true-working)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Champion of the gods who releases the hidden lights and waters by breaking Vṛtra; establishes victorious order for the divine powers.
Inner power
Illumined intelligence and heroic will that breaks limiting formations, restores right movement, and brings inner abundance.
In ritual
Where it is used
Indra-stotra within Soma-related offerings (general Indra praise used in śrauta soma contexts)
त्वं हि स॒त्यो म॑घव॒न्नना॑नतो वृ॒त्रा भूरि॑ न्यृ॒ञ्जसे॑ । स त्वं श॑विष्ठ वज्रहस्त दा॒शुषे॒ऽर्वाञ्चं॑ र॒यिमा कृ॑धि ॥
त्वम् । हि । स॒त्यः । म॒घ॒ऽव॒न् । अना॑नतः । वृ॒त्रा । भूरि॑ । नि॒ऽऋ॒ञ्जसे॑ । सः । त्वम् । श॒वि॒ष्ठ॒ । व॒ज्र॒ऽह॒स्त॒ । दा॒शुषे॑ । अ॒र्वाञ्च॑म् । र॒यिम् । आ । कृ॒धि॒ ॥
tvam | hi | satyaḥ | magha-van | anānataḥ | vṛtrā | bhūri | ni-ṛñjase | saḥ | tvam | śaviṣṭha | vajra-hasta | dāśuṣe | arvāñcam | rayim | ā | kṛdhi
Likely Triṣṭubh (common for Indra hymns in Mandala 8)
44
4 pādas × ~11 syllables (Triṣṭubh-type cadence)
Driving, martial-forward rhythm suited to ‘breaking’ and ‘advancing’ motifs.
Builds courage and forward pressure in the listener; supports a sense of inner assault on resistance followed by an inviting descent of ‘wealth’ (rays/force).
- सत्यः (satyaḥ)
- Literal: true, truthful. Symbolic: alignment with the truth-consciousness; reliable guidance of the higher mind
- मघवन् (maghavan)
- Literal: bountiful, generous. Symbolic: the power that lavishly bestows inner riches—light, force, joy
- अनानतः (anānataḥ)
- Literal: not bending back, not turning away. Symbolic: unrecoiling aspiration; steadfast will in sādhanā
- वृत्रा (vṛtrā)
- Literal: coverers/obstructors. Symbolic: subconscient resistance, inertia, darkness that blocks the flow of light
- वज्रहस्त (vajrahasta)
- Literal: having the thunderbolt in hand. Symbolic: decisive illuminating force that cleaves confusion and falsehood
- रयि (rayi)
- Literal: wealth, treasure. Symbolic: plenitude of being: knowledge-radiance, right power, harmony, inner prosperity
- अर्वाञ्चम् (arvāñcam)
- Literal: coming near, approaching. Symbolic: descent/availability of higher help into the active nature
- दा॒शुषे (dāśuṣe)
- Literal: to the giver/offerer. Symbolic: the seeker who offers thought, speech, and action to the divine working
Prayer for rayi (plenitude) to approach the sacrificer; typical Indra invocation for victory and prosperity during offerings.
During Indra invocations in Soma pressing sessions; also adaptable to daily recitation for strength and obstacle-clearing.
Recitation/chanting as praise (stuti) and request (yācñā) for rayi and victory over obstructors.
Use as a mantra of steadfastness: chant before demanding work, during inner resistance, or when seeking clarity and strength to proceed without ‘turning back’.
maghavān from maghá ‘gift, bounty’ → divine generosity as increase of being. rayi from √rā/rai ‘to bestow, wealth’ → in inner sense, abundance of consciousness and force. vajra (weapon) symbolizes concentrated will-force that breaks coverings (vṛtra).
Satya (truth), Removal of obstruction (vṛtra), Rayi as plenitude of being
Indra’s victory over Vṛtra restores ṛta by re-opening the blocked currents of right movement.
‘tvaṃ hi satyo’ foregrounds truth as an active power—truth that acts and conquers.
Release of withheld plenitudes (rays/waters) through the breaking of coverers; renewal of the world-order in the being.
Proto-Vedāntic/Integral-Vedantic reading (Aurobindo/Kashyap): gods as powers of consciousness; sacrifice as inner transformation.
Lightning = sudden discriminative illumination; Vṛtra-cloud = subconscious blockage; rayi = influx of luminous resources into the mind-life-body system.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra’s thunderbolt-breaking of Vṛtra: the god’s unwavering truth-force removes many coverings; the boon sought is rayi that ‘turns towards’ the aspirant—plenitude released after obstruction is broken.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vṛtra from √vṛ ‘cover’ aligns with IE covering/enclosing semantics; the imperative kṛdhi from √kṛ ‘make/do’ is an archaic command form. The formulaic epithets (maghavān, vajrahasta) reflect inherited Indo-European poetic style of fixed divine attributes.
- What is the relationship between the Rishi and the Devata here?
- The dāśuṣ (offerer) claims a moral-psychological right: by giving/serving, he invokes Indra’s steadfast truth to remove inner obstructions and to bring near the corresponding reward—rāyí as inner abundance.
Steadfast truth-alignment and decisive inner cutting of resistance; invite ‘rays of wealth’ (clarity/strength) to approach the active life.
Manipura (will/force) with Ajna (discernment/illumination)
4-4-6 breathing (inhale-hold-exhale) while contemplating ‘anānataḥ’ (no recoil) and releasing ‘vṛtrā’ on exhale.
Vigilant, victorious, forward-driving concentration (kṣatriya-bhāva) that culminates in receptive openness to descent.
Name the present ‘vṛtra’ (fear, doubt, inertia); on each repetition feel the vajra as clear decision; then pause briefly to sense rayi approaching—practical help, insight, strength.
Use Vedic-style three-tone delivery (anudātta low, udātta raised, svarita falling) as per śākhā tradition; without a notated saṃhitā accent map here, keep udātta on main verb/epithet stresses and avoid melodic drifting.
Lean emphasis on: satyó, maghavan, vṛtrā, śaviṣṭha, vajrahasta, rayím, ā kṛdhi; keep caesura after first pāda bar.
ṛ in vṛtrā is vocalic ‘ri’ (not ‘ra’), vajrahasta: keep ‘jra’ conjunct crisp, arvāñcam: nasalization on ‘ñ’ + ‘c’ (palatal), nyṛñjase: articulate ‘ny’ and vocalic ṛ clearly
Firm, bright, forward-projected; end with a receptive softness on ‘ā kṛdhi’.
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