Rig Veda 8.45.3: Mandala 8, Sukta 45, Mantra 3
Sukta 8.45
- Devata
- Indra
- Rasa
- Vira (heroism) and Raudra (fury)
अयुद्ध इद्युधा वृतं शूर आजति सत्वभिः । येषामिन्द्रो युवा सखा ॥
ayúddha íd yudhā́ vṛtáṃ śūra ā́jati sátvabhiḥ | yeṣām índro yúvā sákhā ||
ಆಯುದ್ಧ (ನಿರಾಯುಧ) ಎನ್ನಿಸುವವನಾದರೂ, ಯುದ್ಧದ ಮೂಲಕವೇ ಆವರಣರೂಪವಾದ ಅಡ್ಡಿಯನ್ನು ಹಿಂದಕ್ಕೆ ತಳ್ಳುತ್ತಾನೆ; ಶೂರನು ತನ್ನ ಸತ್ವಬಲಗಳಿಂದ ಧಾವಿಸುತ್ತಾನೆ—ಅವರಿಗೇ ಇಂದ್ರನು ಸದಾ-ಯುವನಾದ ಸಖಾ-ಮಿತ್ರನು.
Word by Word
- अयुद्धः
- unfought, not engaging in battleAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot युध् (धातु) / अ- (निषेध) + युद्ध (कृदन्त-प्रातिपदिक)
- इत्
- indeed, justIndeclinableनिपातः (अव्ययम्)Root इद्/इत् (निपात)
- युधा
- by/with battle, by fightingNounस्त्रीलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot युध् (धातु) → युधा (तृतीया एकवचन, साधनवाचक)
- वृतम्
- the chosen/selected (one); the encompassed/covered (object)Adjective (used substantively)नपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot वृ (धातु) → वृत (कृदन्त-प्रातिपदिक, भूतकृदन्त)
- शूरः
- the hero, the brave oneNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot शूर (प्रातिपदिक)
- आ
- towards, untoIndeclinableउपसर्गःRoot आ (उपसर्ग)
- जति
- comes/approaches; advancesVerbलट् (वर्तमाने), प्रथमपुरुषः, एकवचनम्Root जन् (धातु) / जि? (धातु) — वैदिक रूप; √जन् ‘to be born/come’ → (आ)जति
- सत्वभिः
- with strengths/powers; with vigorous forcesNounनपुंसकलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot सत्व (प्रातिपदिक)
- येषाम्
- of whom, whosePronounषष्ठी, बहुवचनम् (सर्वनाम)Root यद् (सर्वनाम-प्रातिपदिक)
- इन्द्रः
- IndraNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot इन्द्र (प्रातिपदिक)
- युवा
- youngAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (as qualifier)Root युवन् (प्रातिपदिक) → युवा (वैदिक/छान्दस रूप)
- सखा
- friend, companionNounपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (predicate nominative)Root सखि (प्रातिपदिक) → सखा (प्रथमा एकवचन)
Sandhi Notes
- पदच्छेदः (संहितायाः): अयुद्धः | इत् | युधा | वृतम् | शूरः | आ | जति | सत्वभिः | येषाम् | इन्द्रः | युवा | सखा । विशेषम्: ‘इद्’ निपातः संहितायां ‘इत्’ इति रूपं दृश्यते। ‘आजति’ इति पदे ‘आ’ उपसर्गः + ‘जति’ (वैदिक वर्तमान-रूप) इति विग्रहः।
The meaning
Outer meaning
Though unarmed, by battle the hero drives back the obstruction; he charges with his powers—of such, Indra the ever-youthful is the friend.
Inner meaning
Even when the seeker feels ‘unarmed’ (ayuddhaḥ)—without outer supports or visible means—Indra’s force fights by the very act of inner battle (yudhā) and repels vṛta (the enclosing cover, the Vritra-principle). The ‘hero’ (śūra) advances with satvas (powers of being): courage, truth-force, concentrated will. This describes the paradox of yoga: the decisive victory is inner, not dependent on external weapons; illumination itself is the weapon that breaks the cover.
Universal truth
Real strength is not the possession of weapons but the awakening of inner powers; illumination conquers resistance by steadfast inner combat.
Themes
inner battle, obstacle-breaking, Indra-hero, victory
The seer
- Other hymns
- Rig Veda 8.45.1-4
Significance
The seer emphasizes an inner martial yoga: victory over the cover is achieved through awakened satvas. The refrain frames this as the condition for Indra’s intimate companionship.
The deity
- Devata
- Indra
- Epithets
- Śūra (hero, implied), Vṛtrahan (theme of vṛta repelled), Yuvā, Sakhā
- Related deities
- Maruts (battle-companions/energies), Agni (will that kindles the battle), Soma (ecstasy that strengthens Indra)
Cosmic role
Slays Vṛtra, releases the waters/lights, expands the worlds.
Inner power
Courageous illumination that actively repels constriction and depression; decisive force of clarity in conflict.
In ritual
Where it is used
Indra-stotra in soma rites emphasizing Vṛtra-slaying power
अयु॑द्ध॒ इद्यु॒धा वृतं॒ शूर॒ आज॑ति॒ सत्व॑भिः । येषा॒मिन्द्रो॒ युवा॒ सखा॑ ॥
अयु॑द्धः । इत् । यु॒धा । वृत॑म् । शूरः॑ । आ । अ॒ज॒ति॒ । सत्व॑ऽभिः । येषा॑म् । इन्द्रः॑ । युवा॑ । सखा॑ ॥
ayuddhaḥ | it | yudhā | vṛtam | śūraḥ | ā | ajati | satva-bhiḥ | yeṣām | indraḥ | yuvā | sakhā
24
3 x ~8 syllables
Martial and percussive; quick turns around ayuddha/yudhā/vṛtam.
Invokes courage; stimulates forward drive and breaks lethargy.
- अयुद्ध (ayuddha)
- Literal: unarmed, without weapons. Symbolic: without external props; reliance on inner resources
- युधा (yudhā)
- Literal: by battle. Symbolic: inner struggle for truth; tapas in action
- वृत (vṛta)
- Literal: covered, enclosed; obstruction. Symbolic: Vritra-principle: resistance, ignorance, constriction
- शूर (śūra)
- Literal: hero. Symbolic: the soul-force/Indra-force that dares and persists
- सत्व (satva)
- Literal: strengths, powers of being. Symbolic: essential energies—courage, clarity, will, faith
Indra-invocation for overcoming obstacles/enemies in soma pressing; adaptable as an inner ‘victory’ verse in pravargya/auxiliary recitations (generalized).
When invoking Indra’s victory and protection during offerings
Recitation with soma libation; mental offering of resistance into the fire
Use in moments of doubt or overwhelm: repeat to remember that inner clarity can fight even when outer means are absent.
ayúddha ‘unfought/unarmed’ (a- privative + yuddha from √yudh) marks paradox: the decisive battle is not grossly armed but powered by satva. vṛtá ‘covered/enclosed’ from √vṛ ‘to cover’ is the psychological ‘covering’ of ignorance; it anticipates the Vṛtra-pattern without naming it. ájati from √aj ‘drive’ (cf. Latin agere) expresses propulsion, a key RV image for breaking inertia/obstruction.
vṛti/vṛta as covering (ignorance), satva (essential strength of being), heroic tapas (ardent force in struggle)
Indra restores ṛta by pushing back vṛta (constriction) and re-opening the path of light.
Satvas are effective when aligned with truth; battle is for satya against falsehood.
Re-opening of the worlds by breaking enclosure—release of the ‘waters/lights’ (implied).
Integral yogic psychology: resistance is conquered by awakened consciousness-force.
Unarmed = inner reliance; battle = tapas; cover = subconscious inertia/ignorance; satvas = concentrated soul-energies.
- What is the primary Vedic 'mythologem' present in this verse?
- A compressed Vṛtra-pattern: the ‘covering’ (vṛta) is driven off by the heroic power. The distinctive turn is that the victory is ‘ayuddha’—not dependent on external weaponry but on satva, the intrinsic force of being awakened by Indra’s companionship.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yudh ‘fight’ is Indo-Iranian and reflects PIE combat lexicon; √aj ‘drive’ is a clear PIE root (cf. Latin agere). The opposition ‘covering’ (√vṛ) vs. ‘driving’ (√aj) mirrors an inherited poetic binary: concealment/constraint versus forceful release.
- What is the relationship between the Rishi and the Devata here?
- The hymn implies a yogic reciprocity: when the seeker aligns with Indra as inner friend, the hero-force arises that can confront the covering even without outward supports—Indra supplies the satva that makes the struggle effective.
Confront the ‘cover’: identify the constricting thought-feeling and apply illumined will to push it back.
Manipura (battle-will) + Ajna (illumined decision)
Exhale-emphasis breathing (e.g., 4 inhale / 6 exhale) while mentally striking ‘vṛtam’ on the exhale to feel release of constriction.
Dynamic concentration; fearless clarity.
When resistance rises, do not negotiate with it; kindle a calm fire in the belly, call Indra’s clarity in the brow, and act from satva—one decisive step at a time.
Svara not provided; chant with sharper articulation on consonant clusters; lift on ‘śūra’ and strike ‘vṛtam’.
ayuddha id | yudhā vṛtam | śūra ājati satvabhiḥ | yeṣām indro yuvā sakhā.
(ayuddhaḥ): double ddh, aspirate clearly, (yudhā): y + u, long ā, (vṛtam): vocalic ṛ, dental t, (ājati): long ā at start, (satvabhiḥ): keep tv cluster, bhih crisp
Firm, courageous, slightly percussive.
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