Rig Veda 1.101.9: Mandala 1, Sukta 101, Mantra 9
Sukta 1.101
- Rishi
- Kutsa Āṅgirasa
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
त्वायेन्द्र सोमं सुषुमा सुदक्ष त्वाया हविश्चकृमा ब्रह्मवाहः । अधा नियुत्वः सगणो मरुद्भिरस्मिन्यज्ञे बर्हिषि मादयस्व ॥
tvāyéndra sómaṁ suṣumā su-dakṣa tvāyā́ havíś cakṛma brahma-vāhaḥ | ádhā niyutváḥ ságaṇo marúdbhīr asmín yajñé bárhiṣi mādayasva ||
ഹേ സുദക്ഷ (സുനിപുണ) ഇന്ദ്ര, നിനക്കായി ഞങ്ങൾ സോമം പിഴിഞ്ഞിരിക്കുന്നു; ഹേ ബ്രഹ്മവാഹ (ബ്രഹ്മ—പവിത്ര വാണിയെ വഹിക്കുന്നവനേ), നിനക്കായി ഞങ്ങൾ ഹവിഃ ഒരുക്കിയിരിക്കുന്നു. പിന്നെ, നിയുതുകളാൽ യുക്തനായി, മരുദ്ഗണത്തോടൊപ്പം, ഈ യജ്ഞത്തിൽ ഈ ബർഹിഷി (പവിത്ര കുശപ്പുല്ല്) മേൽ മദിക്ക.
Word by Word
- त्वा
- you (Indra)Pronounद्वितीया, एकवचन (एन्क्लिटिक रूप) पुंलिङ्ग-देवता (इन्द्र) संबोधनार्थRole कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- आ
- towards, untoIndeclinableउपसर्गःRoot आ (उपसर्ग/अव्यय)
- इन्द्र
- O IndraNounसम्बोधन, एकवचन, पुंलिङ्गRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- सोमम्
- Soma (drink)Nounद्वितीया, एकवचन, पुंलिङ्गRole कर्मRoot सोम (प्रातिपदिक)
- सुषुम
- we have pressed/preparedVerbलिट् (परिप्रास/परफेक्ट), उत्तमपुरुष, बहुवचन, परस्मैपदRoot सु-√सु (धातु: सु/सव् ‘to press/prepare (Soma)’)
- सुदक्ष
- O skillful oneAdjectiveसम्बोधन, एकवचन, पुंलिङ्ग (इन्द्रस्य विशेषणम्)Role सम्बोधनRoot सु-दक्ष (प्रातिपदिक; ‘good-skill/able’)
- त्वा
- youPronounद्वितीया, एकवचनRole कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- आ
- untoIndeclinableउपसर्गःRoot आ (उपसर्ग/अव्यय)
- हविः
- oblationNounद्वितीया, एकवचन, नपुंसकलिङ्गRole कर्मRoot हविस् (प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थकRoot च (अव्यय)
- अकृम
- we madeVerbलुङ् (अorist), उत्तमपुरुष, बहुवचन, परस्मैपदRoot √कृ (करणे)
- ब्रह्मवाहः
- (we) bearers of the sacred formulationNoun/Adjectiveप्रथमा, बहुवचन, पुंलिङ्ग (यजमान/ऋत्विजः ‘ब्रह्म वहन्ति’)Role कर्तृRoot ब्रह्मन् + वाह (प्रातिपदिक; बहुव्रीहि/तत्पुरुष-समासः)
- अध
- then, thereafterIndeclinableकाल/अनन्तर्यार्थकRoot अध (अव्यय)
- नियुत्वः
- O you with yoked (horses)Adjectiveसम्बोधन, एकवचन, पुंलिङ्गRole सम्बोधनRoot नियुत्व (प्रातिपदिक; ‘having/with yoked steeds’, इन्द्रस्य विशेषणम्)
- सगणः
- O one accompanied by a troopAdjectiveसम्बोधन, एकवचन, पुंलिङ्गRole सम्बोधनRoot स-गण (प्रातिपदिक)
- मरुद्भिः
- with the MarutsNounतृतीया, बहुवचन, पुंलिङ्गRole सह/करणRoot मरुत् (प्रातिपदिक)
- अस्मिन्
- in thisPronounसप्तमी, एकवचन, पुंलिङ्ग/नपुंसक (यज्ञे)Role अधिकरणRoot इदम् (सर्वनाम-प्रातिपदिक)
- यज्ञे
- sacrificeNounसप्तमी, एकवचन, पुंलिङ्गRole अधिकरणRoot यज्ञ (प्रातिपदिक)
- बर्हिषि
- on the sacred grass (barhis)Nounसप्तमी, एकवचन, नपुंसकलिङ्गRole अधिकरणRoot बर्हिस् (प्रातिपदिक)
- मादयस्व
- rejoice, become exhilaratedVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, आत्मनेपदRoot √मद् (हर्षे/मदे)
Sandhi Notes
- Sandhi resolution (major): त्वा॒येन्द्र॒ → त्वा + आ + इन्द्र (ā + i → āy)
- त्वा॒या → त्वा + आ
- हविश्चकृमा → हविः + च + अकृम (visarga before ca → ś; then junction)
- अधा नियुत्वः (pada boundary)
- मरुद्भिरस्मिन्यज्ञे → मरुद्भिः + अस्मिन् + यज्ञे (ḥ + a → r; then n + y across boundary gives -ny- in saṃhitā)
- यज्ञे बर्हिषि (simple junction). Accents as in saṃhitā are not re-marked on the separated padas here
The meaning
Outer meaning
For you, Indra, we have pressed Soma; for you we have prepared the offering, O bearer of the sacred Word. Then, yoked in your teams, together with the Maruts, take delight here on the sacred grass in this sacrifice.
Inner meaning
Soma is pressed ‘for you’—the bliss-substance of consciousness is prepared as an inner offering to the illumined Mind. ‘Sudakṣa’ indicates skill: the sadhaka’s preparation is intelligent and careful. ‘Brahmavāhaḥ’—bearer of the Word—Indra carries and establishes the mantric truth in the being; illumination must be supported by inspired speech/thought that can hold the truth. ‘Niyutvaḥ’ points to the yoked powers/teams: disciplined faculties harnessed to the divine chariot. With the Maruts, Indra is asked to ‘mādayasva’—take delight on the barhis, the prepared seat of receptivity (purified nervous system / mind-field). The goal is not grim effort but divine Ananda participating in the work.
Universal truth
When bliss (Soma) and truth-word (Brahman) are consciously prepared, higher intelligence can descend with disciplined powers and transform the field of experience into a seat of joy and effective action.
Themes
Soma pressing, invitation to sit on barhis, Indra-Marut communion
The seer
- Rishi
- Kutsa Āṅgirasa
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.94, RV 1.95, RV 1.96, RV 1.97, RV 1.98, RV 1.99, RV 1.100, RV 1.101
Family tradition
Āṅgiras emphasis on Soma, mantra, and Indra’s victorious illumination; the seer presents a complete inner-ritual sequence: preparation (pressing), offering, descent, enjoyment.
Significance
Kutsa’s approach is practical-yogic: prepare bliss (Soma) and truth (Brahman), then invite the divine Mind with its energies to settle and rejoice in the prepared consciousness.
The deity
- Devata
- Indra (with Maruts)
- Epithets
- sudakṣa (well-skilled), brahmavāhaḥ (bearer of the Word), niyutvat (having yoked teams), marutvant
- Related deities
- Soma, Maruts, Agni, Bṛhaspati
Cosmic role
Receiver and amplifier of Soma; establishes the Word; leads the yoked powers toward victory and delight in the rite.
Inner power
Illumined intelligence that can carry mantra-truth into action; capacity to enjoy and thereby intensify the offering (Ananda as force).
In ritual
Where it is used
Soma pressing (savana) and offering to Indra; invitation to sit on barhis and drink Soma with Maruts.
त्वा॒येन्द्र॒ सोमं॑ सुषुमा सुदक्ष त्वा॒या ह॒विश्च॑कृमा ब्रह्मवाहः । अधा॑ नियुत्व॒: सग॑णो म॒रुद्भि॑र॒स्मिन्य॒ज्ञे ब॒र्हिषि॑ मादयस्व ॥
त्वा॒ऽया । इ॒न्द्र॒ । सोम॑म् । सु॒सु॒म॒ । सु॒ऽद॒क्ष॒ । त्वा॒ऽया । ह॒विः । च॒कृ॒म॒ । ब्र॒ह्म॒ऽवा॒हः॒ । अध॑ । नि॒ऽयु॒त्वः॒ । सऽग॑णः । म॒रुत्ऽभिः॑ । अ॒स्मिन् । य॒ज्ञे । ब॒र्हिषि॑ । मा॒द॒य॒स्व॒ ॥
tvāyā | indra | somam | susuma | su-dakṣa | tvāyā | haviḥ | cakṛma | brahma-vāhaḥ | adha | ni-yutvaḥ | sa-gaṇaḥ | marut-bhiḥ | asmin | yajñe | barhiṣi | mādayasva
44
4 × ~11
Ritual-procedural yet energetic; strong imperatives and clear sequencing (for you… then…).
Gives a feeling of readiness and arrival; supports a meditative ‘seat-making’ in the listener, culminating in delight.
- सोमं सुषुमा (somaṃ suṣumā)
- Literal: we have well-pressed Soma. Symbolic: extracted essence of delight; refined experiential bliss offered upward
- सुदक्ष (sudakṣa)
- Literal: well-skilled. Symbolic: right discernment and competent preparation in practice
- हविः चकृमा (haviś cakṛmā)
- Literal: we have made the offering. Symbolic: consecrated will, works, and energies readied for the divine
- ब्रह्मवाहः (brahmavāhaḥ)
- Literal: bearer of the brahman (sacred word). Symbolic: power that carries/establishes mantric truth and inspired knowledge
- नियुत्वः (niyutvaḥ)
- Literal: yoked/with teams. Symbolic: harnessed faculties; disciplined powers of action and perception
- सगणः मरुद्भिः (sagaṇaḥ marudbhiḥ)
- Literal: with the troop, with the Maruts. Symbolic: illumination acting with coordinated life-energies
- बर्हिषि (barhiṣi)
- Literal: on the sacred grass. Symbolic: prepared receptive base—purified mind-field/nervous seat for descent
- मादयस्व (mādayasva)
- Literal: take delight. Symbolic: divine Ananda entering and sustaining the sacrifice
Explicit Soma-pressing and invitation to barhis; standard Soma-yajña frame (pressing, offering, seating the deity).
During Soma yajña sequences when Soma is pressed and offered; at the moment of calling Indra to partake.
Announcing Soma pressing and oblation readiness; inviting the deity to come yoked with his teams and host.
Before meditation, ‘press Soma’ inwardly: recall a pure joy or gratitude; then offer it to the higher Mind. Prepare a clean seat; chant to invite settled delight and clarity.
su-dakṣa: dakṣa ‘skill, capacity’ (also ‘power of effective formation’) from √dakṣ ‘be able, be strong’. brahma-vāh-: √vah ‘carry’ (PIE *weǵh- ‘carry, convey’). niyut ‘yoked team’ from ni-√yuj ‘yoke’ (PIE *yeug-).
brahman as carried force (brahma-vāhaḥ), effective skill (dakṣa) as divine capacity in works, communion on barhis (seat of consecrated receptivity)
Right preparation (pressing, offering, seating) mirrors ṛta: ordered steps enabling descent.
Brahmavāhaḥ implies truth-bearing speech as vehicle; without satya, Soma becomes mere excitement.
From essence-extraction (Soma) to embodiment (barhis seat): joy descending into form.
Aurobindonian: Soma as delight of existence; Indra as illumined mind; sacrifice as inner yoga of descent and transformation.
Soma = refined bliss; teams = disciplined senses/energies; barhis = purified receptive mind-body base; Maruts = dynamic forces that intensify and purify.
- What is the primary Vedic 'mythologem' present in this verse?
- The ritual-theophany: Soma is pressed, the god is invited with his yoked teams to sit on the barhis and delight. Inner sense: aspiration prepares concentrated delight (Soma) and offering; the divine will, carrying the mantric truth, arrives with the life-powers and takes joy in the prepared field of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj ‘yoke’ (niyutvaḥ) corresponds to PIE *yeug- (Latin iugum, English yoke). √vah ‘carry’ matches PIE *weǵh-. These inherited roots underpin the chariot/arrival imagery typical of IE hymn-poetics.
- What is the relationship between the Rishi and the Devata here?
- A clear reciprocity: humans press Soma and prepare havis; Indra, as brahma-vāhaḥ, brings effective power and accepts the offering by ‘delighting’—a sign of presence and consent—together with the Marut energies.
Offer refined joy (Soma) and truthful intention (Brahman) to the illumined Mind; invite it to settle in the prepared seat of awareness.
maṇipūra (yoking will/energy) with support of ājñā (illumination)
Inhale ‘tvāyendra’; exhale ‘somaṃ suṣumā’; pause gently; then breathe naturally on ‘mādayasva’ feeling sweetness spread through the body.
Consecrated joy; steady, luminous receptivity.
Prepare: (1) refine emotion into gratitude (Soma), (2) form a clear intention (Brahman), (3) yoke attention (niyut), (4) sit and allow delight to pervade (mādayasva).
Clear udatta on vocatives ‘indra’ and epithets ‘sudakṣa’, ‘brahmavāhaḥ’; let the final imperative ‘mādayasva’ carry a gentle uplift.
Mark the two ‘tvāyā…’ clauses with steady emphasis (offering to you); slightly lengthen before ‘adhā’ to signal the ‘then’ transition.
(tvāyendra): keep ‘tvāyā’ sandhi smooth, avoid inserting extra vowel, (suṣumā): retroflex ‘ṣ’; long ū in last syllable, (brahmavāhaḥ): ‘hm’ cluster clear; long ā in vā, (mādayasva): long ā; ‘sv’ cluster crisp
Warm, nectar-like, steady; avoid harsh force—let sweetness and clarity dominate.
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