Rig Veda 10.23.2: Mandala 10, Sukta 23, Mantra 2
Sukta 10.23
- Rishi
- Vimada
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Raudra (fury)
हरी न्वस्य या वने विदे वस्विन्द्रो मघैर्मघवा वृत्रहा भुवत् । ऋभुर्वाज ऋभुक्षाः पत्यते शवोऽव क्ष्णौमि दासस्य नाम चित् ॥
harī́ nv asya yā́ váne vidé vásv índro magháir maghávā vṛtrahā́ bhúvat | ṛbhúr vā́ja ṛbhukṣā́ḥ patyate śávo 'vá kṣṇáumi dā́sasya nā́ma cit ||
ഇപ്പോൾ അവന്റെ രണ്ടു ഹരി ശക്തികൾ, വനത്തിൽ കണ്ടെത്തപ്പെട്ടവയായി, നിധിയെ കണ്ടെത്തുന്നു; ഇന്ദ്രൻ ദാനങ്ങളാൽ ദാതാവാകുന്നു, വൃത്രഹാ—ആവരണം സംഹരിക്കുന്നവൻ. ഋഭു, വാജ, ഋഭുക്ഷാൻ—ശവ (ബലം) ആധിപത്യം ചെയ്യുന്നു; ഞാൻ വൈരിയായ ദാസന്റെ പേരുപോലും അരച്ച് മായ്ക്കുന്നു.
Word by Word
- हरी
- the two bay horses (of Indra)Nounपुंलिङ्ग; प्रथमा/द्वितीया द्विवचनRole KartāRoot हरि- (प्रातिपदिक)
- नु
- now, indeedIndeclinableनिपातRoot नु (निपात)
- अस्य
- of him/this (Indra)Pronounपुं/नपुंसक; षष्ठी एकवचनRoot इदम् (सर्वनाम-प्रातिपदिक)
- या
- which (one)Pronounस्त्रीलिङ्ग; प्रथमा एकवचनRole KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- वने
- in the wood/forestNounनपुंसकलिङ्ग; सप्तमी एकवचनRole AdhikaraṇaRoot वन- (प्रातिपदिक)
- विदे
- has found/knowsVerbलिट् (परिप्रास/परफेक्ट); ३ पुरुष; एकवचन; परस्मैपदRoot √विद् (विदँ ज्ञाने)
- वसु
- wealth, goodNounनपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot वसु- (प्रातिपदिक)
- इन्द्रः
- IndraNounपुंलिङ्ग; प्रथमा एकवचनRole KartāRoot इन्द्र- (प्रातिपदिक)
- मघैः
- with gifts/bountiesNounनपुंसकलिङ्ग; तृतीया बहुवचनRole KaraṇaRoot मघ- (प्रातिपदिक)
- मघवा
- the bountiful oneNounपुंलिङ्ग; प्रथमा एकवचनRole KartāRoot मघवन्- (प्रातिपदिक)
- वृत्रहा
- Vṛtra-slayerNounपुंलिङ्ग; प्रथमा एकवचनRole KartāRoot वृत्रहन्- (प्रातिपदिक)
- भुवत्
- became/wasVerbलुङ् (आगमयुक्त-अorist); ३ पुरुष; एकवचन; परस्मैपदRoot √भू (भू सत्तायाम्)
- ऋभुः
- R̥bhuNounपुंलिङ्ग; प्रथमा एकवचनRole KartāRoot ऋभु- (प्रातिपदिक)
- वाजः
- VājaNounपुंलिङ्ग; प्रथमा एकवचनRole KartāRoot वाज- (प्रातिपदिक)
- ऋभुक्षाः
- R̥bhukṣāNounपुंलिङ्ग; प्रथमा एकवचनRole KartāRoot ऋभुक्षन्/ऋभुक्ष- (प्रातिपदिक)
- पत्यते
- rules/is lord overVerbलट्; ३ पुरुष; एकवचन; आत्मनेपदRoot √पत् (पतँ गतौ) / √पत् (पतँ स्वाम्ये) → पत्यते
- शवः
- might, strengthNounनपुंसकलिङ्ग; द्वितीया/प्रथमा एकवचन (पाठे: कर्मरूपेण)Role KarmaRoot शवस्-/शव- (प्रातिपदिक)
- अव
- down, away (as preverb)Indeclinableउपसर्गRoot अव (उपसर्ग/अव्यय)
- क्ष्णौमि
- I strike down / I destroyVerbलट्; १ पुरुष; एकवचन; परस्मैपदRoot √क्ष्णु/√क्ष्णो (क्ष्णु हिंसायाम्/क्ष्णो क्षये) — वैदिक रूप
- दासस्य
- of the Dāsa (enemy)Nounपुंलिङ्ग; षष्ठी एकवचनRoot दास- (प्रातिपदिक)
- नाम
- nameNounनपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot नामन्- (प्रातिपदिक)
- चित्
- evenIndeclinableनिपातRoot चित् (निपात)
Sandhi Notes
- Sandhi resolution (main): हरी॒ न्व॑स्य → हरी + नु + अस्य
- वस्विन्द्रो॑ → वसु + इन्द्रः
- म॒घैर्म॒घवा॑ → मघैः + मघवा
- शवोऽव॑ → शवः + अव. Accent marks are retained in the source but not encoded per-pada here
- forms are given in resolved padapāṭha-style segmentation
The meaning
Outer meaning
His two tawny ones find treasure in the wood; Indra becomes bountiful by gifts, a slayer of Vṛtra. R̥bhu, Vāja, R̥bhukṣan—strength rules; I grind down even the name of the hostile Dāsa.
Inner meaning
The two harī are twin dynamic forces (life-energy and mental energy, or prāṇa yoked to illumined mind) that ‘in the wood’ (vane) discover the treasure—hidden delight/light in the growth-thicket of nature. Indra becomes truly maghavā by pouring gifts: illumination increases by giving itself. As vṛtrahā he slays the Coverer—constriction and ignorance. The R̥bhus (R̥bhu, Vāja, R̥bhukṣan) signify the artisan powers of consciousness that fashion and perfect forms; here ‘śavaḥ patyate’—strength takes lordship—meaning the perfected force governs the nature. The poet’s ‘I grind down the Dāsa’s very name’ indicates dissolution of the hostile formation at the level of identity—erasing the signature of the adversarial habit-pattern.
Universal truth
When illumined intelligence harnesses life-force and applies the craftsman powers of transformation, hidden resources are found within nature itself; then constriction is slain and the very identity of hostile patterns is dissolved.
Themes
Vṛtra-slaying (inner), discovery-of-treasure, artisan-perfection (R̥bhus), subduing-darkness (Dāsa)
The seer
- Rishi
- Vimada
- Other hymns
- Rig Veda 10.23.1, Rig Veda 10.23.3
Family tradition
Vaimada
Significance
Vimada’s vision here is explicitly transformative: not only victory over obstruction (Indra) but also the R̥bhu principle—skillful perfection—showing an integral process of inner craftsmanship.
The deity
- Devata
- Indra (with R̥bhu powers associated)
- Epithets
- maghavā (bountiful), vṛtrahā (slayer of the coverer)
- Related deities
- R̥bhus, Agni, Soma
Cosmic role
Releaser of hidden treasures; breaker of the coverer; energizer of artisan-perfection (R̥bhus).
Inner power
Illumined mind that discovers inner wealth in the subconscient and installs perfected strength as ruler.
In ritual
Where it is used
Indra-Soma praise with allied divine powers (R̥bhus) for victory over obstruction and acquisition of vasu (treasure)
हरी॒ न्व॑स्य॒ या वने॑ वि॒दे वस्विन्द्रो॑ म॒घैर्म॒घवा॑ वृत्र॒हा भु॑वत् । ऋ॒भुर्वाज॑ ऋभु॒क्षाः प॑त्यते॒ शवोऽव॑ क्ष्णौमि॒ दास॑स्य॒ नाम॑ चित् ॥
हरी॒ इति॑ । नु । अ॒स्य॒ । या । वने॑ । वि॒दे । वसु॑ । इन्द्रः॑ । म॒घैः । म॒घऽवा॑ । वृ॒त्र॒ऽहा । भु॒व॒त् । ऋ॒भुः । वाजः॑ । ऋ॒भु॒क्षाः । प॒त्य॒ते॒ । शवः॑ । अव॑ । क्ष्णौ॒मि॒ । दास॑स्य । नाम॑ । चि॒त् ॥
harī iti | nu | asya | yā | vane | vide | vasu | indraḥ | maghaiḥ | magha-vā | vṛtra-hā | bhuvat | ṛbhuḥ | vājaḥ | ṛbhukṣāḥ | patyate | śavaḥ | ava | kṣṇaumi | dāsasya | nāma | c it
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4 × ~11 syllables
Narrative-heroic with sharp concluding strokes (ava kṣṇaumi…).
Creates a sense of discovery (finding treasure) followed by a firm eradication of hostile patterns; psychologically cleansing.
- हरी (harī)
- Literal: the two tawny (horses). Symbolic: twin energies yoked to Indra: prāṇa and dynamic mind; forces of action
- वने (vane)
- Literal: in the wood. Symbolic: the tangled growth of nature/subconscient where treasures are hidden
- वसु (vasu)
- Literal: treasure/wealth. Symbolic: inner riches: light, joy, capacity
- मघैः (maghaiḥ)
- Literal: by bounties/gifts. Symbolic: increase through outflow; self-multiplying generosity of illumination
- वृत्रहा (vṛtrahā)
- Literal: slayer of Vṛtra. Symbolic: destroyer of the Coverer—constriction, ignorance, inertia
- ऋभुः / वाजः / ऋभुक्षाः (ṛbhu/vāja/ṛbhukṣāḥ)
- Literal: names of R̥bhus. Symbolic: crafting powers; formative intelligence; perfection of works; vāja as victorious force
- शवः (śavaḥ)
- Literal: strength. Symbolic: effective energy of realization governing the nature
- दासस्य नाम (dāsasya nāma)
- Literal: the name of the Dāsa. Symbolic: the identity-code of hostile habit/formation; its self-definition
- अव क्ष्णौमि (ava kṣṇaumi)
- Literal: I grind down. Symbolic: patient attrition of resistance until it loses structure
Indra-Soma praise with allied divine powers (R̥bhus) for victory over obstruction and acquisition of vasu (treasure)
Indra hymns in contexts of victory and acquisition; possibly recited for overcoming rivals/obstacles in ritual contests.
Praise plus imprecatory/overcoming intent against hostile forces (internal/external).
Use when confronting addictive loops or recurring negative identities: chant as a practice of ‘erasing the name’—disidentifying from the pattern.
Key terms: (1) vṛtra-han: vṛtra 'covering/obstruction' + √han 'slay'; classic formula for removing the cover over light/flow. (2) magha/maghavān: magha as gift/power; Indra is 'maghavan' because he embodies and bestows this potency. (3) vāja: connected to strength/fullness (√vaj); thus 'plenitude of force', not merely food/prize. (4) √kṣṇu (kṣṇaumi): 'to grind'; inner sense is dissolving the very identity-pattern ('name') of the adverse formation. (5) R̥bhus: semi-divine artisan powers; symbolize skill of formation/perfection in consciousness.
removal of covering (vṛtra) = unveiling of knowledge, name/identity (nāman) as a formation to be dissolved
R̥bhu principle aligns making/doing with ṛta—right formation.
Finding vasu in the ‘wood’ is truth-discovery in obscurity.
Transformation of raw nature (forest) into treasure through divine craftsmanship.
Yoga of transformation: discovery + perfection + disidentification from hostile formations.
Forest = subconscious complexity; horses = prāṇic drives; treasure = latent capacities and joys released by illumination and skill.
- What is the primary Vedic 'mythologem' present in this verse?
- The Vṛtra-slaying complex and the crushing of the Dāsa: the god’s victory that reveals treasure (vasu). The inner action is the annihilation of the covering resistance and even its 'name'—its right to persist in consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The storm-god slaying the obstructer is a pan–Indo-European mythic structure. The prominence of 'name' as essence/identity also resonates with IE poetic-legal notions where naming confers reality; crushing the 'name' is thus total negation of the adversary’s status.
- What is the relationship between the Rishi and the Devata here?
- The rishi aligns with Indra’s victorious force and speaks as participant: 'I grind down'—the human will, empowered by Indra and the R̥bhu-forces of skill, takes part in eliminating the inner Dāsa (inertia/ignorance) to secure vasu.
Bring awareness to a recurring ‘hostile name’ (label/identity) in you; chant while feeling it lose solidity, replaced by crafted, luminous strength (R̥bhu power).
Manipura (transformative power) with grounding in Muladhara (subconscient)
Slow inhale sensing ‘treasure in the wood’; firm exhale on ‘ava kṣṇaumi’ as disidentification.
Resolute, purifying, skillful.
1) Identify one pattern by its ‘name’ (e.g., ‘fear’, ‘procrastination’). 2) Chant 9 times. 3) After each, pause and feel the pattern’s label dissolve into neutral sensation. 4) Invoke R̥bhu craftsmanship: imagine rebuilding the same energy into a useful capacity.
Tri-svara; keep names ‘ṛbhuḥ vāja ṛbhukṣāḥ’ distinctly articulated with steady pitch discipline.
Slightly accelerate through the discovery clause; slow and emphasize the final pāda with a firm downward cadence on ‘ava kṣṇaumi’.
: ṛ-bhu (syllabic ṛ), : ṛ-bhu-kṣāḥ (kṣ conjunct, long āḥ), : vṛ-tra-hā (syllabic ṛ), : kṣ-ṇau-mi (kṣ + retroflex ṇ), : dā-sa-sya (long ā)
Focused and cutting, especially in the last line; keep resonance in chest for ‘śavaḥ’.
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