Rig Veda 7.25.2: Mandala 7, Sukta 25, Mantra 2
Sukta 7.25
- Rishi
- Vasiṣṭha
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Bhayankara
नि दुर्ग इन्द्र श्नथिह्यमित्राँ अभि ये नो मर्तासो अमन्ति । आरे तं शंसं कृणुहि निनित्सोरा नो भर सम्भरणं वसूनाम् ॥
ní durgá indra śnathihy amítrān abhí yé no mártāso amánti | ārè táṃ śáṃsaṃ kṛṇuhi ninitsór ā́ no bhara sám-bharaṇaṃ vásūnām ||
ദുർഗ (കഠിന പാത/സങ്കടം)ത്തിൽ, ഹേ ഇന്ദ്രാ, ഞങ്ങളിലേക്കു ചാടിവരുന്ന ശത്രുക്കളെ—ഞങ്ങളെ അമർത്തി ക്ഷയിപ്പിക്കാൻ ആഗ്രഹിക്കുന്ന ആ മർത്ത്യരെ—ചതച്ചുകളയുക. നിനിത്സാ (നിന്ദകൻ)ന്റെ ആ ശംസ (ദുഷ്ടാരോപം/വിളി) ദൂരെയാക്കുക; ഞങ്ങൾക്ക് വസുക്കളുടെ സംഭരണം (സമാഹാരം), സമൃദ്ധികളുടെ സമ്പാദ്യം കൊണ്ടുവരിക.
Word by Word
- नि
- down; forth (as preverb)Indeclinableupasarga (preverb)Root नि (upasarga)
- दुर्गः
- the hard-to-pass one; stronghold/fort (lit. difficult passage)Nounmasculine, nominative singularRole KartāRoot दुर्ग (prātipadika)
- इन्द्र
- O IndraNounmasculine, vocative singularRole SambodhanaRoot इन्द्र (prātipadika)
- श्नथिहि
- shatter; crushVerbimperative, 2nd person singular, parasmaipadaRole (predicate)Root श्नथ् (dhātu)
- अमित्रान्
- enemiesNounmasculine, accusative pluralRole KarmaRoot अमित्र (prātipadika)
- अभि
- against; towardsIndeclinableupasarga/prepositionRoot अभि (upasarga)
- ये
- whoPronounmasculine, nominative pluralRole KartāRoot यद् (sarvanāma-prātipadika)
- नः
- of us; ourPronoungenitive plural (enclitic)Role Ṣaṣṭhī-sambandhaRoot अस्मद् (sarvanāma-prātipadika)
- मर्तासः
- mortalsNounmasculine, nominative pluralRole KartāRoot मर्त (prātipadika)
- अमन्ति
- think; intend; deviseVerbpresent indicative, 3rd person plural, parasmaipada (Vedic form)Role (predicate)Root मन् (dhātu) / मन्यते (Vedic: अमन्ति)
- आरे
- far awayIndeclinableadverbRoot आरे (avyaya)
- तम्
- thatPronounmasculine, accusative singularRole KarmaRoot तद् (sarvanāma-prātipadika)
- शंसम्
- praise; proclamation (often: hostile ‘boast/taunt’ in context)Nounmasculine, accusative singularRole KarmaRoot शंस (prātipadika) / from √शंस्
- कृणुहि
- make; doVerbimperative, 2nd person singular, parasmaipadaRole (predicate)Root कृ (dhātu)
- निनित्सोः
- of the plotter/ensnarer; of the one who seeks to harmNounmasculine, genitive singularRole Ṣaṣṭhī-sambandhaRoot निनित्सु (prātipadika, desiderative/agent noun from √नी/नय् ‘to lead’ > ‘one who seeks to lead down/ensnare’; Vedic hostile sense)
- आ
- hither; towardsIndeclinableupasarga/preverbRoot आ (upasarga)
- नः
- to usPronoundative plural (enclitic)Role SampradānaRoot अस्मद् (sarvanāma-prātipadika)
- भर
- bring; bearVerbimperative, 2nd person singular, parasmaipadaRole (predicate)Root भृ (dhātu)
- सम्भरणम्
- bringing together; provision; supplyNounneuter, accusative singularRole KarmaRoot सम्भरण (prātipadika) < सम्-√भृ
- वसूनाम्
- of goods/wealth; of treasuresNounneuter, genitive pluralRole Ṣaṣṭhī-sambandhaRoot वसु (prātipadika)
Sandhi Notes
- Padapāṭha-style resolution: दु॒र्ग इ॑न्द्र → दुर्गः इन्द्र (visarga before vowel)
- अमित्राँ॑ → अमित्रान् (acc.pl.)
- ये नो॒ → ये नः
- मर्ता॑सो → मर्तासः
- शंसं॑ → शंसम्
- निनि॒त्सोरा → निनित्सोः आ (gen.sg. + initial ā)
- आ नो॑ → आ नः
- वसू॑नाम् → वसूनाम्. Accents in the saṃhitā are not re-marked on the resolved padas here
The meaning
Outer meaning
In the difficult passage, O Indra, crush the enemies—those mortals who press upon us. Put far away the reviler’s cry; bring to us the gathered riches.
Inner meaning
‘Durga’ is the hard crossing in sadhana: a narrow pass where old habits and hostile suggestions intensify. The ‘amitrāḥ’ are inner adversaries—forces of ignorance, doubt, depression, and desire that ‘diminish’ (amanti) our growth. The ‘reviler’s cry’ (śaṃsa of ninitsor) is the inner voice of negation—self-denigration, cynicism, hostile thought-forms. Indra is asked to shatter these and to bring ‘sambharaṇaṃ vasūnām’—not random gains but collected, integrated riches: consolidated light, strength, and joy assembled into a stable foundation.
Universal truth
At critical passages of growth, resistance becomes vocal and pressing; progress depends on rejecting inner negation and consolidating gains into a stable inner wealth.
Themes
Protection, Overcoming obstacles, Gathering riches (inner plenitude)
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.19, RV 7.25, RV 7.33
Family tradition
A practical seer of crossings: he names the ‘hard passage’ and prescribes Indra’s decisive action against inner hostility.
Significance
Vasiṣṭha frames adversity as a yogic terrain; the prayer is for inner victory and consolidation, not mere external triumph.
The deity
- Devata
- Indra
- Epithets
- crusher of foes, protector in hard passages
- Related deities
- Sarasvatī (right flow of inspiration), Bṛhaspati (breaker of the cave), Maruts
Cosmic role
Opens paths, breaks forts/obstructions, secures the treasures won from the coverer.
Inner power
Force of illumination that rejects hostile suggestion and integrates gains into stable realization.
In ritual
Where it is used
Obstacle-removal and protection within Indra invocations; applicable in journeys and transitions in ritual life.
नि दु॒र्ग इ॑न्द्र श्नथिह्य॒मित्राँ॑ अ॒भि ये नो॒ मर्ता॑सो अ॒मन्ति॑ । आ॒रे तं शंसं॑ कृणुहि निनि॒त्सोरा नो॑ भर स॒म्भर॑णं॒ वसू॑नाम् ॥
नि । दुः॒ऽगे । इ॒न्द्र॒ । श्न॒थि॒हि॒ । अ॒मित्रा॑न् । अ॒भि । ये । नः॒ । मर्ता॑सः । अ॒मन्ति॑ । आ॒रे । तम् । शंस॑म् । कृ॒णु॒हि॒ । नि॒नि॒त्सोः । आ । नः॒ । भ॒र॒ । स॒म्ऽभर॑णम् । वसू॑नाम् ॥
ni | duḥ-ge | indra | śnathihi | amitrān | abhi | ye | naḥ | martāsaḥ | amanti | āre | tam | śaṃsam | kṛṇuhi | ninitsoḥ | ā | naḥ | bhara | sam-bharaṇam | vasūnām
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4 x ~11
Hard-edged, imperative; the verbs strike like blows (śnathihi, kṛṇuhi, bhara).
Strengthens resolve; helps cut through fear and negative self-talk; creates a sense of protected passage.
- दुर्ग (durga)
- Literal: hard passage, difficult fort/pass. Symbolic: critical inner crossing; narrow phase of transformation
- श्नथिहि (śnathihi)
- Literal: crush, shatter. Symbolic: decisive break of resistance-patterns
- अमित्र (amitra)
- Literal: enemy, non-friend. Symbolic: hostile forces in consciousness; anti-growth tendencies
- अमन्ति (amanti)
- Literal: they press/diminish. Symbolic: forces that reduce aspiration and energy
- निनित्सु (ninitsu)
- Literal: reviler, one who censures. Symbolic: inner negation; hostile suggestion/accusation
- शंस (śaṃsa)
- Literal: cry, utterance, report. Symbolic: vibrational suggestion; mental speech that shapes experience
- सम्भरण (sambharaṇa)
- Literal: gathering together. Symbolic: integration and consolidation of realized powers
- वसू (vasūni)
- Literal: riches. Symbolic: stable spiritual resources: light, force, peace, joy
Protective/apotropaic use; prayer for overcoming enemies and securing abundance in Soma-related worship
When seeking protection against hostile forces/omens; during demanding ritual sequences or before travel/undertakings.
Recitation as protective command; offerings to Indra to secure passage and gain.
Chant during difficult life transitions (illness recovery, job change, grief-work) to reject inner negativity and consolidate strength.
durgá ‘hard to go through’ (dur + ga): the difficult crossing in sādhanā. śnath: ‘shatter’—decisive break of obstruction. sam-bharaṇa: ‘bringing together’—not random wealth but integrated plenitude; √bhṛ links to ‘bearing’ and ‘support’ as inner consolidation.
battle with negation (amitra), power of speech as force (śaṃsa), integration of being (sam-bharaṇa)
Indra restores the right track by removing forces that distort and diminish.
Driving away ‘false report’ (hostile śaṃsa) protects satya-perception.
From obstruction to integration: gathering the scattered into a coherent foundation.
Tapas-based overcoming (dynamic yoga of transformation).
The psyche crossing a narrow ridge where winds of negation blow; Indra clears the pass and brings consolidated resources.
- What is the primary Vedic 'mythologem' present in this verse?
- The crushing of ‘amitra’ in the ‘durgá’ (hard passage): the hero-god breaks obstructing forces and banishes the hostile voice, then restores the ‘gathered riches’—a classic victory-and-boon sequence.
- How does the linguistic structure reflect Proto-Indo-European roots?
- sam- + √bhṛ ‘bring together’ continues PIE *bʰer- ‘carry’. The dur- prefix for difficulty parallels other IE ‘bad/hard’ prefixes (Latin dūr-us ‘hard’ is not a direct cognate but shows the same semantic field of hardness).
- What is the relationship between the Rishi and the Devata here?
- The rishi asks Indra to act as both warrior and integrator: first destructive toward negation (śnathihi amitrān), then constructive toward wholeness (ā no bhara sambharaṇam). The reciprocity is protection enabling fullness.
Identify the ‘reviler voice’ and dis-identify; invoke Indra to shatter the pattern and gather strength.
maṇipūra (courage to reject) and viśuddha (purification of inner speech)
Exhale-focused breathing (inhale 4, exhale 8) for 6 rounds to expel negativity; then chant 7 times.
Protective force, clear boundaries, consolidated energy.
After chanting, write one sentence naming the hostile suggestion; then counter it with one ‘ṛta-statement’ (truth aligned with growth). Sit 2 minutes feeling gathered energy at the navel.
Let the imperatives carry clear udātta lifts; keep a firm downward resolve on ‘āre’ (far away) and a welcoming lift on ‘ā no bhara’.
Strike consonants in śnathihi, amitrān; pause after amanti; make ‘āre’ a strong separation; ‘sambharaṇam vasūnām’ as a gathering cadence.
durgé: pronounce hard g, not ‘j’., śnathihi: keep śn cluster clean (not ‘san’)., amitrā́n: long ā; clear retroflex ṛ? (none here)., ninitsor: articulate ni-ni-tsor distinctly.
Protective, firm, slightly forceful; end grounded.
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