Rig Veda 1.111.2: Mandala 1, Sukta 111, Mantra 2
Sukta 1.111
आ नो यज्ञाय तक्षत ऋभुमद्वयः क्रत्वे दक्षाय सुप्रजावतीमिषम् । यथा क्षयाम सर्ववीरया विशा तन्नः शर्धाय धासथा स्विन्द्रियम् ॥
ā́ no yajñā́ya takṣata ṛbhu-mád vayaḥ krátve dákṣāya su-prajā́vatīm íṣam | yáthā kṣayā́ma sárva-vīrayā viśā́ tán naḥ śárdhāya dhāsathā́ sú indríyam ||
Bentuklah bagi kami, wahai para Ṛbhu, untuk yajña, daya hidup yang melayani kehendak dan kemahiran—dorongan yang kaya zuriat yang benar. Agar kami dapat menetap bersama umat yang serba-heroik, tempatkanlah dalam pasukan kami suatu kuasa yang kuat dan berdaulat, wahai Indra.
Prayer for fashioned capacities needed for yajña—kratu, dakṣa, iṣ—and for collective strength (śardha) in contest and accomplishment.
Kratu (effective will), Dakṣa (skill/competence), Indriya (mastery power), Collective integration (śardha/viś)
The Ṛbhus ‘arrange’ (takṣ-) the energies into Ṛta—order that makes the sacrifice effective.
Suprajāvatī iṣ signifies truth-bearing productivity: inner movements that generate real attainments.
Formation of instruments—creation as craftsmanship: consciousness shaping life-force into divine utility.
Proto-Vedāntic/Integral (Aurobindo-style): transformation of nature by higher powers rather than mere ritual success.
Crafting = deliberate inner formation; host/people = the many powers of the being needing harmonization under a sovereign light.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘fashioning’ (takṣ-) applied to inner faculties: the Ribhus create the powers required for yajña—will, skill, fruitful impulse—and establish indriya in the collective host. Innerly, it is the deliberate construction of a capable integral nature for the journey toward truth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- pra-jā (progeny) from PIE *ǵenh₁ ‘beget’ (cf. Latin gignere, Greek gígnomai) shows the inherited metaphor of ‘generation’ extended from biological birth to the birth of powers/formations in consciousness.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks not for external goods but for constructed capacities—kratu, dakṣa, iṣ, indriya—indicating a reciprocity where human aspiration and sacrifice invite the devatā’s artisan-action to build a stronger, more truthful instrument of life.
Refine prāṇa into an obedient force serving clear intention and discerning skill; visualize inner faculties forming a harmonious ‘clan’ under a luminous leader.
maṇipūra (will/force) with support from ājñā (discernment)
Moderate nāḍī-śodhana 6–6 or 8–8, then chant on steady exhale to ‘shape’ the breath-force.
Collected, executive, quietly victorious (will guided by light).
Before action, pause and offer the raw impulse into the inner yajña; ask the Ṛbhus to rearrange it into right movement—then act only from the clarified push (iṣ).
Vedic accents as per śākha tradition: maintain udatta peaks on accented syllables; svarita as falling glide after udatta; anudatta low and steady (exact notation depends on recensional marks).
Keep ‘tákṣata’ crisp with a decisive rise; sustain clarity on krátu / dákṣāya; avoid flattening the cadence of Triṣṭubh at pāda ends.
ṛbhúmad: clear vocalic ṛ; avoid ‘ri’, takṣata: pronounce kṣ as a single conjunct (k+ṣ), suprajāvatīm: long īm at end; keep ‘pra’ light, indriyam: dental n; clear ‘dri’ cluster
Steady, sonorous, ‘crafted’—as if shaping sound into form.
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