Rig Veda 7.104.2: Mandala 7, Sukta 104, Mantra 2
Sukta 7.104
- Rishi
- Vasiṣṭha
- Devata
- Indra-Soma
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Raudra (fury)
इन्द्रासोमा समघशंसमभ्यघं तपुर्ययस्तु चरुरग्निवाँ इव । ब्रह्मद्विषे क्रव्यादे घोरचक्षसे द्वेषो धत्तमनवायं किमीदिने ॥
índrāsomā sám aghaśáṁsam abhý àgháṁ tápur yayastu carúr agnivā́n iva | brahmadvíṣe kravýāde ghorácakṣase dvéṣo dhattam anavāyáṁ kimī́dine ||
Wahai Indra dan Soma, himpunkanlah dan undurkanlah dorongan bersuara jahat itu, dan dosa yang menekan kami. Biarlah daya membakar kalian meluncur seperti persembahan yang menyala, laksana nyala Agni. Kepada pembenci Brahman (brahma-dviṣ), pemakan daging (kravyād), yang berpandangan mengerikan—letakkanlah kebencian/penolak kalian, kepada si kimīdin yang tak dapat dihalau.
Word by Word
- इन्द्रासोमा
- O Indra and SomaNoun (dual compound vocative)पुंलिङ्ग, सम्बोधन, द्विवचन (द्वन्द्व-समास)Role सम्बोधनRoot इन्द्र + सोम
- सम्
- together, completelyIndeclinable (preverb)उपसर्गRoot सम् (उपसर्ग)
- अघशंसम्
- the evil-speaking one / slandererNoun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अघ-शंस (प्रातिपदिक) < शंस्
- अभि
- towards, againstIndeclinable (preverb)उपसर्गRoot अभि (उपसर्ग)
- अघम्
- evil, sin, harmNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अघ (प्रातिपदिक)
- तपुः
- heat, burning (torment)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तपुस् (प्रातिपदिक) < तप्
- ययः
- metal, iron (weapon)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यय (प्रातिपदिक)
- तु
- but, indeedIndeclinableनिपातRoot तु (निपात)
- चरुः
- a ladle/oblation (cooked offering)Nounपुंलिङ्ग, प्रथमा, एकवचनRole उपमान (विशेष्य-रूपेण) / कर्तृ-सम्बन्धRoot चरु (प्रातिपदिक)
- अग्निवान्
- having fire, fieryAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषणRoot अग्नि-वत् (प्रातिपदिक)
- इव
- likeIndeclinableउपमानवाचक अव्ययRole उपमानRoot इव
- ब्रह्मद्विषे
- to the hater of sacred speech (brahman)Noun (agent noun)पुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot ब्रह्म-द्विष् (प्रातिपदिक) < द्विष्
- क्रव्यादे
- to the flesh-eaterNoun (agent noun)पुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot क्रव्याद् (प्रातिपदिक) < अद्
- घोरचक्षसे
- to the dread-eyed oneNoun/Adjectiveपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot घोर-चक्षस् (प्रातिपदिक)
- द्वेषः
- hatred, hostilityNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot द्वेष (प्रातिपदिक) < द्विष्
- धत्तम्
- place, bestow (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन; परस्मैपदRole क्रियाRoot धा (धातु)
- अनवायम्
- the unprotected/undefended one (one without refuge)Adjective/Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अन-आ-वा-य (प्रातिपदिक; न-उपसर्गयुक्त)
- किमीदिनॆ
- to Kīmīdin (a demon/evil being)Noun (proper/epithet)पुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot किमीदि (प्रातिपदिक; दैत्य/राक्षस-नाम)
Sandhi Notes
- पदच्छेद (सम्भाव्य): इन्द्रा॑सोमा | सम् | अघशंसम् | अभि | अघम् | तपुः | ययः | तु | चरुः | अग्निवान् | इव | ब्रह्मद्विषे | क्रव्यादे | घोरचक्षसे | द्वेषः | धत्तम् | अनवायम् | किमीदिनॆ || 1) इन्द्रा+सोमा → इन्द्रासोमा (द्वन्द्व, सम्बोधन-द्विवचन)
- 2) सम+अघशंसम् → समघशंसम् (उपसर्ग-सन्धि)
- 3) अभि+अघम् → अभ्यघम् (इ/अ → य्)
- 4) चरुः+अग्निवान् → चरुरग्निवान् (विसर्ग-लोप/रुत्व-प्रभाव)
- 5) द्वेषः+धत्तम् → द्वेषो धत्तम् (विसर्गस्य ओ-आदेशः)
- 6) अनवायम्+किमीदिनॆ → अनवायं किमीदिनॆ (म् + क् → ं; अनुस्वार)
- वैदिक-स्वरचिह्न मूलपाठानुसार यथास्थान (इन्द्रा॑-, -सोमा॒, -घशं॑-, -भ्य१॒॑घं, तपु॑र्-, -वाँ इ॑व, -द्विषे॑, -यादे॑, -रच॑क्षसे॒, द्वेषो॑, -वा॒यं, -मी॒दिने॑)
The meaning
Outer meaning
Indra and Soma, gather and drive back the evil-voiced and the sin pressing upon us; let your burning force go forth like a blazing oblation with Agni. Place hatred/repulsion upon the brahman-hater, the flesh-devourer, the dreadful-eyed—against that non-human harmful disturber.
Inner meaning
The ‘evil-voiced’ (aghaśaṃsa) is the inner vibration of falsehood—self-talk, suggestion, and hostile mantra that undermines faith. Indra-Soma are asked to concentrate (sam) and push back the pressure of wrong movement (agha). Their tapas should advance like an Agni-filled offering—purifying by luminous intensity. The brahma-dviṣ (hater of the sacred word) is the part that rejects truth and aspiration; the kravyād (devourer) consumes the soul’s substance (energy, sincerity). The mantra establishes a strong immune response of consciousness: a deliberate ‘repelling force’ (dveṣa) against the invasive distortion.
Universal truth
What harms us most is often a vibration—false speech, inner sabotage, and hostile suggestion. Concentrated light and joy, allied with purifying will, can repel these forces and restore integrity.
Themes
Protection/Apotropaic, Battle of Light vs. Darkness, Defense of Brahman (sacred word), Repulsion of Rakṣas/hostile agencies
The seer
- Rishi
- Vasiṣṭha Maitrāvaruṇi
- Lineage
- Vasiṣṭha
- Other hymns
- RV 7.104.1, RV 7.104.3, RV 7.33, RV 7.18
Family tradition
Known for hymns of protection and for affirming the sovereignty of brahman (mantric truth) over hostile forces; priestly mastery of word as power.
Significance
Positions the sacred Word (brahman) as a living force that can be defended; the seer’s speech becomes a weapon of light when aligned with Indra-Soma.
The deity
- Devata
- Indra-Soma (with Agni as the model of burning offering)
- Epithets
- Vṛṣaṇā (mighty pair), Aghahara (removers of evil—functional), Agni-vat (fire-charged—by simile)
- Related deities
- Agni (purifier), Bṛhaspati (brahman and word-force), Sarasvatī/Vāc (right speech)
Cosmic role
They repel anti-ṛta vibrations, protect the sacrifice, and restore the right circulation of power between gods and human seeker.
Inner power
Union of discernment and delight that generates a purifying ‘immune fire’—able to detect and expel falsehood at the level of speech and perception.
In ritual
Where it is used
Rakṣo-han / protective recitation in the context of Soma sacrifice safeguarding; also applicable in expiatory contexts
इन्द्रा॑सोमा॒ सम॒घशं॑सम॒भ्य१॒॑घं तपु॑र्ययस्तु च॒रुर॑ग्नि॒वाँ इ॑व । ब्र॒ह्म॒द्विषे॑ क्र॒व्यादे॑ घो॒रच॑क्षसे॒ द्वेषो॑ धत्तमनवा॒यं कि॑मी॒दिने॑ ॥
इन्द्रा॑सोमा । सम् । अ॒घऽशं॑सम् । अ॒भि । अ॒घम् । तपुः॑ । य॒य॒स्तु॒ । च॒रुः । अ॒ग्नि॒वान्ऽइ॑व । ब्र॒ह्म॒ऽद्विषे॑ । क्र॒व्य॒ऽअदे॑ । घो॒रऽच॑क्षसे । द्वेषः॑ । ध॒त्त॒म् । अ॒न॒वा॒यम् । कि॒मी॒दिने॑ ॥
indrāsomā | sam | agha-śaṃsam | abhi | agham | tapuḥ | yayastu | caruḥ | agnivān-iva | brahma-dviṣe | kravya-ade | ghora-cakṣase | dveṣaḥ | dhattam | anavāyam | kimīdine
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4 pādas × ~11 syllables
Incantatory and expulsive; ‘sam…abhi…’ creates a gathering-then-thrust motion.
Feels like concentrating power in the chest/solar plexus and projecting it outward to repel intrusion.
- अघशंसम् (aghaśaṃsam)
- Literal: evil-speaking. Symbolic: false inner speech; hostile suggestion; vibration of discouragement
- अघम् (agham)
- Literal: evil/sin/harm. Symbolic: wrong movement that distorts the being
- तपुः (tapuḥ)
- Literal: heat, burning force. Symbolic: tapas as purifying intensity
- चरुः अग्निवानिव (carur agnivān iva)
- Literal: an oblation as if full of Agni. Symbolic: offering charged with inner fire—will made luminous and effective
- ब्रह्मद्विषे (brahmadviṣe)
- Literal: hater of brahman. Symbolic: anti-truth tendency; resistance to mantra and higher guidance
- क्रव्यादे (kravyāde)
- Literal: flesh-eater. Symbolic: devouring impulse that consumes prāṇa and clarity
- घोरचक्षसे (ghoracakṣase)
- Literal: dreadful-eyed. Symbolic: distorted perception that frightens and misleads
- किमीदिने (kimīdine)
- Literal: harm-doer/one who seeks ‘what harm?’. Symbolic: non-human disruptive force; intrusive compulsion or obsession
Apotropaic/abhicāra countering: protective use within Soma-sacrifice recitations; employed to repel rakṣas, sorcery, and brahma-dveṣa (hostility to sacred speech).
When countering hostile influences, slander/false speech, or inner disturbance during rite; also as personal protective japa.
Recite with intent to ‘gather’ (sam) and ‘drive back’ (abhi) negativity; visualize a fire-offering moving outward.
Use when dealing with intrusive thoughts, toxic inner narratives, or environments of negativity—strengthen truth-speech and boundaries.
Key roots: √tap 'to heat, burn' → tapuḥ (purifying ardor); √yā 'to go' → yayastu (let it go forth/impel); √dhā 'to place' → dhattam (set/establish, 2nd dual). agha 'evil, harm' + śaṃsa (from √śaṃs 'to recite, proclaim') → aghaśaṃsa 'one who proclaims evil/evil-voiced'. brahman (sacred formulation/vision) + √dviṣ 'to hate' → brahmadviṣ. kravya 'raw flesh' + √ad 'to eat' → kravyād 'flesh-eater', extended symbolically to devouring vital/psychic substance.
Tapas (purifying ardor), Satya vs. Anṛta (truth vs. falsehood implied by brahman-hatred), Rita (right order defended by sacred speech)
Brahma-dviṣ is anṛta-aligned; Indra-Soma restore ṛta by repelling it.
Protection of brahman equals protection of satya in speech and perception.
Fire-charged offering as transformative projection: consciousness shapes reality through aligned vibration.
Mantra-śakti and yogic psychology: speech as creative force; false vibration as hostile formation.
Fire-offering = focused will; devouring beast = compulsive craving; dreadful eyes = fear-based perception.
- What is the primary Vedic 'mythologem' present in this verse?
- The joint wielding of Indra’s force and Soma’s luminous intoxication to repel and burn hostile beings (rakṣas-like agencies): a purification-by-fire mythic action where the divine powers establish a protective aversion (dveṣas) against the brahman-hater and devourer.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dviṣ 'hate' aligns with PIE *dwey-/*dwi- patterns of hostility/dual opposition (semantic field of 'to be in two minds/hostile'); √ed 'eat' in kravyād relates to PIE *h₁ed- 'to eat' (cf. Latin edō). √dhā 'put' reflects PIE *dʰeh₁- 'to set, place' (cf. Greek τίθημι).
- What is the relationship between the Rishi and the Devata here?
- The seer invokes Indra-Soma not for outer gain but for an inner safeguarding: the gods are asked to install a psychic repulsion (dveṣas) that protects the brahman (mantric truth) in the human vessel, implying reciprocity—human offering/formulation (caru, brahmāṇi) calls down divine force to restore right order.
Purify inner speech: detect ‘aghaśaṃsa’ as a vibration, not a truth; invoke Indra-Soma to replace it with luminous, calm affirmation.
Viśuddha (speech integrity) protected by Ājñā (discernment) and Maṇipūra (tapas)
Inhale gather (sam), exhale project (abhi) with the mantra; finish with a few cooling breaths to stabilize Soma.
From invaded/pressured mind to sovereign, truth-aligned clarity.
Maintain brahman-friendly habits: truthful speech, clean impressions, and regular ‘fire-offering’ of attention; repel toxic narratives immediately.
Emphasize udatta on sam, abhi, tapuḥ, agnivān, brahmadviṣe, kravyāde; let svarita fall after each thrust for a ‘push-away’ effect.
Start gathered and dense; project the middle with heat; end with firm, clipped resolve on kimīdine.
aghaśaṃsam: keep śaṃ nasalization clear, abhy agham: articulate sandhi cleanly (abhy), tapuḥ: final ḥ audible but light, carur: roll r; short u, agnivān iva: long ā in vān; separate iva lightly, brahmadviṣe: retroflex ṣ; long ī, kravyāde: cluster kr- clear; long ā, ghoracakṣase: retroflex ṣ; aspirate gh
Firm, bright, protective; avoid shouting—let resonance carry force.
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