Rig Veda 1.103.4: Mandala 1, Sukta 103, Mantra 4
Sukta 1.103
- Rishi
- Kutsa Āṅgirasa
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
तदूचुषे मानुषेमा युगानि कीर्तेन्यं मघवा नाम बिभ्रत् । उपप्रयन्दस्युहत्याय वज्री यद्ध सूनुः श्रवसे नाम दधे ॥
tád ūcúṣe mā́nuṣemā́ yugā́ni kīrtényam maghávā nā́ma bíbhrat | upa-práyan dasyu-hátyāya vajrī́ yád dha sūnúḥ śrávase nā́ma dadhé ||
To ludzkie pokolenia głosiły przez wieki, niosąc godną chwały nazwę Maghawana. Dzierżyciel piorunu wyruszył na zabicie Dasju, gdy Syn ustanowił dla siebie imię dla wzrostu słuchu i sławy.
Word by Word
- तत्
- that, itPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (सामान्यतः ‘तत्’ = ‘that/it’ as object; here deictic to the following fame/name)Root तद् (सर्वनाम-प्रातिपदिक)
- ऊचुषे
- has spoken/utteredVerbलिट् (परफेक्ट), आत्मनेपद, 3 पुरुष, एकवचनRole Kriyā (मुख्य क्रिया: ‘has said/uttered’)Root वच् (धातु) → परोक्ष/परफेक्ट ‘उवाच’ (Vedic); here perf. mid.
- मानुषे
- for/among men, humanAdjective (used substantively)पुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी, एकवचन (लोक/सम्बन्ध)Role Adhikaraṇa (संबन्ध/विषय: ‘among/for mankind’)Root मानुष (प्रातिपदिक)
- इमा
- thesePronoun/Determinerस्त्रीलिङ्ग, प्रथमा, बहुवचन (युगानि इति नपुंसक-बहुवचनस्य विशेषणवत्; वैदिके लिङ्ग-व्यत्ययः सम्भवः)Role Viśeṣaṇa (युगानि-विशेषण)Root इदम् (सर्वनाम-प्रातिपदिक)
- युगानि
- ages, generationsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Karma/Adhikaraṇa (काल-परिमाण: ‘for these ages/through ages’)Root युग (प्रातिपदिक)
- कीर्तेन्यम्
- praiseworthy, to be celebratedAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (नाम इत्यस्य विशेषणम्)Role Viśeṣaṇa (नाम-विशेषण)Root कीर्तेन्य (प्रातिपदिक; √कीर्त्/कीर् ‘to praise, proclaim’ से ‘praiseworthy’)
- मघवा
- the bountiful one (Indra)Noun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (बिभ्रत्/दधे इत्यस्य कर्ता: Indra)Root मघवन् (प्रातिपदिक; इन्द्रस्य विशेषणम्)
- नाम
- nameNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (बिभ्रत्/दधे—‘bearing/placing a name’)Root नामन् (प्रातिपदिक)
- बिभ्रत्
- bearing, carryingVerb (participle)वर्तमान कृदन्त (परस्मैपदी), प्रथमा, एकवचन, पुंलिङ्ग (मघवा-समन्वय)Role Kartṛ-sādhana (कर्तरि वर्तमान-विशेषण: ‘bearing’)Root √भृ (धातु) ‘to bear’
- उपप्रयन्
- approaching, advancingVerb (participle)वर्तमान कृदन्त, प्रथमा, एकवचन, पुंलिङ्ग (मघवा-समन्वय)Role Kartṛ-sādhana (कर्तरि: ‘approaching/advancing’)Root उप-√प्रि/√प्रय (धातु) ‘to go/advance’ (with उप)
- दस्युहत्या॑य
- for the killing of the DasyusNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole Sampradāna/Purpose (अर्थे चतुर्थी: ‘for the slaying of the Dasyus’)Root दस्यु-हत्या (समास; दस्यु + हत्या < √हन्)
- वज्री
- the wielder of the thunderboltNoun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (इन्द्रस्य पुनर्नाम; कर्तृ-सम्बन्ध)Root वज्रिन् (प्रातिपदिक; ‘having the vajra’)
- यत्
- when/that whichRelative pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Sambandha (यद्–तद् सम्बन्ध: ‘when/that which’)Root यद् (सर्वनाम-प्रातिपदिक)
- ह
- indeedIndeclinableनिपात (उपपद-बल/वाक्य-निश्चय)Root ह (निपात)
- सूनुः
- sonNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (दधे इत्यस्य कर्ता; ‘the son’)Root सूनु (प्रातिपदिक)
- श्रवसे
- for fame, for gloryNounनपुंसकलिङ्ग, चतुर्थी, एकवचनRole Sampradāna/Purpose (अर्थे चतुर्थी: ‘for fame/renown’)Root श्रवस् (प्रातिपदिक)
- नाम
- nameNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (दधे—‘set/placed a name’)Root नामन् (प्रातिपदिक)
- दधे
- has placed, has assumedVerbलिट् (परफेक्ट), आत्मनेपद, 3 पुरुष, एकवचनRole Kriyā (मुख्य क्रिया: ‘has placed/assumed’)Root √धा (धातु) ‘to place, set’
Sandhi Notes
- Sandhi resolution: तदूचुषे → तत् + ऊचुषे (final -d → -t before vowel; vowel coalescence)
- मानुषेमा → मानुषे + इमा (e + i → e/ai contraction in Vedic orthography; written as -eमा)
- उपप्रयन्दस्युहत्या॑य → उपप्रयन् + दस्युहत्या॑य (n + d junction)
- वज्री यद्ध → वज्री + यत् + ह (yad + ha often written yaddha with gemination/orthographic doubling)
The meaning
Outer meaning
Across human ages people have spoken of Indra’s fame-worthy name Maghavan; the vajra-bearer went forth to slay the Dasyu when the Son established a name for renown.
Inner meaning
The tradition of the soul across generations preserves a living remembrance of the bountiful Power (Maghavan)—the illumined Mind that gives riches of consciousness. Indra ‘goes forth’ whenever the seeker’s inner ‘son’—the emerging divine birth in us (sūnuḥ)—takes up a destined name: the formed identity of aspiration aimed at śravas (inspired hearing, revelation, true fame). The slaying of Dasyu signifies the recurring necessity to confront the hostile formations that deny the sacrifice—forces that refuse offering and growth.
Universal truth
Humanity advances by keeping alive the memory of the higher ideal and by repeatedly re-choosing it; each awakening creates a new inner identity aligned to truth, which then confronts and overcomes negation.
Themes
transmission across ages, name and fame as power, advance against the Dasyu, mantric memory
The seer
- Rishi
- Kutsa Āṅgirasa
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.102, RV 1.103, RV 1.104, RV 1.105
Family tradition
Āṅgirasa hymns preserve the memory of Indra’s archetypal victory as a perpetual pattern for the sacrificer’s inner journey.
Significance
Kutsa emphasizes the transmissible mantra-memory (kīrti/śravas) that carries power across time—what is ‘spoken’ becomes a force for future awakenings.
The deity
- Devata
- Indra
- Epithets
- Maghavan, Vajrī/Vajrin, Śūra
- Related deities
- Sarasvatī (inspired speech), Agni (leader of sacrifice), Bṛhaspati (lord of the word), Maruts
Cosmic role
Bearer of the victorious Name and Fame; initiator of the decisive movement against hostile powers.
Inner power
The capacity in consciousness to take up a higher identity and act from it, turning remembrance into conquering force.
In ritual
Where it is used
Indra stotras/śastras in Soma rites; praise sections that ‘name’ Indra as Maghavan.
तदू॒चुषे॒ मानु॑षे॒मा यु॒गानि॑ की॒र्तेन्यं॑ म॒घवा॒ नाम॒ बिभ्र॑त् । उ॒प॒प्र॒यन्द॑स्यु॒हत्या॑य व॒ज्री यद्ध॑ सू॒नुः श्रव॑से॒ नाम॑ द॒धे ॥
तत् । ऊ॒चुषे॑ । मानु॑षा । इ॒मा । यु॒गानि॑ । की॒र्तेन्य॑म् । म॒घऽवा । नाम॑ । बिभ्र॑त् । उ॒प॒ऽप्र॒यन् । द॒स्यु॒ऽहत्या॑य । व॒ज्री । यत् । ह॒ । सू॒नुः । श्रव॑से । नाम॑ । द॒धे ॥
tat | ūcuṣe | mānuṣā | imā | yugāni | kīrtenyam | magha-vā | nāma | bibhrat | upa-prayan | dasyu-hatyāya | vajrī | yat | ha | sūnuḥ | śravase | nāma | dadhe
44
4 x ~11 syllables
Narrative-heroic, with a commemorative tone—like a proclamation remembered and retold.
Strengthens conviction through remembrance; the cadence feels like oral tradition turning into living power.
- मानुषा युगानि (mānuṣā yugāni)
- Literal: human generations/ages. Symbolic: the continuity of aspiration in collective and individual evolution
- कीर्तेन्य (kīrtenya)
- Literal: worthy of praise/fame. Symbolic: that which deserves remembrance because it uplifts consciousness
- मघवा (maghavā)
- Literal: bountiful, generous. Symbolic: the higher Mind that bestows inner riches—light, force, joy
- नाम (nāma)
- Literal: name. Symbolic: formed power/identity; a stable vibration of the soul’s intention
- दस्युहत्या (dasyuhatyā)
- Literal: slaying of the Dasyu. Symbolic: overcoming hostile, truth-denying movements
- सूनुः (sūnuḥ)
- Literal: son. Symbolic: the divine birth in the seeker; new emergent consciousness
- श्रवस् (śravas)
- Literal: hearing, fame, renown. Symbolic: revelatory hearing; inspired reception and its luminous expression
Genealogy of praise: legitimizes present recitation by placing it in an ancient transmission; suited to ritual reinforcement of Indra’s fame and efficacy
During Soma offering sequences and recitations emphasizing Indra’s fame and Dasyu-slaying.
Recited as praise to invoke Indra’s decisive intervention; reinforces communal śraddhā.
Use as an affirmation mantra: recall a lineage of aspiration (teachers, ancestors, one’s own past victories) and ‘take the Name’—a clear sankalpa aligned to truth.
kīrti/śravas are linked to the Vedic idea of ‘that which is heard’ (śruti) and spreads as living fame; inwardly this is the propagation of inspired truth in consciousness. nāma is not mere label but a power-formulation: to ‘set a name’ is to establish a stable mode of force. dasyu-hatyā continues the anti-obstruction theme.
śravas/śruti (heard truth, inspired hearing), nāma as power-form, tradition as continuity of realization
The ‘spoken through ages’ points to ṛta as a transmitted order: right knowledge preserved as living speech.
True name (nāma) is a satya-formation: when aligned to truth it becomes effective power.
Naming as creation: the Son ‘sets a name’—the divine birth organizes consciousness by the word.
Mantra-śakti orientation (Aurobindo): the Name/Word as formative force in yoga.
Storm advance = mobilization of consciousness; thunderbolt = decisive insight; ‘ages’ = cycles of inner growth.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘name-making through heroic deed’: Indra becomes kīrtenya (fame-worthy) by going forth against the Dasyu. The establishment of nāma for śravas indicates that victory creates a stable, repeatable power-sign in tradition—myth becomes mantra.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vac ‘speak’ is PIE *wekw-; √bhṛ ‘bear’ is PIE *bher- (English bear). yugá reflects PIE *yeug- ‘yoke/join’ with semantic shift to ‘age’ (a joined cycle). These show deep IE inheritance in both lexicon and poetic framing (fame, name, heroic action).
- What is the relationship between the Rishi and the Devata here?
- The rishi positions his utterance as part of an unbroken chain (‘humans have spoken this through the ages’). The devatā is approached through nāma and śravas: by bearing and voicing the name, the rishi reactivates Indra’s force for present conquest over inner Dasyus.
Contemplate the ‘Name’ you live by: replace ego-name with soul-name (truth-intent). Let that identity move against inner Dasyu forces (doubt, denial).
Viśuddha (word/name) supported by Ājñā (discernment).
Japa on exhale; brief pause after ‘nāma’ phrases to feel the name settle as vibration.
From scattered self-sense to a unified aspirational identity with forward drive.
Choose a simple inner name-intention (e.g., ‘truth’, ‘light’, ‘courage’). Repeat while feeling it become your sūnuḥ—your emerging divine birth—then silently offer one resistance into Indra’s action.
Vedic accentuation with udatta on key epithets (maghavā́, vajrī́) and verbs of motion (upapráyan).
Keep ‘maghavā nāma’ as a highlighted rise; let the cadence ‘announce’ the name clearly; avoid swallowing final visarga/long vowels in śravasé.
kīrtenyam: keep long ī and clear rt cluster., upaprayán: articulate pr without inserting a vowel., dasyuhatyāya: maintain yāya ending with long ā., śravase: pronounce śra- softly palatal, not sa-.
Proclamatory but controlled; like a remembered declaration.
9
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
