Rig Veda 1.103.7: Mandala 1, Sukta 103, Mantra 7
Sukta 1.103
- Rishi
- Kutsa Āṅgirasa
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
तदिन्द्र प्रेव वीर्यं चकर्थ यत्ससन्तं वज्रेणाबोधयोऽहिम् । अनु त्वा पत्नीर्हृषितं वयश्च विश्वे देवासो अमदन्ननु त्वा ॥
tád indra préva vīryàṃ cakartha yát sasántaṃ vájreṇā́bodhayo ’hím | ánu tvā pátnīr hṛṣitáṃ váyaś ca víśve devā́so amadan ánu tvā ||
To zaprawdę, o Indro, był twój bohaterski czyn, gdy piorunową siłą przebudziłeś śpiącego Węża. Za tobą podążały małżonki i radosne moce życia; wszyscy bogowie radowali się, idąc za tobą.
Word by Word
- तत्
- that (deed/act)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (प्रशंसितं/उक्तं ‘that deed’)Root तद् (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग, सम्बोधन, एकवचनRole (सम्बोधन) संबोधितःRoot इन्द्र (प्रातिपदिक)
- प्र
- forth; fullyIndeclinableअव्ययRole (क्रियाविशेषण)Root प्र (उपसर्ग/अव्यय)
- इव
- as if; likeIndeclinableअव्ययRole (उपमा-सूचक)Root इव (निपात)
- वीर्यम्
- heroic power; valorNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot वीर्य (प्रातिपदिक)
- चकर्थ
- you have done; you accomplishedVerbलिट् (परोक्षभूत/परफेक्ट), मध्यमपुरुष, एकवचन, परस्मैपदRole (क्रिया)Root कृ (धातु)
- यत्
- that whichPronoun (relative)नपुंसकलिङ्ग, द्वितीया, एकवचन (सम्बन्धसूचकं ‘that which’)Role Karma (सम्बन्धवाक्ये) / सम्बन्धकRoot यद् (सर्वनाम-प्रातिपदिक)
- ससन्तम्
- sleepingParticiple (adjectival)पुंलिङ्ग, द्वितीया, एकवचन (वर्तमानकृदन्तः)Role Karma (अहिम् विशेषयति)Root सस्/संस् (धातु ‘to sleep’) → ससन्त् (वर्तमान-कृदन्त/विशेषण)
- वज्रेण
- with the thunderboltNounपुंलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot वज्र (प्रातिपदिक)
- अबोधयः
- you awakened; you rousedVerbलुङ् (अorist), मध्यमपुरुष, एकवचन, परस्मैपदRole (क्रिया)Root बुध् (धातु) + अ (अग्मेण augment)
- अहिम्
- the serpent (Ahi/Vṛtra)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot अहि (प्रातिपदिक)
- अनु
- after; followingIndeclinableअव्ययRole (क्रियाविशेषण/संबन्ध) ‘following/after’Root अनु (उपसर्ग/अव्यय)
- त्वा
- youPronounद्वितीया, एकवचन (एनक्लिटिक)Role Karma (अनु + त्वा) / लक्ष्यRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- पत्नीः
- wives; consortsNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot पत्नी (प्रातिपदिक)
- हृषितम्
- rejoicing; exhilaratedParticiple (adjectival)पुंलिङ्ग, द्वितीया, एकवचन (त्वा विशेषयति)Role Karma (त्वा विशेषणम्)Root हृष् (धातु ‘to be excited/joyful’) → हृषित (भूतकृदन्त)
- वयः
- vigor; youthful strength (vayas)Nounनपुंसकलिङ्ग, प्रथमा, एकवचनRole Kartā (पत्नीः सह समुच्चित-कर्ता)Root वयस् (प्रातिपदिक)
- च
- andIndeclinableअव्ययRole (समुच्चय)Root च (निपात)
- विश्वे
- allAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (देवासः विशेषणम्)Root विश्व (प्रातिपदिक)
- देवासः
- the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot देव (प्रातिपदिक)
- अमदन्
- rejoiced; were exhilaratedVerbलुङ् (अorist/इम्पर्फेक्ट-प्रयोग), प्रथमपुरुष, बहुवचन, परस्मैपदRole (क्रिया)Root मद् (धातु ‘to rejoice/be exhilarated’)
- अनु
- after; followingIndeclinableअव्ययRole (क्रियाविशेषण/संबन्ध)Root अनु (उपसर्ग/अव्यय)
- त्वा
- youPronounद्वितीया, एकवचन (एनक्लिटिक)Role Karma (अनु + त्वा)Root युष्मद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: तत् इन्द्र प्र इव वीर्यम् चकर्थ यत् ससन्तम् वज्रेण अबोधयः अहिम् । अनु त्वा पत्नीः हृषितम् वयः च विश्वे देवासः अमदन् अनु त्वा ॥ 1) तद्+इन्द्र → तदिन्द्र (व्यञ्जन-सन्धि)
- 2) वज्रेण+अबोधयः → वज्रेणाबोधयः (स्वर-सन्धि: अ+अ→आ)
- 3) अबोधयः+अहिम् → अबोधयोऽहिम् (अ+अ→अवग्रह ‘ऽ’)
- 4) पत्नीः+हृषितम् → पत्नीर्हृषितम् (विसर्ग/रुत्व: ईः + ह → ईर् + ह)
The meaning
Outer meaning
Indra’s heroic deed was to awaken the sleeping serpent with the thunderbolt. After him the consorts and glad life-powers followed; all the gods rejoiced following him.
Inner meaning
The climactic inner act: Indra’s lightning discernment (vajra) awakens the coiled, sleeping serpent-power (ahi) that lies inert in the depths—symbol of the latent energy held by the subconscient cover. This ‘awakening’ is not mere stimulation; it is the rousing of a bound force so it can be mastered and turned toward the divine movement. Once the central illumination acts, the ‘consorts’ (patnīḥ)—supporting powers of harmony and fulfillment—and the rejoicing life-energies (hṛṣitaṃ vayaḥ) follow in right sequence. Then all the gods (all higher faculties) delight because the being moves as a coordinated divine polity.
Universal truth
When higher intelligence awakens the deepest latent energy, the whole system reorganizes: supportive qualities and life-forces align, and the higher faculties harmonize in joy.
Themes
awakening the serpent (bringing obstruction to consciousness), heroic deed, harmonization of divine powers, Soma-delight
The seer
- Rishi
- Kutsa Āṅgirasa
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.32 (Vṛtra/Ahi motif), RV 1.51 (gods following Indra), RV 1.103
Family tradition
Āṅgirasa hymns often culminate in the decisive turning-point: the release/awakening in the depths that allows the full host of divine powers to act together.
Significance
Kutsa’s vision here is integrative: illumination does not only destroy; it awakens and reorganizes the life-force so the whole inner pantheon can rejoice and collaborate.
The deity
- Devata
- Indra
- Epithets
- Vajrin, Śūra, Leader of the gods
- Related deities
- Maruts (life-forces), Aditi’s powers/consorts, Agni, Soma
Cosmic role
Awakener and conqueror of the serpent-power; initiator of the collective divine movement.
Inner power
Illumination that penetrates the subconscient, rouses dormant energies, and brings them into right order and joy.
In ritual
Where it is used
Indra victory recitations in Soma contexts; mythic exemplum supporting successful completion of rite.
तदि॑न्द्र॒ प्रेव॑ वी॒र्यं॑ चकर्थ॒ यत्स॒सन्तं॒ वज्रे॒णाबो॑ध॒योऽहि॑म् । अनु॑ त्वा॒ पत्नी॑र्हृषि॒तं वय॑श्च॒ विश्वे॑ दे॒वासो॑ अमद॒न्ननु॑ त्वा ॥
तत् । इ॒न्द्र॒ । प्र । अव॑ । वी॒र्य॑म् । च॒क॒र्थ॒ । यत् । स॒सन्त॒म् । वज्रे॑ण । अबो॑धयः । अहि॑म् । अनु॑ । त्वा॒ । पत्नीः॑ । हृ॒षि॒तम् । वयः॑ । च॒ । विश्वे॑ । दे॒वासः॑ । अ॒म॒द॒न् । अनु॑ । त्वा॒ ॥
tat | indra | pra | ava | vīryam | cakartha | yat | sasantam | vajreṇa | abodhayaḥ | ah im | anu | tvā | patnīḥ | hṛṣitam | vayaḥ | ca | viśve | devāsaḥ | amadan | anu | tvā
44
4 x ~11 syllables
Dramatic and climactic; strong caesuras heighten the ‘awakening’ moment and the following surge.
Produces a felt breakthrough—like a sudden inner opening—followed by uplift and collective joy.
- अहि (ahi)
- Literal: serpent. Symbolic: latent subconscient power/obstruction; coiled energy under the cover
- ससन्त (sasantaṃ)
- Literal: sleeping, lying still. Symbolic: inert or unconscious force needing awakening
- वज्र (vajra)
- Literal: thunderbolt. Symbolic: lightning illumination/discernment that breaks and awakens
- अबोधयः (abodhayaḥ)
- Literal: you awakened. Symbolic: bringing unconscious energies into conscious governance
- पत्नीः (patnīḥ)
- Literal: wives/consorts. Symbolic: supporting harmonies/powers that complete and stabilize the main force
- वयः (vayaḥ)
- Literal: vitality, life-power. Symbolic: prāṇic energies uplifted into glad obedience
- विश्वे देवासः (viśve devāsaḥ)
- Literal: all the gods. Symbolic: all higher faculties—light, will, harmony—rejoicing in unified action
Indra heroic praise; suitable for climactic recollection of the serpent episode within Soma laudations
At points emphasizing Indra’s decisive deed and the gods’ rejoicing—invoking successful ‘awakening’ of powers in the sacrifice.
Praise with Soma offering; mental enactment of awakening and orderly following of powers.
Use when stuck in inertia: invoke Indra to awaken the ‘sleeping serpent’ (deep habit-energy) into conscious, directed force; then invite harmony and life-joy to follow.
abodhayaḥ is causative of √budh ‘wake/know’: Indra’s strike is an awakening—bringing latent obstruction into the field where it can be overcome. √mad ‘rejoice/intoxicate’ ties to Soma delight and to the gods’ assent. The ‘following’ (anu) motif portrays harmonization of multiple powers once Indra leads.
awakening (bodha) as prerequisite to transformation, collective harmony of powers (all gods follow), ānanda/delight (mad)
After awakening, the gods ‘follow’—sign of ṛta restored: right sequence and coordination of powers.
True awakening is governed by knowledge (vajra) rather than impulsion; it yields rejoicing, not chaos.
Awakening of the depths is a cosmogonic act: from inertia to ordered life and divine collaboration.
Psychological Veda (Aurobindo): Ahi as subconscient/obstruction; Indra’s action as illumination transforming lower nature.
Serpent=coiled latent energy; thunderbolt=sudden insight; following host=harmonized faculties and energized life.
- What is the primary Vedic 'mythologem' present in this verse?
- A variant articulation of the serpent myth: Indra ‘awakens’ the sleeping Ahi with the vajra. The mythic action emphasizes revelation—bringing hidden obstruction into wakeful awareness—after which allied powers (patnīḥ, vayaḥ, all devās) align and rejoice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √budh ‘awake/know’ corresponds to PIE *bheudh- (cf. English bid/forbid is different, but German bieten etc; closer: English be- ‘awake’ not; still PIE *bheudh- yields ‘bodhi’ family). √mad is Indo-Iranian with parallels in ecstatic/ritual lexicon. The heroic deed framing (vīrya + perfect) is typical archaic IE praise style.
- What is the relationship between the Rishi and the Devata here?
- The rishi confirms Indra’s decisive act as paradigmatic and thereby calls it into present efficacy. By celebrating the leadership of Indra that makes all other powers follow, the rishi seeks an integrated inner movement where faculties rejoice in the right impulsion.
Awaken dormant energy with illumination: bring light to the deepest inertia and redirect it toward aspiration.
Mūlādhāra (serpent/latent energy) guided by Ājñā (vajra-like discernment).
Brisk-energetic rounds of nāḍī-śodhana or 6–9 cycles of bhastrikā-lite (gentle), then sit still and visualize the serpent-energy awakening under a calm, luminous command.
From tamasic sleep in the depths to energized, ordered movement with joy.
Chant once slowly to ‘aim’ the vajra (clarity), then 3–7 times with stronger breath. Afterward, sit and feel a steady upward current; invite the ‘patnīḥ’—peace, harmony, wideness—to stabilize the awakened force.
Triṣṭubh with a pronounced udatta emphasis around vajréṇa and abódhayaḥ; the second half should flow as a ‘following’ procession.
Mark the climactic strike: slightly stronger pitch-rise and clarity on ‘vajreṇa’; then lighten and smoothen on ‘anu tvā…’ phrases to convey following and joy.
sasantaṃ: keep nasal ‘ṃ’ audible; do not overlengthen., vajreṇābodhayo: articulate sandhi cleanly (vajreṇa + abodhayaḥ)., patnīḥ: retroflex ṇ; long īḥ., hṛṣitam: keep ṛ vowel clear; ṣ consonant distinct.
Bright, ringing onset for the ‘vajra’ moment; then expansive, celebratory resonance.
3
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.
