Rig Veda 10.134.2: Mandala 10, Sukta 134, Mantra 2
Sukta 10.134
- Devata
- Indra
- Rasa
- Vira (heroism) and Raudra (fury)
अव स्म दुर्हणायतो मर्तस्य तनुहि स्थिरम् । अधस्पदं तमीं कृधि यो अस्माँ आदिदेशति देवी जनित्र्यजीजनद्भद्रा जनित्र्यजीजनत् ॥
áva sma durhaṇāyató mártasya tanúhi sthirám | adháspadaṃ tám īṃ kṛdhi yó asmā́m̐ ādídeśati devī́ janitrī́ ajījanad bhadrā́ janitrī́ ajījanat ||
Zrzuć w dół, utwierdź obalenie śmiertelnika, którego trudno powstrzymać, postaw go na niższym gruncie, ktokolwiek nas wyznacza na szkodę. Albowiem boska, pomyślna Matka wydała cię na świat.
Word by Word
- अव
- down; away; offIndeclinableupasarga (preverb), indeclinableRoot अव (upasarga/avyaya)
- स्म
- indeed; just; emphatic particleIndeclinableparticle, indeclinableRoot स्म (nipāta)
- दुर्हणाय॒तः
- from the hard-striking/hostile oneAdjectivemasculine, ablative singularRole ApādānaRoot दुर्हणाय॒त् (prātipadika < dur- + √हन् ‘to strike/kill’ + -āyat-)
- मर्तस्य
- of the mortalNounmasculine, genitive singularRole Sambandha (genitive relation)Root मर्त (prātipadika)
- तनुहि
- stretch out; extendVerbimperative, 2nd person singular, parasmaipadaRoot √तन् (तन॑) ‘to stretch/extend’
- स्थिरम्
- firm; steadyAdjectiveneuter, accusative singular (used adverbially/qualifying an implied object)Role Karma (qualifier of the object/result)Root स्थिर (prātipadika)
- अधस्पदम्
- a lower place; under-foot positionNounneuter, accusative singularRole KarmaRoot अधस्-पद (prātipadika)
- तम्
- himPronounmasculine, accusative singularRole KarmaRoot तद् (sarvanāman)
- ईम्
- just; indeed; straightwayIndeclinableenclitic particle, indeclinableRoot ईम् (nipāta)
- कृधि
- make; putVerbimperative, 2nd person singular, parasmaipadaRoot √कृ (कृणोति) ‘to make/do’
- यः
- whoPronounmasculine, nominative singularRole Kartā (of the relative clause)Root यद् (relative pronoun)
- अस्मान्
- usPronounplural, accusativeRole KarmaRoot अस्मद् (pronoun)
- आ
- towards; untoIndeclinablepreverb, indeclinableRoot आ (upasarga/avyaya)
- दिदेशति
- points at; directs (against)Verbpresent indicative, 3rd person singular, parasmaipadaRoot √दिश् (दिशति) ‘to point out/show/aim’
- देवी
- the goddessNounfeminine, nominative singularRole KartāRoot देवी (prātipadika)
- जनित्री
- the begetter; motherNounfeminine, nominative singularRole Kartā (apposition to देवी)Root जनित्री (prātipadika < √जन् ‘beget’ + -तृ/-त्री)
- अजीजनत्
- begot; brought forthVerbaorist (injunctive/aorist), 3rd person singular, parasmaipadaRoot √जन् (जनयति/जायते) ‘to beget’
- भद्रा
- auspicious; graciousAdjectivefeminine, nominative singularRole Kartā (as epithet/apposition)Root भद्र (prātipadika)
- जनित्री
- the begetter; motherNounfeminine, nominative singularRole Kartā (repeated apposition)Root जनित्री (prātipadika)
- अजीजनत्
- begot; brought forthVerbaorist (injunctive/aorist), 3rd person singular, parasmaipadaRoot √जन् ‘to beget’
Sandhi Notes
- External sandhi resolved minimally: (1) अधस्पदं तमीं कृधि → अधस्पदम् तम् ईम् कृधि (m + t sandhi; enclitic ईम् separated). (2) यो अस्माँ आ दिदेशति → यः अस्मान् आ दिदेशति (o + a → avagraha; anusvāra normalized to -न्). Other items are already in pada-like form
- accents retained as in source where applicable
The meaning
Outer meaning
A request to Indra: cast down and make firm the overthrow of the hard-to-restrain mortal; place him in a lower footing—whoever points us out for harm. The divine auspicious Mother brought you forth.
Inner meaning
The ‘mortal hard to restrain’ is the unruly ego-force—stubborn impulses, violent desire, or hostile habit that ‘designates’ (ādideśati) the seeker for harm by fixing attention on lower movements. Indra is asked not only to strike it down but to make the overthrow stable (sthira): a lasting reordering where the hostile tendency is relegated to a lower status (adhaspada), no longer governing the consciousness. The refrain recalls that this conquering power is Mother-born—Shakti-backed transformation, not mere repression.
Universal truth
Lasting freedom requires not episodic suppression but a stable reordering of consciousness: the lower impulses must be displaced from authority, and this is accomplished by a higher, truth-born power.
Themes
subduing aggressor, stabilizing protection, divine birth-power
The seer
- Other hymns
- Rig Veda 10.134.1-6
Significance
The mantra is a practical psychology of transformation: not hatred of the lower, but a firm re-placement of it; the Mother-born Indra-force accomplishes stable inner governance.
The deity
- Devata
- Indra (supported by Devī Janitrī)
- Epithets
- vṛtrahan (slayer of obstruction), niyantṛ (restrainer/leader, functional epithet), pati (lord)
- Related deities
- Devī Janitrī (Shakti), Varuṇa (law/constraint), Agni (will)
Cosmic role
Subdues disordering mortal forces; establishes hierarchy of planes (higher governing lower).
Inner power
Mastery that makes victory stable; the power to demote compulsions and restore right order.
In ritual
Where it is used
Protective and subduing invocation to Indra; countering hostility and restoring the sacrificer’s safety
अव॑ स्म दुर्हणाय॒तो मर्त॑स्य तनुहि स्थि॒रम् । अ॒ध॒स्प॒दं तमीं॑ कृधि॒ यो अ॒स्माँ आ॒दिदे॑शति दे॒वी जनि॑त्र्यजीजनद्भ॒द्रा जनि॑त्र्यजीजनत् ॥
अव॑ । स्म॒ । दुः॒ऽह॒ना॒य॒तः । मर्त॑स्य । त॒नु॒हि॒ । स्थि॒रम् । अ॒धः॒ऽप॒दम् । तम् । ई॒म् । कृ॒धि॒ । यः । अ॒स्मान् । आ॒ऽदिदे॑शति । दे॒वी । जनि॑त्री । अ॒जी॒ज॒न॒त् । भ॒द्रा । जनि॑त्री । अ॒जी॒ज॒न॒त् ॥
ava | sma | duḥ-hanāyataḥ | martasya | tanuhi | sthiram | adhaḥ-padam | tam | īm | kṛdhi | yaḥ | asmān | ādideśati | devī | janitrī | ajījanat | bhadrā | janitrī | ajījanat
44
4 x ~11
Downward-driving, decisive, with a sealing refrain
Creates a sense of firm boundary and stable control; helpful for cutting compulsive momentum.
- दुर्हणायतः (durhaṇāyataḥ)
- Literal: hard to restrain/control. Symbolic: obstinate ego-vital force; compulsive pattern resistant to discipline
- मर्तस्य (martasya)
- Literal: of the mortal. Symbolic: the limited ego-consciousness bound to desire and fear
- तनुहि स्थिरम् (tanuhi sthiram)
- Literal: stretch/extend firmly; make firm. Symbolic: establish a stable overthrow; durable mastery, not temporary victory
- अधस्पदम् (adhaspadam)
- Literal: lower footing/place. Symbolic: demotion of lower nature from the seat of command
- आदिदेशति (ādideśati)
- Literal: points out, marks, designates. Symbolic: hostile ‘naming’—fixing the mind on harm; targeting through suggestion/intent
- देवी जनित्री / भद्रा जनित्री
- Literal: divine/auspicious Mother. Symbolic: Shakti as source of victorious transformation and right order
Protective/curative: stabilizing the ‘casting down’ of an aggressor; could be used in rites addressing conflict, slander, or hostile targeting, reinforced by the refrain of Indra’s divine birth-power.
When facing threats, disputes, or inner/outer adversity; in Indra rites seeking control over ‘unruly’ forces
Recitation with oblation and intention of pacification/subjugation
Use when breaking addictions/compulsions or dealing with persistent negative thought; a mantra for stable inner boundaries.
dur-haṇāyata-: dur- ‘hard/bad’ + haṇāyata (from √han/√haṇ ‘to strike’ with desiderative/causative-like formation) → ‘one bent on striking, hard to manage’. tanúhi from √tan ‘to stretch, extend’—here idiomatically ‘set/establish’ a firm state (sthiram). The refrain devī janitrī ajījanat underscores Indra’s legitimacy as born of the generative divine power, hence capable of enforcing order against merely mortal hostility.
divine legitimacy vs. mortal aggression, stability (sthira) as establishment of ṛta
Placing the hostile force in ‘lower footing’ restores cosmic/psychic hierarchy consistent with Ṛta.
Stable overthrow (sthira) reflects Satya’s enduring establishment, not transient moods.
Mother births the power that reorders the worlds within the seeker.
Integral-yogic psychology: transformation via higher force; demotion of lower nature rather than moralistic suppression.
Downward movement = descent of decisive force; lower footing = subconscious/lower vital no longer ruling the mental-vital field.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘casting down’ of the hostile marker, paired with the refrain of Indra’s divine birth. The mythic logic: a power born of the goddess (creative truth-force) can permanently fix (sthiram) the defeat of a merely mortal aggressor.
- How does the linguistic structure reflect Proto-Indo-European roots?
- márta ‘mortal’ is from PIE *mer- ‘to die’ (cf. Latin mors). sthirá ‘firm’ relates to PIE *steyh₂- ‘stiff, stand’ (cf. English ‘stiff’ via Germanic). √tan ‘stretch’ is PIE *ten- (cf. Latin tendere).
- What is the relationship between the Rishi and the Devata here?
- The rishi calls on Indra’s divinely generated authority to secure a lasting inner and outer protection. The refrain functions as a theological guarantee: because Indra is ‘born’ of the auspicious Mother-force, his action can be made stable, not temporary.
Invoke Indra to establish stable mastery over a specific compulsive pattern; feel it placed ‘below’ awareness.
maṇipūra (will mastery) and mūlādhāra (where compulsions lodge)
Strong, controlled exhale on ‘ava sma…’; brief kumbhaka to ‘seal’ sthira; gentle inhale re-centering in the heart.
Firm, contained power; clear inner hierarchy
Name the pattern; chant 9/27 times; visualize it descending from the head-space to below the navel, losing authority; end with quiet remembrance of the Mother-source.
Svara not provided; chant with emphatic downward cadence on ‘áva sma’ and ‘ádhaspadam’; keep the refrain steady and auspicious.
Strike ‘áva’ clearly; hold ‘sthíram’ with firmness; soften into reverence on ‘devī janitrī…’.
durhaṇāyato: keep retroflex ṇ and long ā, adhaspadam: clear dh, short a, ādideśati: long ā; palatal ś (not s)
Commanding, clipped consonants; end with calmer devotional tone on the Mother refrain
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