Rig Veda 10.152.1: Mandala 10, Sukta 152, Mantra 1
Sukta 10.152
- Rishi
- Traditionally attributed in Anukramaṇī to a late Vedic seer
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
शास इत्था महाँ अस्यमित्रखादो अद्भुतः । न यस्य हन्यते सखा न जीयते कदा चन ॥
śā́sa itthā́ mahā́m asy amitra-khādó ádbhutaḥ | ná yásya hanyáte sakhā́ ná jī́yate kadā́ caná ||
O Władcza Potęgo, tak jesteś wielki, cudowny, pożerający wrogie siły. Ten, którego jesteś towarzyszem, nie zostaje powalony, ani nigdy nie zostaje pokonany.
Word by Word
- शासः
- the ruler / the chastiser (one who commands)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (स्तुत्य-विशेषणरूपेण) / विषयःRoot शास् (धातु) → शास्- (प्रातिपदिक) / शास् (शासन/शासक-भाव)
- इत्था
- thus, in this mannerIndeclinableअव्ययम्Role क्रियाविशेषणम् (प्रकार/रीति)Root इत्था (अव्यय)
- महान्
- greatAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (शासः/सः इत्यस्य)Root महत् (प्रातिपदिक)
- असि
- you areVerbलट् (वर्तमान), मध्यमपुरुषः, एकवचनम्Role क्रियाRoot अस् (धातु)
- अमित्रखादः
- devourer of foesNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (सम्बोधितस्य/त्वम्)Root अमित्र-खाद (प्रातिपदिक; खाद् ‘to eat/devour’ से बहुव्रीहि/तत्पुरुष-समास)
- अद्भुतः
- marvellous, wondrousAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (सम्बोधितस्य/त्वम्)Root अद्भुत (प्रातिपदिक)
- न
- notIndeclinableअव्ययम्Role निषेधकRoot न (निषेध-अव्यय)
- यस्य
- of whom, whosePronounपुं/नपुं, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी-सम्बन्धः)Root यद् (सर्वनाम-प्रातिपदिक)
- हन्यते
- is slain / is killedVerbलट् (वर्तमान), कर्मणि-प्रयोगः (passive), प्रथमपुरुषः, एकवचनम्Role क्रियाRoot हन् (धातु)
- सखा
- friend, allyNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विषयः (हन्यते इत्यस्य विषयः)Root सखि (प्रातिपदिक)
- न
- notIndeclinableअव्ययम्Role निषेधकRoot न (निषेध-अव्यय)
- जीयते
- is conquered / is overcomeVerbलट् (वर्तमान), कर्मणि-प्रयोगः (passive), प्रथमपुरुषः, एकवचनम्Role क्रियाRoot जि (धातु; ‘to conquer/overcome’)
- कदा
- ever? when?Indeclinableअव्ययम्Role कालवाचक-अव्ययम्Root कदा (प्रश्न-अव्यय)
- चन
- even, at all (with negation: ever)Indeclinableअव्ययम्Role निषेध-प्रबलक (emphatic particle)Root चन (अव्यय; ‘even/at all’, नकारेण सह ‘never’)
Sandhi Notes
- पदच्छेदः (संहिता → पद): शा॒स इ॒त्था म॒हाँ अ॑सि अमित्रखा॒दः अद्भु॑तः । न यस्य॑ ह॒न्यते॒ सखा॒ न जीय॑ते॒ कदा॑ च॒न ॥ 1) ‘शासः’ इति पदे संहितायां ‘शा॒स’ (अन्त्यः विसर्गः पदपाठे स्पष्टः) । 2) ‘महान् असि’ संहितायां ‘म॒हाँ अ॑सि’ (न् + अ → दीर्घ/अनुस्वार-प्रभावः वैदिकपाठभेदेन; पदपाठे ‘महान् असि’) । 3) ‘अमित्रखादो अद्भुतः’ संहितायां ‘अमित्रखा॒दो अद्भु॑तः’ (ओ + अ → ओऽ/ओ अ; पदपाठे ‘अमित्रखादः अद्भुतः’) । 4) ‘कदा चन’ संहितायां पृथक् एव
- ‘न ... कदा चन’ = ‘never’
The meaning
Outer meaning
Indra is praised as a mighty ruler—marvelous and a devourer of enemies. Whoever has Indra as an ally is not slain and is never defeated.
Inner meaning
The inner Ruler-Power (Indra as illumined Mind) is “great” because it can consume hostile movements (amitra) in our nature—doubt, fear, inertia, and falsehood. When this higher discerning force becomes our intimate companion (sakhā), the seeker is protected from inner collapse (hanyate) and from being conquered by obscurity or depression (na jīyate).
Universal truth
When the governing light of consciousness becomes one’s constant ally, destructive forces lose their power: inner steadfastness replaces defeat, and the hostile energies are transmuted rather than feared.
Themes
Protection, Victory, Indra-praise, Inner battle
The seer
- Rishi
- Anukramaṇī attribution uncertain across recensions for RV 10.152 (late Maṇḍala 10); hymn traditionally Indra-directed
- Other hymns
- RV 10.152.2, RV 10.152.3, RV 10.152.4, RV 10.152.5
Family tradition
Maṇḍala 10 contains many late, diverse seer-families; this sūkta is treated as a protective/warding Indra hymn in later usage
Significance
The seer-vision here is pragmatic and yogic: establish Indra as inner ally so the sādhaka is not ‘slain’ by hostile waves; it is a mantra of inner protection and victory through illumination.
The deity
- Devata
- Indra
- Epithets
- śāsa (Ruler-Power), amitra-khāda (devourer of hostile forces), adbhuta (wonderful)
- Related deities
- Agni, Soma, Bṛhaspati, Maruts
Cosmic role
Upholder of the luminous order by breaking the powers that obstruct the free flow of Light and Force; champion of the gods in the battle for ṛta.
Inner power
The awakened, discerning, heroic intelligence that leads the inner battle—cutting through confusion and establishing fearless clarity.
In ritual
Where it is used
Protective Indra-invocation within battle/warding contexts; also adaptable to general rakṣa (protection) recitation
शा॒स इ॒त्था म॒हाँ अ॑स्यमित्रखा॒दो अद्भु॑तः । न यस्य॑ ह॒न्यते॒ सखा॒ न जीय॑ते॒ कदा॑ च॒न ॥
शा॒सः । इ॒त्था । म॒हान् । अ॒सि॒ । अ॒मि॒त्र॒ऽखा॒दः । अद्भु॑तः । न । यस्य॑ । ह॒न्यते॑ । सखा॑ । न । जीय॑ते । कदा॑ । च॒न ॥
śāsaḥ | itthā | mahān | asi | amitra-khādaḥ | adbhutaḥ | na | yasya | hanyate | sakhā | na | jīyate | kadā | cana
44
4 pādas × ~11 syllables
Firm, martial cadence with emphatic stresses suited to proclamation and protection.
Builds confidence and inner uprightness; the rhythm supports a ‘standing’ consciousness that resists collapse under pressure.
- शासः (śāsaḥ)
- Literal: ruler, commander, governing power. Symbolic: the inner sovereignty of the illumined mind that can govern impulses and direct the sacrifice
- महान् (mahān)
- Literal: great. Symbolic: vastness and superiority of higher consciousness over lower nature
- अमित्रखादः (amitra-khādaḥ)
- Literal: devourer of enemies. Symbolic: power that consumes hostile formations—ignorance, doubt, fear, egoistic aggression
- अद्भुतः (adbhutaḥ)
- Literal: wonderful, marvelous. Symbolic: the suprarational, luminous efficacy of divine aid felt as ‘miracle’ in yoga
- सखा (sakhā)
- Literal: friend, comrade. Symbolic: intimate alliance with the divine faculty within; constant inner companionship
- हन्यते (hanyate)
- Literal: is struck/slain. Symbolic: psychic defeat—loss of courage, collapse of aspiration
- जीयते (jīyate)
- Literal: is conquered. Symbolic: being overrun by tamas, anxiety, hostile suggestions
Apotropaic and victory-oriented recitation in soma rites and in protective prayogas; used to invoke Indra’s companionship and invincibility for the yajamāna.
Before undertaking contests, journeys, debates, or any act requiring protection and victory; in modern use, before challenging work or inner practice
Recitation with oblations to Indra (where applicable) or mental offering of will and clarity
Use as a daily ‘inner protection’ mantra: affirm Indra as ally before meditation or demanding tasks.
: from √śās ‘to command, instruct, discipline’—Indra as the power that establishes right order in the being. : a-mitra ‘non-friend/hostile’; khāda from √khād ‘to chew, devour’ → force that consumes opposition. : from √sakh ‘to accompany, be associated’ (Vedic social and inner companionship).
Protection through alliance with the luminous force, Establishing order (śās) against hostility, Victory of truth-force over obstruction
Indra’s friendship aligns the seeker with ṛta—hostile disorder cannot ‘conquer’.
Truth-consciousness as the invincible companion; falsehood loses the power to strike.
Victory of luminous order over obstructing powers enables the unfolding of a higher life.
Proto-yogic Vedāntic reading (Aurobindo/Kashyap): deities as powers of consciousness and transformation.
The ‘battle’ is the psychological struggle where illumination consumes obscurity; the ‘friend’ is the stable higher faculty within.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as the unfailing ally whose presence guarantees invincibility: the battle motif is generalized—hostile forces are ‘devoured’ rather than merely slain, suggesting total transformation/removal of obstruction in the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √han ‘to strike/kill’ (hanyate) continues PIE *gʷhen- (cf. Greek phénō ‘slay’). The inherited battle lexicon is repurposed to express a psychological law: the one aligned with the ruling force is not ‘struck down’ in the inner conflict.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi establishes Indra not merely as an external war-god but as ‘sakhā’—an intimate power of companionship. The offering is praise that recognizes Indra’s governance (śās); the return is protection from defeat and the maintenance of victorious consciousness.
Invoke the inner Indra as governing discernment; feel a luminous commander in the head/heart directing the will.
ājñā (discernment)
4-4-6 breathing (inhale-hold-exhale) while repeating the key phrase ‘na jīyate kadā cana’ mentally on exhale
Vigilant, upright, fearless clarity (sattva with heroic force).
Before practice, offer the day’s movements to the inner Ruler; when hostile thoughts arise, name them ‘amitra’ and let the mantra ‘consume’ them by steady repetition without struggle.
Default Rigvedic accenting: udatta on marked syllables, anudatta in unmarked lows, svarita on dependent rises (exact pada-svara requires śākhā-specific notation)
Maintain clear udātta lift on emphatic words (śāsaḥ, mahān, adbhutaḥ); avoid flattening the cadence in the second half.
śāsaḥ: keep śa palatal and long ā, amitra-khādaḥ: articulate kh as aspirated (kha), do not soften to ‘ga’, adbhutaḥ: cluster dbh—light ‘d’ then voiced aspirated ‘bh’, jīyate: long ī, kadā cana: keep dental d, and clear ca-na
Firm, steady, protective; not shouted—‘commanding calm’.
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.
