Rig Veda 10.22.2: Mandala 10, Sukta 22, Mantra 2
Sukta 10.22
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
इह श्रुत इन्द्रो अस्मे अद्य स्तवे वज्र्यृचीषमः । मित्रो न यो जनेष्वा यशश्चक्रे असाम्या ॥
iha śrutá índro asmé adyá stave vajrī́ ṛcī́ṣamaḥ | mitró na yó janéṣv ā́ yáśaś cakré asā́myā ||
इह श्रुत इन्द्रोऽस्मेऽद्य; अद्य वज्रिणं तमृचीभिः स्तवामः। मित्रो न यः जनेषु यशः साम्यं च चक्रे, स अस्मासु असाम्यं बलं निर्मिमीत।
Word by Word
- इह
- hereIndeclinableअव्यय (स्थानवाचक)Role अधिकारणRoot इह (deictic prātipadika)
- श्रुतः
- heard-of, renownedAdjective (past passive participle)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (इन्द्रस्य विशेषणम्)Root √श्रु (श्रवणे) → श्रुत (PPP)
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इन्द्र (prātipadika)
- अस्मे
- for us / among usPronounसप्तमी (वेदिके प्रयोगे दत्तिवत्/सम्प्रदानवद्), बहुवचनRole सम्प्रदान (अस्मभ्यं/अस्माकं कृते)Root अस्मद् (sarvanāman)
- अद्य
- todayIndeclinableअव्यय (कालवाचक)Role अधिकारणRoot अद्य (avyaya)
- स्तवे
- may you be praised / be praisedVerbलोट् (वेदिके/आशीर्लिङर्थे), मध्यमपुरुष, एकवचन, आत्मनेपदRole क्रियाRoot √स्तु (स्तुतौ)
- वज्री
- the wielder of the thunderboltNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (इन्द्रस्य विशेषणम्)Root वज्रिन् (prātipadika) → वज्री (वेदिकः रूपभेदः)
- ऋचीषमः
- we, the hymn-chanters / possessors of ṛc-hymnsAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (वयं—स्तोतारः)Root ऋचीष (prātipadika; ‘rich in ṛc-verses’, ‘hymn-possessing’)
- मित्रः
- Mitra (as a friend)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (उपमानम्)Root मित्र (prātipadika)
- न
- like, asIndeclinableअव्यय (उपमावाचक)Root न (avyaya)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (सम्बन्धवाक्ये)Root यद् (relative pronoun)
- जनेषु
- among peoplesNounपुंलिङ्ग, सप्तमी, बहुवचनRole अधिकारणRoot जन (prātipadika)
- आ
- unto, forth (prefix)Indeclinableउपसर्गःRoot आ (upasarga/avyaya)
- यशः
- fame, gloryNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यशस् (prātipadika)
- चक्रे
- has made, has wroughtVerbलिट् (परिपूर्णभूत/परफेक्ट), प्रथमपुरुष, एकवचन, आत्मनेपदRole क्रियाRoot √कृ (करणे)
- असाम्या
- incomparability, unrivalled (status)Noun (abstract)स्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्म (यशसः विशेषण-भावेन/परिणामरूपेण)Root असाम्य (prātipadika; ‘unequalledness’, ‘incomparability’)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रहः): इह | श्रुतः | इन्द्रः | अस्मे | अद्य | स्तवे | वज्री | ऋचीषमः | मित्रः | न | यः | जनेषु | आ | यशः | चक्रे | असाम्या । 1) ‘इन्द्रो॑’ = इन्द्रः (विसर्गलोपः पदान्ते). 2) ‘अ॒स्मे अ॒द्य’—सन्धिः न विशेषः
- ‘अस्मे’ वेदिके सप्तमी-बहुवचनं, अर्थतः ‘अस्मभ्यं/अस्माकं कृते’ इति दत्तिवत्. 3) ‘जने॒ष्वा’ = जनेषु + आ (उकारस्य वकारादेशः: -षु + आ → -ष्वा). 4) ‘यश॑श्च॒क्रे’ = यशः + चक्रे (विसर्गस्य ‘श्’ आदेशः ‘च्’ पूर्वे: यशश्चक्रे)
The meaning
Outer meaning
Here may Indra be heard for us today; today we praise the thunderbolt-bearer with hymns of illumined speech. Like Mitra, he who among the peoples makes glory, fashions an undiminishing (power).
Inner meaning
The inquiry turns into invocation: Indra is to be heard ‘here’ (iha) and ‘in us’ (asme)—as an inner response, not distant myth. The rishi offers ṛcīṣamāḥ—hymns that are themselves luminous speech, to call down the vajrī power that breaks inner obstruction. Indra’s action is compared to Mitra: illumination must establish harmony and right relation in the many ‘peoples’ (janeṣu)—the multiple movements of our nature. The result is an asāmyā strength: a non-diminishing capacity for clarity and right action.
Universal truth
True power is power that listens within, breaks ignorance, and simultaneously increases harmony; it grows by use and does not diminish when aligned with truth.
Themes
Indra-invocation, inner hearing and inspired speech, victory over obstruction, harmonizing power (Mitra simile)
The seer
- Other hymns
- Rig Veda 10.22.1-11
Significance
Shows the Vedic psychological method: from the felt absence of the divine power to the precise means of calling it—illumined speech (ṛc) that makes Indra ‘heard within’ and harmonizing.
The deity
- Devata
- Indra
- Epithets
- vajrī (vajra-bearer), śruta (the heard/one who hears—contextual), mitra-vat (harmonizing like Mitra—comparative)
- Related deities
- Mitra, Varuṇa (order/ṛta, implicit complement), Bṛhaspati (ṛc/word-power)
Cosmic role
Victorious power that breaks resistance and establishes luminous order among the worlds.
Inner power
Decisive illumination that both conquers obscurity and organizes the nature into harmony.
In ritual
Where it is used
Indra-stotra in Soma ritual; also used in rites seeking strength/victory and right ordering.
इ॒ह श्रु॒त इन्द्रो॑ अ॒स्मे अ॒द्य स्तवे॑ व॒ज्र्यृची॑षमः । मि॒त्रो न यो जने॒ष्वा यश॑श्च॒क्रे असा॒म्या ॥
इ॒ह । श्रु॒तः । इन्द्रः॑ । अ॒स्मे इति॑ । अ॒द्य । स्तवे॑ । व॒ज्री । ऋची॑षमः । मि॒त्रः । न । यः । जने॑षु । आ । यशः॑ । च॒क्रे । असा॑मि । आ ॥
iha | śrutaḥ | indraḥ | asme iti | adya | stave | vajrī | ṛcīṣamaḥ | mitraḥ | na | yaḥ | janeṣu | ā | yaśaḥ | cakre | asāmi | ā
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4 pādas × ~11 syllables
Affirmative and rallying; stronger beats around vajrī/ṛcīṣamaḥ.
Shifts mood from seeking to confident invocation; supports courage with composure (Mitra-balance).
- इह (iha)
- Literal: here. Symbolic: in the present field of practice; in the body-mind now
- अस्मे (asme)
- Literal: in us/for us. Symbolic: within the practitioner’s consciousness, not merely external worship
- स्तवे (stave)
- Literal: is praised. Symbolic: conscious affirmation/invocation that calls a force into action
- वज्री (vajrī)
- Literal: wielder of the vajra. Symbolic: power that breaks the Coverer (vṛtra) and releases light
- ऋचीषमः (ṛcīṣamaḥ)
- Literal: possessing ṛc/hymns. Symbolic: illumined speech; mantra as carrier of revelation
- मित्रो न (mitro na)
- Literal: like Mitra. Symbolic: illumination that organizes harmony, proportion, right relation
- जनेषु (janeṣu)
- Literal: among peoples. Symbolic: among the many parts/sub-personalities of the nature
- यशः (yaśaḥ)
- Literal: glory, renown. Symbolic: radiance of accomplishment; luminous stature of the soul
- असाम्या (asāmyā)
- Literal: not diminishing/unequalled. Symbolic: inexhaustible strength grounded in truth
General Indra-stotra context; suitable for Soma offerings and invocations for victory and force (exact Śrauta assignment not determinable from given excerpt alone)
After initial calling/inquiry; when inviting Indra to be present and effective.
Praise with ṛc; offer soma/libations in śrauta setting.
Before challenging work or difficult conversations: chant to call clear, decisive intelligence that also keeps harmony.
Key terms: (1) śrutá: PPP of √śru ‘to hear’; in Vedic also ‘heard and accepted’ (inner receptivity). (2) vajrī: possessive adj. from vajrá ‘thunderbolt/diamond-force’; symbolically the concentrated will-force that breaks covers. (3) stave: optative/middle-passive nuance from √stu ‘praise’; invocation as a psychological act. (4) yaśás: from √yaś ‘to be glorious’; here the radiance of accomplished force and truth. (5) cakré: perfect of √kṛ ‘to make’; indicates established, already-effected formation. (6) asā́mi: negated/privative formation (a- + sāmi/√sam ‘to become even/level/come to quiet’ in later senses); in RV used as ‘not diminishing, unexhausted’—a stable intensity of power.
R̥ta as harmonious right-order (via Mitra-like action), śruti as inner hearing/revelation, stability of force (asāmyā: undiminishing power)
Mitra comparison: Indra’s victory serves ṛta, not ego.
Indra is ‘heard’ within when speech is illumined (ṛc).
Formation of undiminishing power (asāmyā) as a stable new capacity in the being.
Vedic yoga of mantra: speech as a creative power that brings down divine force.
Lightning = sudden decisive illumination; hearing = receptivity; peoples = inner multiplicity brought into concord.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is Indra as Vajrī—the breaker of covers—invoked to be ‘heard here’ and praised through ṛc. Outwardly thunder-force; inwardly the decisive power that smashes obstruction so that glory (yaśas = radiance of achievement) can be established among the human multiplicity (janeṣu). The Mitra comparison adds the complementary mythic function: not only breaking, but harmonizing right relations (R̥ta) after the victory.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru ‘hear’ has clear PIE cognates (cf. Latin cluēre ‘be famed’, Greek klýō ‘hear’), supporting the semantic field of ‘hearing/renown’ also echoed by yaśas ‘glory’. √kṛ ‘make’ (cakre) aligns with PIE *kwer-/*ker- ‘do/make’ (broadly reflected across Indo-Iranian). vajra is Indo-Iranian-specific in form, but the thunder-weapon motif is pan-IE (Zeus’ thunderbolt, Thor’s hammer), indicating inherited poetic structure even when lexemes differ.
- What is the relationship between the Rishi and the Devata here?
- The speaker positions the hymn as an instrument of reciprocity: the Rishi-community offers ṛc (inspired formulation) so that Indra becomes ‘śruta’—effectively present through inner hearing—and in return Indra ‘makes’ (cakre) yaśas and an undiminishing potency (asāmyā) within the human field. The relation is thus not transactional wealth-seeking but a yogic exchange: speech of truth invites the descent/awakening of force and harmony.
Invoke Indra within (asme): decisive clarity + harmonizing intelligence.
ajna (illumined mind)
moderate
Alert, bright, steady; ready for right action.
Chant 11 times. On ‘iha…asme’ feel Indra descending into the head and settling in the brow. On ‘vajrī’ imagine a flash cutting one persistent confusion. On ‘mitro na’ spread calm order through the rest of the system.
Rigvedic udatta/anudatta/svarita per śākhā; exact svara requires marked text.
Emphasize ‘iha’ and ‘asme’ gently (bringing it inward). Give a firm but not harsh lift on ‘vajrī’. Soften on ‘mitro na’ to convey harmony.
iha: short i, clear h, indro: keep ‘dr’ conjunct crisp, asme: dental s, not retroflex, vajrī: jra conjunct; long ī, ṛcīṣamaḥ: vocalic ṛ; long ī; retroflex ṣ, yaśaḥ: palatal ś, light visarga
Clear, confident, even; avoid aggressive force—let strength be luminous.
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