Rig Veda 1.10.6: Mandala 1, Sukta 10, Mantra 6
Sukta 1.10
- Rishi
- Madhucchandas Vaiśvāmitra
- Devata
- Indra
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Shanta (peace)
तमित्सखित्व ईमहे तं राये तं सुवीर्ये । स शक्र उत नः शकदिन्द्रो वसु दयमानः ॥
tám ít sakhitvá īmahe tám rāyé tám su-vī́rye | sá śakrá utá naḥ śakád índro vásu dáyamānaḥ ||
ఆయననే, ఓ సఖా, సఖ్యానందంలో మేము కోరుతున్నాం—ఆయననే రాయే (ఆత్మసంపద) కోసం, ఆయనే సు-వీర్య (వీరబల పరిపూర్ణత) కోసం. ఆ శక్తిమంతుడు ఇంద్రుడు మా కోసం సమర్థుడగుగాక; దయామానుడు (దానం చేసేవాడు)గా వసు (ప్రకాశమయ ద్రవ్యం/సంపద) మాకు ప్రసాదించుగాక.
Word by Word
- तम्
- him (that one)Pronounपुंलिङ्गे द्वितीया-एकवचनम्Role कर्म (ईमहे इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- इत्
- indeed, justIndeclinableनिपातः (अव्ययम्)Root इत् (निपात)
- सखित्वे
- in friendship, in companionshipNounनपुंसकलिङ्गे सप्तमी-एकवचनम्Role अधिकारण (स्थित्यर्थे: ‘सखित्वे’ = in friendship)Root सखि-त्व (प्रातिपदिक; भाव/अवस्था)
- ईमहे
- we seek / we strive forVerbलट् (वर्तमान), उत्तम-पुरुष, बहुवचन, आत्मनेपदम्Root यम् (धातु; वेदिक-आत्मनेपद ‘ईमहे’ = यामहे/ईमहे)
- तम्
- himPronounपुंलिङ्गे द्वितीया-एकवचनम्Role कर्म (ईमहे इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- राये
- for wealthNounस्त्रीलिङ्गे चतुर्थी-एकवचनम् (दातृ/प्रयोजनार्थे)Role सम्प्रदान (प्रयोजन: ‘for wealth’)Root राय्/रायि (प्रातिपदिक; ‘wealth, bounty’)
- तम्
- himPronounपुंलिङ्गे द्वितीया-एकवचनम्Role कर्म (ईमहे इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- सुवीर्ये
- for good valour / heroic powerNounनपुंसकलिङ्गे चतुर्थी-एकवचनम् (प्रयोजनार्थे)Role सम्प्रदान (प्रयोजन: ‘for good heroism’)Root सु-वीर्य (प्रातिपदिक; ‘good heroism/valour’)
- सः
- hePronounपुंलिङ्गे प्रथमा-एकवचनम्Role कर्ता (शकद् इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- शक्रः
- the mighty one (Śakra)Noun/Adjectiveपुंलिङ्गे प्रथमा-एकवचनम्Role कर्ता (इन्द्रस्य विशेषणरूपेण)Root शक्र (प्रातिपदिक; इन्द्रस्य विशेषणम्)
- उत
- and, alsoIndeclinableनिपातः (समुच्चय/अपि-अर्थे)Root उत (निपात)
- नः
- to usPronounषष्ठी/चतुर्थी-बहुवचनस्य एन्क्लिटिक-रूपम्; अत्र दातृ/हितार्थे चतुर्थी (अस्मभ्यम्)Role सम्प्रदान (to us)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- शकत्
- may he be able / may he grantVerbलोट्/विधिलिङ्-प्रयोगः (वेदिक आज्ञार्थ/आशीर्लिङ्-छाया), प्रथम-पुरुष, एकवचनम्, परस्मैपदम्Root शक् (धातु; ‘to be able’)
- इन्द्रः
- IndraNounपुंलिङ्गे प्रथमा-एकवचनम्Role कर्ता (शकत् इत्यस्य)Root इन्द्र (प्रातिपदिक)
- वसु
- a boon, wealthNounनपुंसकलिङ्गे द्वितीया-एकवचनम्Role कर्म (शकत्/ददातु-भावे)Root वसु (प्रातिपदिक; ‘good, wealth, boon’)
- दयमानः
- giving, bestowingParticipleपुंलिङ्गे प्रथमा-एकवचनम्, वर्तमानकृदन्तः (कर्तरि)Role कर्ता (इन्द्रस्य विशेषणम्)Root दा (धातु) + यमान (कृदन्त-प्रत्यय; वर्तमानकाले शतृ-प्रायः ‘giving’)
Sandhi Notes
- संहिता-पाठः: तमित्सखित्व ईमहे तं राये तं सुवीर्ये । स शक्र उत नः शकदिन्द्रो वसु दयमानः ॥ पदच्छेदः (सन्धि-निरसनम्): तम् + इत् + सखित्वे + ईमहे | तम् + राये | तम् + सुवीर्ये | सः + शक्रः + उत + नः + शकत् + इन्द्रः + वसु + दयमानः | मुख्य-सन्धयः: (1) तम्+इत् → तमित् (व्यञ्जन-सन्धि) (2) सः+शक्रः → स शक्रः (विसर्ग-लोपः) (3) शकत्+इन्द्रः → शकदिन्द्रः (त् + इ → दि; जश्त्व/सवर्ण-प्रभावः)
The meaning
Outer meaning
We seek Indra in friendship—for wealth and for heroic power; may mighty Indra be able for us, gifting vasu.
Inner meaning
The seeker turns to the illumined Mind (Indra) not as a distant god but as an inner comrade (sakhitva): a conscious alliance with the higher intelligence. From that alliance come rāyī (a plenitude of inner riches: capacities, wideness, harmony) and su-vīrya (the perfected hero-force: courage and effective will in the battle with obscurity). Indra’s ‘gift’ (dayamānaḥ) is vasu—the luminous substance of being: clarified energies, right enjoyments, stable powers that support the inner sacrifice.
Universal truth
Spiritual progress is accelerated when the higher intelligence is approached in intimate collaboration; from that union arise both inner abundance and effective strength, received as a grace that becomes substance in life.
Themes
Indra-invocation, aspiration for plenitude, heroic force, divine friendship, gift-bestowal
The seer
- Rishi
- Madhucchandas Vaiśvāmitra
- Lineage
- Vaiśvāmitra
- Other hymns
- RV 1.1, RV 1.2, RV 1.3, RV 1.4, RV 1.5, RV 1.6, RV 1.7, RV 1.8, RV 1.9, RV 1.10, RV 1.11
Family tradition
Early Maṇḍala 1 seer of the Viśvāmitra line; hymns emphasize the kindling of inner powers and the opening of light through Indra-Agni collaboration.
Significance
Madhucchandas represents the ‘honeyed rhythm’ of inspired speech (madhu) where mantra becomes a vehicle for inner alignment—invoking Indra not merely for outer gain but for the increase of luminous capacity and victorious force.
The deity
- Devata
- Indra
- Epithets
- Śakra (Mighty), Maghavan (Bountiful), Vṛtrahan (Slayer of the Coverer), Havanaśrut (Hearer of the call)
- Related deities
- Agni, Soma, Uṣas, Bṛhaspati
Cosmic role
Breaker of obstructions; releaser of the waters and the cows (light); establisher of free movement for the powers of life under ṛta.
Inner power
Illumined Mind and decisive intelligence that converts aspiration into victorious action and stable inner riches.
In ritual
Where it is used
Indra-stotra within Soma-related praise cycles; general invocation for strength and prosperity
तमित्स॑खि॒त्व ई॑महे॒ तं रा॒ये तं सु॒वीर्ये॑ । स श॒क्र उ॒त न॑: शक॒दिन्द्रो॒ वसु॒ दय॑मानः ॥
तम् । इत् । स॒खि॒ऽत्वे । ई॒म॒हे॒ । तम् । रा॒ये । तम् । सु॒ऽवीर्ये॑ । सः । श॒क्रः । उ॒त । नः॒ । श॒क॒त् । इन्द्रः॑ । वसु॑ । दय॑मानः ॥
tam | it | sakhi-tve | īmahe | tam | rāye | tam | su-vīrye | saḥ | śakraḥ | uta | naḥ | śakat | indraḥ | vasu | dayamānaḥ
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3 pādas × 8 syllables
Bright, compact, forward-driving; suited to invocation and quick ascent of thought.
Creates a lucid, concentrated aspiration; easy to repeat for building inner comradeship with the invoked power.
- सखित्व (sakhitva)
- Literal: friendship, comradeship. Symbolic: intimate alliance with the higher Consciousness; inner companionship with the illumined Mind
- ईमहे (īmahe)
- Literal: we seek, we ask for. Symbolic: aspiration; the upward calling that aligns the being
- रायि (rāyī)
- Literal: wealth, abundance. Symbolic: plenitude of inner riches—powers, harmony, wideness, supportive conditions for sādhanā
- सुवीर्य (su-vīrya)
- Literal: excellent heroism/power. Symbolic: victorious soul-force; effective courage and energy in the inner battle
- शक्र (śakra)
- Literal: the Mighty. Symbolic: the power of luminous mind to overcome resistance
- वसु (vasu)
- Literal: a good/wealth, substance. Symbolic: luminous substance of being—stable clarified energies and supports of consciousness
- दयमानः (dayamānaḥ)
- Literal: giving, granting. Symbolic: grace as an active bestowal from the higher plane into the embodied nature
Indra-invocation in Soma rites (e.g., Agniṣṭoma); recitation to strengthen the Indra-force for overcoming obstacles and securing rāyí (plenitude) and vīrya (victorious energy)
During Indra offerings/praises, especially in Soma contexts; also adaptable to daily recitation for courage and clarity
Recitation as stuti to invite Indra’s aid and gifts; mental offering of aspiration (īmahe)
Use as a short daily ‘alliance’ mantra before challenging work: invoke clear intelligence and steady inner resources.
Key roots and inner sense justifications: (1) √śak ‘to be able, have power’ → śakra ‘the capable/mighty’; psychologically, the Power that makes the human instrument effective against obstruction. (2) rāyí (often from √rā/√rai ‘to bestow, to shine/expand’ in Vedic semantic field) → not mere riches but increase, amplitude, plenitude of being; hence ‘spiritual felicity’. (3) vīryá from vīrá ‘hero’ (< PIE *uih-ro- ‘man, hero’) and/or √vī ‘to be vigorous’ → force of victorious energy; su-vīrya = well-formed heroic potency. (4) vasú ‘good, bright, excellent’ (connected with the class of Vasus and the semantic of brightness/goodness) → ‘luminous substance’ or ‘essential good’; inwardly, stable supports of consciousness. (5) sakhitvá from sakhí ‘friend/companion’ (PIE *sekw- ‘to follow’ gives a sense of companionship) → covenantal alliance: the yogic condition where the divine Power acts as an intimate helper within.
R̥ta as effective right-working: Indra as the power that makes the right action prevail, inner alliance (sakhitva) between human aspiration and divine force, increase/plenitude (rāyí) as expansion of consciousness and being
Indra’s might ‘makes possible’ (śakad) the right action and the release of supportive powers into ordered life.
Vasu as ‘truth-substance’: what is granted becomes stable and real in the being.
From alliance with the luminous Mind arises a formation of inner wealth and force—creation as increase (vardhana) of conscious powers.
Proto-Vedāntic / integral yogic reading (Aurobindo-Kashyap): gods as powers of consciousness and the sacrifice as inner transformation.
storm-force and thunder imagery (Indra’s macrocosmic signature, implicit even when not explicit); release of vital waters/light through breaking obstruction (background Indra-function)
The ‘wealth’ is the gathered substance of clarified energies; ‘heroic force’ is the surge of effective will under illumined guidance.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is Indra as the empowering Friend and Giver: not the outer battle narrative but the inner alliance (sakhitva) with the thunder-force of consciousness that grants plenitude (rāyí) and victorious potency (su-vīrya). The repeated tám (‘him’) functions like a ritual-psychological fixation: the seeker gathers the will around a single liberating Power.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several items align with inherited Indo-European patterns: (1) vīrá ‘hero/man’ relates to PIE *uih-ro- (cf. Latin vir), supporting vīrya as ‘heroic potency’. (2) The optative/precative sense in śakád from √śak parallels PIE modal expressions of ability (cf. English ‘can’ < PIE *ǵenh₁- is different root, but the semantic domain is comparable; Sanskrit √śak is Indo-Iranian *šak- ‘be able’). (3) The emphatic particle ít is a common Vedic discourse marker, comparable in function to focus particles across IE traditions (though not a direct cognate claim), highlighting formulaic oral style.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi speaks not as a distant petitioner but as one establishing sakhitva—an intimate reciprocity: human aspiration (īmahe) offers attention, consent, and alignment; Indra responds by capability (śakat) and giving (dayamānaḥ). The ‘gift’ (vasu) is thus the stabilizing luminous substance in the seeker, enabling right victory in the inner struggle against inertia and obscurity.
Cultivate inner ‘friendship’ with clear intelligence: invite guidance, then ask for plenitude (rāyī) and heroic steadiness (su-vīrya).
ājñā (clarity/illumination) and maṇipūra (heroic will)
Moderate nāḍī-śodhana for 6–8 rounds, then chant once per exhale; brief pause after each pāda to ‘receive’ vasu.
Collected, confident, upward-aspiring; a poised battle-readiness.
Before chanting, recall one area of confusion or weakness; on ‘tam’ place attention in the brow-center; on ‘vasu dayamānaḥ’ feel a descent of steady luminous support into the chest and abdomen.
Mixed udatta/anudatta/svarita as per Ṛgvedic accent; preserve marked accents (e.g., in śakrá, índraḥ, vásu, dáyamānaḥ).
Keep the accented syllable clear and slightly raised; avoid flattening ‘índro’—maintain the udātta on ‘ín-’.
tam it: keep dental ‘t’, short ‘i’ in ‘it’, sakhitva: aspirate ‘kh’; do not turn into ‘sak-’, suvīrye: long ‘ī’; roll ‘ry’ lightly, śakra: palatal ‘ś’ (not retroflex ṣ), dayamānaḥ: articulate ‘ya’ clearly; final visarga ḥ lightly breathed
Clear, bright, confident; not harsh—friendship-tone with strength.
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