Rig Veda 1.33.4: Mandala 1, Sukta 33, Mantra 4
Sukta 1.33
- Rishi
- Gautama Rāhūgaṇa
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Raudra (fury)
वधीर्हि दस्युं धनिनं घनेनँ एकश्चरन्नुपशाकेभिरिन्द्र । धनोरधि विषुणक्ते व्यायन्नयज्वानः सनकाः प्रेतिमीयुः ॥
vadhī́r hí dasyúṃ dhanínaṃ ghanénaṁ ékaś cárann upaśākébhiḥ indra | dhánor ádhi viṣuṇákte vyā́yan áyajvānaḥ sanakā́ḥ prétiṃ īyuḥ ||
ఎందుకంటే ధనినుడైన దస్యువును నీవు ‘ఘన’ (ప్రహారాయుధం)తో వధించావు—హే ఇంద్రా, సహాయక శక్తులతో ఒంటరిగా సంచరిస్తూ. ధనుస్సు నుండి నీవు ముందుకు సాగుతూ వారిని చెదరగొట్టావు; యజ్ఞం చేయని ప్రాచీనులు (అయజ్వానులు) వినాశానికి చేరారు.
Word by Word
- वधीः
- thou didst slayVerbलुङ् (आगमयुक्तः), परस्मैपद, मध्यमपुरुष, एकवचनRole (क्रिया)Root √वध् (वध हिंसायाम्)
- हि
- indeed/forIndeclinableनिपातRole (सम्बन्ध/प्रयोजन-निपात)Root हि (निपात)
- दस्युम्
- the Dasyu (hostile foe)Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot दस्यु (प्रातिपदिक)
- धनिनम्
- wealthyAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (दस्युम् विशेषणम्)Role कर्म (विशेषण-सम्बन्धः)Root धनिन् (धन + इन्, ‘possessing wealth’)
- घनेन
- with a club/hammerNounपुंलिङ्ग, तृतीया, एकवचनRole करणRoot घन (प्रातिपदिक)
- एकः
- aloneAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (इन्द्रः विशेष्यः)Role कर्ता (विशेषण-सम्बन्धः)Root एक (प्रातिपदिक)
- चरन्
- wandering/movingVerb (participle)वर्तमान-कर्तरि कृदन्त, पुंलिङ्ग, प्रथमा, एकवचन (इन्द्रः)Role कर्ता (सहक्रिया)Root √चर् (चर गतौ) → चरन्त् (वर्तमान कृदन्त)
- उपशाकेभिः
- with/among the thickets (side-branches)Nounपुंलिङ्ग, तृतीया, बहुवचनRole करणRoot उप-शाक (प्रातिपदिक; ‘thickets/branches’, RV usage)
- इन्द्र
- O IndraNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- धनोः
- of the bowNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root धनु/धनुस् (प्रातिपदिक)
- अधि
- from/uponIndeclinableउपसर्ग/अव्यय (अधि = upon/from over)Role (अपादान/अधिकरण-भाव)Root अधि (उपसर्ग/अव्यय)
- विषुणक्ते
- he separates/scattersVerbलट्, आत्मनेपद, प्रथमपुरुष, एकवचनRole (क्रिया)Root √विष्/√विषुणक् (विषुणक्ति = ‘separates, scatters’; Vedic present)
- व्यायन्
- going forth/advancingVerb (participle)वर्तमान-कर्तरि कृदन्त, पुंलिङ्ग, प्रथमा, एकवचन (इन्द्रः)Role कर्ता (सहक्रिया)Root √या (या गतौ) + वि (उपसर्ग) → व्यायन् (वर्तमान कृदन्त)
- अयज्वानः
- the non-sacrificersNoun/Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्ताRoot अ-यज्वन् (यज्वन् ‘sacrificer’ with privative a-)
- सनकाः
- ancient/long-standingAdjective (substantivized)पुंलिङ्ग, प्रथमा, बहुवचन (अयज्वानः विशेषणम्)Role कर्ता (विशेषण-सम्बन्धः)Root सनक (प्रातिपदिक; ‘of old/ancient’, RV epithet)
- प्र
- forthIndeclinableउपसर्गRole (क्रिया-विशेषण)Root प्र (उपसर्ग/अव्यय)
- इति
- thusIndeclinableनिपात (उक्त्यर्थे/इत्यर्थे)Role (वाक्य-सम्बन्ध)Root इति (निपात)
- मीयुः
- they went away/vanishedVerbलिट्/लुङ्-प्रयोग (वैदिक), परस्मैपद, प्रथमपुरुष, बहुवचनRole (क्रिया)Root √मा (मा माने/मि गतौ; RV: ‘to go/vanish’ in perfect/aorist forms) → मीयुः
Sandhi Notes
- संहिता-पाठः: वधी॒र्हि = वधीः + हि (विसर्ग-लोपः/र्-आदेशः वैदिके)
- एक॒श्चर॑न् = एकः + चरन् (विसर्ग-लोपः)
- उपशा॒केभि॑रिन्द्र = उपशाकेभिः + इन्द्र (विसर्गस्य र्-आदेशः)
- धनो॒रधि॑ = धनोः + अधि (विसर्गस्य र्-आदेशः)
- प्रेति॑मीयुः = प्र + इति + मीयुः (प्र + इति → प्रेति)
The meaning
Outer meaning
Indra struck down the Dasyu, a wealthy hoarder, with a smashing weapon, moving alone with supporting powers. From the bow he scattered them as he advanced; the non-sacrificers of old went to dissolution.
Inner meaning
The illumined Mind (Indra) destroys the inner Dasyu: the violent, false, grasping formation that possesses ‘wealth’ (stored energies, capacities, or experiences) but hoards it for ego and refuses the inner sacrifice. Indra moves ‘alone’—the one sovereign light in the mind—yet with upaśākas, auxiliary powers (supporting faculties, Marut-like impulsions, or allied discernments). His ‘smashing weapon’ is decisive discriminative force; his ‘bow’ is the directed intention that sends the arrow of truth to scatter false formations. What cannot participate in yajña (self-offering) disintegrates under the pressure of truth.
Universal truth
Whatever in us refuses growth through self-offering—hoarding power, pleasure, or knowledge—eventually collapses when confronted by a higher truth-force. Liberation requires decisive discrimination and the courage to dismantle entrenched falsehoods.
Themes
slaying the Dasyu, destruction of hoarding falsehood, consecration vs refusal, victory of true force
The seer
- Rishi
- Gautama Rāhūgaṇa
- Lineage
- Gautama
- Other hymns
- RV 1.33.1, RV 1.33.2, RV 1.33.3, RV 1.33.5
Family tradition
Gautama hymns frequently portray Indra’s victory as an inner moral-psychological purification: the ‘wealthy hoarder’ is a key image for obstructive vitality.
Significance
The seer frames spiritual progress as a battle where illumination must shatter the stubborn hoarder in the subconscient-vital and restore the movement of yajña (self-offering).
The deity
- Devata
- Indra
- Epithets
- victorious smiter (implicit), eka (the one who stands alone in action)
- Related deities
- Maruts (supporting powers), Agni (leader of sacrifice), Bṛhaspati (truth-word that breaks the cave)
Cosmic role
Breaker of hostile powers; protector of the sacrificer; disperser of darkness and falsehood in the mid-world.
Inner power
Discriminative force and heroic clarity that can act singly and decisively while mobilizing supportive faculties.
In ritual
Where it is used
Indra praise in Soma contexts; also suitable as a victory-stuti in recitation cycles.
वधी॒र्हि दस्युं॑ ध॒निनं॑ घ॒नेनँ॒ एक॒श्चर॑न्नुपशा॒केभि॑रिन्द्र । धनो॒रधि॑ विषु॒णक्ते व्या॑य॒न्नय॑ज्वानः सन॒काः प्रेति॑मीयुः ॥
वधीः॑ । हि । दस्यु॑म् । ध॒निन॑म् । घ॒नेन॑ । एकः॑ । चर॑न् । उ॒प॒ऽशा॒केभिः॑ । इ॒न्द्र॒ । धनोः॑ । अधि॑ । वि॒षु॒णक् । ते॒ । वि । आ॒य॒न् । अय॑ज्वानः । स॒न॒काः । प्रऽइ॑तिम् । ई॒युः॒ ॥
vadhīḥ | hi | dasyum | dhaninam | ghanena | ekaḥ | caran | upa-śākebhiḥ | indra | dhanoḥ | adhi | viṣuṇak | te | vi | āyan | ayajvānaḥ | sanakāḥ | pra-itim | īyuḥ
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4 × ~11 syllables
Kinetic and forceful; strong caesurae emphasize ‘strike/scatter/advance’.
Invokes decisive courage; helps cut through mental fog and hesitation.
- dasyu (दस्यु)
- Literal: enemy, robber, hostile being. Symbolic: inner hostile formations—falsehood, violence, ignorance obstructing the sacrifice
- dhaninam (धनिनम्)
- Literal: wealthy, possessing riches. Symbolic: ego/vital hoarder possessing energies but misusing or withholding them
- ghanena (घनेन)
- Literal: with a smasher/club. Symbolic: truth-force that breaks hard crusts of habit and ignorance
- ekaś caran (एकश्चरन्)
- Literal: moving alone. Symbolic: the one-pointed sovereignty of illumined mind in decisive moments
- upaśākebhiḥ (उपशाकेभिः)
- Literal: with supporting branches/aids. Symbolic: auxiliary powers—supporting discernments, impulses of force, allied faculties
- dhanor adhi (धनोः अधि)
- Literal: from the bow. Symbolic: directed will/intention launching precise truth-impulses
- viṣuṇak te vy āyan (विषुणक् ते वि आयन्)
- Literal: they were scattered apart as you advanced. Symbolic: dispersal of false mental formations under advancing illumination
- ayajvānaḥ (अयज्वानः)
- Literal: non-sacrificers. Symbolic: parts of the being refusing offering, transformation, and right order
- pretim īyuḥ (प्रेतिम् ईयुः)
- Literal: went to passing away/dissolution. Symbolic: collapse of the false structure when deprived of support from truth
Indra praise in martial/defensive ritual framing within Soma; supports the sacrificer’s victory over hostile forces (inner and outer).
When invoking Indra’s protective and conquering aspect, especially in narratives of defeating Dasyus/Paṇis.
Recitation as stotra/śastra; inner act: offering of falsehood to be broken, affirmation of truth-force.
Chant when confronting addictive patterns, compulsive hoarding, or inner sabotage—use as a ‘cutting mantra’ to support disciplined change.
Key terms: (1) dasyú- in RV often denotes hostile powers; psychologically, formations of falsehood/ignorance that disrupt ṛta. (2) ghana 'smasher' from √han/√ghan? semantic of crushing; an intensification of strike-force. (3) dhánu 'bow' (weapon of directed force). (4) vi-ṣuṇak (viṣuṇákte) expresses loosening/separating; the prefix vi marks decisive differentiation—breaking compacted hostile formations. (5) ayajvānaḥ 'non-sacrificers' indicates refusal of yajña = refusal of conscious offering/inner consecration.
yajña as inner offering vs refusal (ayajvānaḥ), ṛta vs anṛta (order vs disorder implied by Dasyu), vi as principle of differentiation and liberation
Ayajvāna (non-offering) is anti-ṛta; Indra restores order by scattering the false.
Truth-force acts like a weapon that breaks the dense formations of untruth.
Purification as prerequisite for the release of higher light—clearing the field for new formation of consciousness.
Integral yoga lens: hostile parts are not negotiated with but transformed by higher light and force.
Weapons = faculties of discrimination and will; scattering = dissolution of rigid thought-forms; advance = progressive illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra’s defeat of the Dasyu-hoarder: the hostile force that possesses but withholds is struck and scattered. The deeper mythic logic is that refusal of yajña (conscious offering) leads to dissolution; only alignment with the rite sustains existence in ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The slaying verb from √han connects with PIE *gʷhen- 'strike/kill'. The weapon lexicon and the formula 'alone yet with helpers' fit Indo-European heroic diction where a single champion, backed by allied powers, routs chaotic enemies.
- What is the relationship between the Rishi and the Devata here?
- The rishi recalls Indra’s archetypal victories as assurance for present inner struggle. By celebrating Indra’s scattering of ayajvānaḥ, the hymn implicitly asks that the same discriminating force act in the worshipper—breaking formations that refuse consecration and restoring the sacrificial consciousness.
Invoke the ‘smasher’ aspect of discernment to break a specific limiting pattern; feel the bow of will sending a single arrow of truth into the knot.
maṇipūra (decisive force) and ājñā (discernment)
Kapālabhātī (if suitable) or strong exhale-focused breathing for 1–3 minutes, then chant steadily.
Heroic clarity; one-pointed resolve (ekaś caran).
Name the ‘wealthy hoarder’ in you (habit, fear, pride). Chant while visualizing it being scattered into harmless fragments; end by offering the reclaimed energy to a higher purpose.
Tri-svara per Śākala; emphasize udātta on action verbs (vadhīḥ, vy āyan) and deity name Indra.
Keep the cadence firm; mark the pāda breaks clearly to preserve Triṣṭubh drive.
‘vadhīr’—long ī is sustained; end with clear ‘r’., ‘ghanenam̐’—anusvāra/nasalization audible; do not turn it into a hard ‘n’., ‘upaśākebhiḥ’—retain ś sound; avoid ‘s’., ‘viṣuṇak’—retroflex ṣ; crisp final k.
Forceful, clean articulation; not shouted—controlled power.
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