Rig Veda 8.33.5: Mandala 8, Sukta 33, Mantra 5
Sukta 8.33
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यः सुषव्यः सुदक्षिण इनो यः सुक्रतुर्गृणे । य आकरः सहस्रा यः शतामघ इन्द्रो यः पूर्भिदारितः ॥
yaḥ suṣávyaḥ sudákṣiṇa inó yaḥ sukrátur gṛṇé | ya ākaráḥ sahásrā yaḥ śatā́magha índro yaḥ pūrbhídā́ritaḥ ||
మేము స్తోత్రగానంలో కీర్తించేది—ఆ ఇంద్రుడు; అతడు సు-షవ్య (అత్యంత సమర్థుడు), సు-దక్షిణ (సరైన క్రమం, వివేకం ప్రసాదించేవాడు), సు-క్రతు (దీప్త సంకల్పశక్తి గలవాడు); అతడు సహస్ర శక్తుల ఆకరము (నిధి), శతమఘ (శత శత దానాలు/సంపదలు ఇచ్చేవాడు); అదే ఇంద్రుడు పురాలు/దుర్గాలను భేదించేవాడు.
Word by Word
- यः
- who, he whoPronounपुंलिङ्गे प्रथमा एकवचनम्Role सम्बन्ध/विशेष्य-निर्देश (यः = ‘he who’)Root यद् (सर्वनाम-प्रातिपदिक)
- सु-षव्यः
- very mighty/strongAdjectiveपुंलिङ्गे प्रथमा एकवचनम्Role विशेषणम् (इन्द्रस्य)Root षव्य (प्रातिपदिक) + सु- (उपसर्ग/उपपद)
- सु-दक्षिणः
- very generous (bounteous)Adjectiveपुंलिङ्गे प्रथमा एकवचनम्Role विशेषणम् (इन्द्रस्य)Root दक्षिण (प्रातिपदिक) + सु-
- इणः
- the impeller; the strong oneNounपुंलिङ्गे प्रथमा एकवचनम्Role विशेष्य/सम्बन्ध (इन्द्रः = ‘the impeller/strong one’)Root इण (प्रातिपदिक; ‘बल/प्रेरणा/समर्थ्य’)
- यः
- whoPronounपुंलिङ्गे प्रथमा एकवचनम्Role सम्बन्ध/विशेष्य-निर्देशRoot यद् (सर्वनाम-प्रातिपदिक)
- सु-क्रतुः
- of good resolve/power; wise in counselAdjective/Nounपुंलिङ्गे प्रथमा एकवचनम्Role विशेषणम् (इन्द्रस्य)Root क्रतु (प्रातिपदिक) + सु-
- गृणे
- I praise/singVerbलट् (वर्तमान), आत्मनेपदम्, उत्तमपुरुषः, एकवचनम्Role क्रिया (वक्ता-कर्तृक)Root गृ (धातु; ‘स्तु/गाय’)
- यः
- whoPronounपुंलिङ्गे प्रथमा एकवचनम्Role सम्बन्ध/विशेष्य-निर्देशRoot यद् (सर्वनाम-प्रातिपदिक)
- आ-करः
- the bringer/bestowerNounपुंलिङ्गे प्रथमा एकवचनम्Role विशेष्य/सम्बन्ध (इन्द्रः = ‘the bringer/bestower’)Root कर (प्रातिपदिक; ‘कर/कर्ता/दाता’) + आ- (उपसर्ग/पूर्वपद)
- सहस्राः
- thousandsNounनपुंसकलिङ्गे प्रथमा/द्वितीया बहुवचनम् (संख्यावाचक-प्रयोगः)Role कर्म (आ-करः—what he brings/bestows)Root सहस्र (प्रातिपदिक)
- यः
- whoPronounपुंलिङ्गे प्रथमा एकवचनम्Role सम्बन्ध/विशेष्य-निर्देशRoot यद् (सर्वनाम-प्रातिपदिक)
- शतामघः
- whose gifts are in hundreds; hundred-bountiedAdjective (bahuvrīhi) / Epithetपुंलिङ्गे प्रथमा एकवचनम्Role विशेषणम् (इन्द्रस्य)Root शत (प्रातिपदिक) + मघ (प्रातिपदिक; ‘दान/उदारता/सम्पत्ति’) → बहुव्रीहिः
- इन्द्रः
- IndraNoun (proper)पुंलिङ्गे प्रथमा एकवचनम्Role कर्तृ/विशेष्य (स्तुत्य-देवता)Root इन्द्र (प्रातिपदिक)
- यः
- whoPronounपुंलिङ्गे प्रथमा एकवचनम्Role सम्बन्ध/विशेष्य-निर्देशRoot यद् (सर्वनाम-प्रातिपदिक)
- पूर्-भिदा
- as/with (the power of) a fort-splitterKṛdanta (compound epithet)पुंलिङ्गे तृतीया एकवचनम् (करण-प्रयोगः: ‘as/with a fort-splitter’)Role करण/विशेषण-भाव (इन्द्रः—fort-splitting in power)Root पूर् (प्रातिपदिक; ‘नगर/दुर्ग’) + भिद् (धातु; ‘भेदने’) → कृत्: भिद् + (आ) = भिदा (instrumental sg. of agent-noun ‘भिद्/भिद्-’)
- अरितः
- advancing; assailingKṛdanta (participle-like epithet)पुंलिङ्गे प्रथमा एकवचनम्Role विशेषणम् (इन्द्रस्य)Root ऋ (धातु; ‘गत्यर्थ/प्रापणे’) → अरि/अरित (कृत्-प्रातिपदिक; ‘going, advancing, assailing’)
Sandhi Notes
- पदच्छेदः (सन्धि-विच्छेद): यः | सु-षव्यः | सु-दक्षिणः | इणः | यः | सु-क्रतुः | गृणे | यः | आ-करः | सहस्राः | यः | शतामघः | इन्द्रः | यः | पूर्-भिदा | अरितः । मुख्य-सन्धयः: (1) ‘यः सु…’ इत्यत्र विसर्गः परे स-कारे शाकल्य-प्रयोगे यथावत् (यः सु-). (2) ‘सहस्रा यः’ → संहितायां दीर्घ-आ + य- आरम्भः
- पदपाठे ‘सहस्राः | यः’. (3) ‘पूर्-भिदा-रितः’ संहितायां ‘पूर्-भिदा अरितः’ (द्विपद-विशेषण-समास/समुच्चय), लेख्यरूपे ‘पूर्-भिदारितः’ इति संहत-प्रयोगः।
The meaning
Outer meaning
Indra is praised as effective, right-giving, strong, of good resolve; a mine of thousands, giver of hundreds; breaker of forts.
Inner meaning
Indra is described as harmoniously effective in all movements (su-savyaḥ) and rightly discerning/ordering (su-dakṣiṇaḥ): he governs both sides of our nature—inner and outer, thought and act. His kratu (will-intelligence) is luminous and straight. He is an ākara, a deep source of countless energies, and a giver of plenitudes. As pūrbhid, he breaks the closed strongholds—habitual formations and subconscient knots—so the imprisoned powers (lights, impulses, capacities) are released into free, right action.
Universal truth
The higher intelligence is not merely contemplative; it is a practical power that organizes life, multiplies capacities, and dismantles entrenched limitations so the being can expand into freedom and abundance.
Themes
Indra-epithets, Fortress-breaking (pura-bheda), Psychological victory over obstruction, Abundance/plenitude (sahasra, śata-magha)
The seer
- Rishi
- Kāṇva tradition (exact individual seer uncertain for this verse without external Anukramaṇī confirmation)
- Lineage
- Kāṇva
- Other hymns
- RV 1.32 (forts/obstruction broken), RV 6.47 (Indra as giver and breaker—theme-parallel)
Family tradition
Kāṇvas frequently catalogue Indra’s epithets to map a complete inner function: discernment, force, abundance, and the power to break obstruction.
Significance
The verse reads like a psychological ‘profile’ of Indra: the integrated power needed for transformation—right discrimination, right force, generosity of energies, and demolition of inner prisons.
The deity
- Devata
- Indra
- Epithets
- Su-kratu (of good will-intelligence), Śatāmagha (hundred-giver), Pūrbhit (fort-breaker), Maghavan (bounteous)
- Related deities
- Bṛhaspati (breaker of the cave), Agni (leader of sacrifice), Soma (delight)
Cosmic role
Champion of the gods who breaks the forts of the Dasyus, releases waters/lights, and establishes victorious wideness.
Inner power
Integrated illumined power: discernment + force + abundance + liberating breakthrough.
In ritual
Where it is used
Indra-stuti (praise) for strength, gifts, and victory; fort-breaking motif common in Soma rites
यः सु॑ष॒व्यः सु॒दक्षि॑ण इ॒नो यः सु॒क्रतु॑र्गृ॒णे । य आ॑क॒रः स॒हस्रा॒ यः श॒ताम॑घ॒ इन्द्रो॒ यः पू॒र्भिदा॑रि॒तः ॥
यः । सु॒ऽस॒व्यः । सु॒ऽदक्षि॑णः । इ॒नः । यः । सु॒ऽक्रतुः॑ । गृ॒णे । यः । आ॒ऽक॒रः । स॒हस्रा॑ । यः । श॒तऽम॑घः । इन्द्रः॑ । यः । पूः॒ऽभित् । आ॒रि॒तः ॥
yaḥ | su-savyaḥ | su-dakṣiṇaḥ | inaḥ | yaḥ | su-kratuḥ | gṛṇe | yaḥ | ākaraḥ | sahasrā | yaḥ | śata-maghaḥ | indraḥ | yaḥ | pūḥ-bhit | āritaḥ
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4 pādas of ~11 syllables
Compact, forceful, declarative—well-suited to epithets and decisive statements.
Strengthens will and clarity; produces a ‘hammering’ certainty that supports breakthrough against inertia.
- su-savyaḥ
- Literal: well-left/skillful on the left side. Symbolic: effective in all movements; mastery over inner/outer, receptive/active currents
- su-dakṣiṇaḥ
- Literal: well-right/right-handed; good dakṣiṇā. Symbolic: right discernment, right distribution, right ordering of energies
- inaḥ
- Literal: strong/lordly. Symbolic: sovereign force in the being
- su-kratuḥ
- Literal: of good resolve/will-intelligence. Symbolic: luminous intention that knows and executes the right act
- ākaraḥ
- Literal: mine/source. Symbolic: inexhaustible wellspring of energies and possibilities
- śatāmagha
- Literal: of a hundred gifts. Symbolic: abundant bestower of plenitudes of consciousness and life-force
- pūrbhit
- Literal: fort-breaker. Symbolic: breaker of rigid formations, egoic defenses, subconscient prisons
Soma-yajña context (Indra-invocation for Soma drinking and victory; general application within Soma pressing hymns)
During offerings seeking victory over obstacles and increase of power/wealth (inner and outer).
Recitation of epithets; offering and invocation for Indra’s intervention.
For obstacle-removal and disciplined action: recite before challenging tasks, addictions, or entrenched patterns; contemplate the ‘fort’ to be broken.
Key terms: (1) su-kratuḥ: krátu- (m.) ‘will, resolve, formative intelligence’; from √kr (to do/make) with semantic development toward ‘effective mental force’. Hence ‘good kratu’ = right-willed, rightly-formative consciousness. (2) pūḥ-bhit: bhít- ‘splitter’ from √bhid ‘to split, cleave’ (PIE *bheid- ‘split’; cf. Eng. ‘bite’ in older etymological discussions, and Gk. σχίζω is different root; more direct: PIE *bheid- seen in Lat. findere ‘split’). (3) maghá- ‘gift, bounty, power of giving’ (connected with Indo-Iranian *magha-; cf. Avestan maγa- ‘gift/power’). (4) dakṣiṇa: ‘right, skillful, able; also priestly gift’; from √dakṣ ‘to be able, be competent’ (dakṣa ‘skill, capacity’). (5) savya: ‘left’ and by extension ‘apt/skillful’ in certain contexts; paired with dakṣiṇa to indicate total capacity in the dual movements of the being (receptive/executive).
Kratu (right will / formative intelligence), Satya-Rita orientation (implicit: right ordering via dakṣiṇa/kratu), Overcoming obstruction (avidyā-like closures symbolized as forts)
Right ordering (su-dakṣiṇa) is ṛta expressed in the human instrument.
Su-kratu embodies satya in will: truth-intention that acts.
Breaking of forts/caves as liberation of hidden lights—an evolutionary motif of consciousness.
Integral Vedic psychology; also resonates with later Vedāntic liberation imagery (avidyā as enclosure).
Forts = rigid habits/ego defenses/subconscient knots; mine = deep reservoir of śakti; gifts = influxes of energy, insight, capacity.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘fortress-breaking’ mythologem: Indra as pūḥ-bhit (purabhid), the power that cleaves the sealed enclosures. Inner sense: the breaking of subconscious or mental formations that imprison the rays of knowledge and the streams of force, releasing plenitude (śata-magha, sahasra) into the human instrument.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The compound pūḥ-bhit centers on √bhid ‘split’ from PIE *bheid- ‘to split/cleave’, a widely attested Indo-European root. The epithet su-kratuḥ reflects a typical IE poetic strategy: qualifying an abstract power (will/intelligence) with a positive prefix (su-), forming a fixed formulaic epithet.
- What is the relationship between the Rishi and the Devata here?
- The poet establishes reciprocity through gṛṇe ‘I/one praises’: the human voice offers affirmation and right naming of the power; in return Indra is invoked as śata-magha and ākara-sahasrā, the abundant source who releases energies by breaking inner ‘forts’. The exchange is not material but a circulation of force: mantra intensifies the god-power; the god-power pours plenitude and victorious clarity into the seeker.
Invoke integrated power: right discernment (dakṣiṇa), right will (kratu), and breakthrough (pūrbhit) against a chosen inner ‘fort’.
maṇipūra (will) and ājñā (discernment)
kapālabhāti (light, if appropriate) followed by stillness; then slow exhale repetition for steadiness.
Decisive, concentrated, victorious clarity.
Name one entrenched pattern as the ‘fort’. On each repetition, feel Indra’s su-kratu as a clear intention in the brow, and pūrbhit as a downward lightning of will through the knot. End with a quiet offering of the released energy into right action.
Triṣṭubh delivery: slightly stronger cadence at pāda ends; maintain Vedic udātta peaks on epithets (śatāmagha, indraḥ, pūrbhit).
List-like phrasing: separate each ‘yaḥ…’ with a slight pause; keep ‘indraḥ’ clearly enunciated mid-verse.
suṣavyaḥ: retroflex ṣ; avoid ‘sh’ softness, sudakṣiṇa: retroflex ṣṇ cluster; keep ‘kṣi’ clear, ākaraḥ: long ā; light visarga at end if reciting with sandhi awareness, pūrbhid: long ū; ‘bhid’ voiced aspirate bh
Firm, declarative, energizing; end each pāda cleanly.
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