Rig Veda 1.129.4: Mandala 1, Sukta 129, Mantra 4
Sukta 1.129
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
अस्माकं व इन्द्रमुश्मसीष्टये सखायं विश्वायुं प्रासहं युजं वाजेषु प्रासहं युजम् । अस्माकं ब्रह्मोतयेऽवा पृत्सुषु कासु चित् । नहि त्वा शत्रुः स्तरतेः स्तृणोषि यं विश्वं शत्रुं: स्तृणोषि यम् ॥
asmā́kaṃ va índram uśmasi iṣṭáye sákhāyaṃ viśvā́yuṃ prā́sahaṃ yújaṃ vā́jeṣu prā́sahaṃ yújam | asmā́kaṃ bráhmotaye’vā pṛtsúṣu kā́su cit | náhi tvā́ śátruḥ stárate stṛṇóṣi yáṃ víśvaṃ śátruṃ stṛṇóṣi yám ||
เพื่อความสำเร็จอันเราปรารถนา เราโหยหาอินทระ—สหายของเรา ผู้แผ่ไปทั่วชีวิต (viśvāyu) ผู้เป็นคู่เทียม (yuj) อันทรงอำนาจยิ่งในศึกเพื่อวาชะ (vāja—ความอุดม/ชัยชนะ) ผู้เป็นคู่เทียมอันทรงอำนาจยิ่ง. เพื่อเกื้อหนุนวาจาศักดิ์สิทธิ์ของเรา (brahman) ขอพระองค์เสด็จลงมาหาเราในความขัดแย้งใด ๆ ก็ตาม. ไม่มีศัตรูใดล่วงเลยพระองค์ได้; ผู้ใดที่พระองค์ทรงฟาดฟันให้ล้ม—พระองค์ย่อมทรงฟาดฟันศัตรูทั้งสิ้นนั้นให้ล้ม.
Word by Word
- अस्माकम्
- of us / ourPronounषष्ठी (gen.), बहुवचनRole सम्बन्ध (genitival relation)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- वः
- for you / of you (O you all)Pronounषष्ठी/चतुर्थी (gen./dat.), बहुवचन (enclitic)Role सम्प्रदान (intended for you) / सम्बन्धRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- इन्द्रम्
- IndraNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (object of wishing)Root इन्द्र (प्रातिपदिक)
- उश्मसी
- we desire / we wishVerbलट् (present), उत्तमपुरुष, बहुवचनRole क्रियाRoot वश् (धातु; Vedic: उश्मसि/उश्मसी = ‘we wish/desire’)
- इष्टये
- for the sacrifice / for worshipNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (purpose: for the sacrifice)Root इष्टि (प्रातिपदिक; ‘sacrifice, offering, worship’)
- सखायम्
- (as) a friendNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (apposition to इन्द्रम्)Root सखा (प्रातिपदिक)
- विश्वायुम्
- all-life-giving / of universal lifeAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole विशेषण (of इन्द्रम्/सखायम्)Root विश्वायु (प्रातिपदिक; ‘all-life, of universal lifetime’)
- प्रासहम्
- overpoweringAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole विशेषणRoot प्रासह (प्रातिपदिक; ‘overpowering, prevailing’)
- युजम्
- yoked companion / allyNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (apposition)Root युज् (प्रातिपदिक; ‘yoked one, ally/companion’)
- वाजेषु
- in the contests / in the prizesNounपुंलिङ्ग, सप्तमी, बहुवचनRole अधिकरण (locative: in contests/prizes)Root वाज (प्रातिपदिक; ‘prize, strength, contest’)
- प्रासहम्
- overpoweringAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole विशेषणRoot प्रासह (प्रातिपदिक)
- युजम्
- ally / yoked companionNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (apposition)Root युज् (प्रातिपदिक)
- अस्माकम्
- of us / ourPronounषष्ठी, बहुवचनRole सम्बन्धRoot अस्मद्
- ब्रह्म
- hymn / sacred utteranceNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (here: subject ‘our hymn’)Role कर्तृ (of implied ‘be/act’ with उतये/अवा)Root ब्रह्मन् (प्रातिपदिक; RV: ‘hymn, sacred formulation’)
- उतये
- for aidNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (for help)Root ऊति (प्रातिपदिक; ‘help, aid’)
- अव
- down; (as) ‘in protection/aid’Indeclinableनिपात/उपसर्गRole क्रियाविशेषण (directional: down/near; ‘in protection’)Root अव (उपसर्ग/निपात; also as preverb with verbs of protecting)
- पृत्सुषु
- in battlesNounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole अधिकरण (in battles)Root पृत्सु (प्रातिपदिक; ‘battle, fight’)
- कासु
- in which (ones)Pronounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole अधिकरण (in which?)Root का (प्रश्न-सर्वनाम-प्रातिपदिक)
- चित्
- even / indeedIndeclinableemphatic particleRole सम्बन्ध/बलवर्धकRoot चित् (निपात)
- न
- notIndeclinablenegationRole निषेधRoot न (निपात)
- हि
- for / indeedIndeclinableparticle (for, indeed)Role हेतु/निश्चयRoot हि (निपात)
- त्वा
- youPronounद्वितीया, एकवचन (enclitic)Role कर्म (object)Root त्वद् (सर्वनाम-प्रातिपदिक)
- शत्रुः
- an enemyNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (of स्तरते)Root शत्रु (प्रातिपदिक)
- स्तरते
- overcomes / surpassesVerbलट् (present), मध्यम? no—प्रथमपुरुष, एकवचन, आत्मनेपदRole क्रियाRoot स्तॄ (धातु; ‘to overcome, pass over’; Vedic middle)
- स्तृणोषि
- you lay low / you overthrowVerbलट् (present), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot स्तॄ (धातु; ‘to strew, lay low, overthrow’)
- यम्
- whomPronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (relative: whom)Root यद् (सर्वनाम-प्रातिपदिक)
- विश्वम्
- every / allAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole विशेषण (of शत्रुम्)Root विश्व (प्रातिपदिक)
- शत्रुम्
- enemyNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (object of स्तृणोषि)Root शत्रु (प्रातिपदिक)
- स्तृणोषि
- you overthrowVerbलट् (present), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot स्तॄ (धातु)
- यम्
- whomPronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (relative: whom)Root यद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- Sandhi resolutions applied: (1) इष्टये सखायम् (no change; padapāṭha-like separation). (2) ब्रह्मो॒तयेऽवा → ब्रह्म + ऊतये + अव (o + ū → o; then ए + अव → एऽव by avagraha). (3) पृत्सुषु कासु चित् separated as three padas. (4) शत्रु: written with visarga
- treated as शत्रुः. (5) यं विश्वं शत्रुं: → यम् + विश्वम् + शत्रुम् (anusvāra/visarga orthography normalized). Accent marks retained in source but not re-applied per pada here
The meaning
Outer meaning
The singers long for Indra as their friend and powerful yoke-companion in battles for gain; they ask him to descend for the aid of their sacred utterance in whatever conflicts. No enemy can surpass Indra; whomever he strikes down, he strikes down all enemies.
Inner meaning
The soul and its collectivity call the illumined Mind-Power (Indra) to join the inner Yoga as the intimate ally (sakhā) and harnessed force (yujam) in the struggle for plenitude (vāja/rayi). The ‘battles’ are inner confrontations where hostile formations (śatru) try to overpass the seeker’s aspiring consciousness. The rishi asks Indra to descend into the field of practice to support the brahman—mantric intuition and inspired word—so the higher discernment can decisively break the recurring resistances.
Universal truth
When the higher luminous intelligence is yoked to aspiration and right speech, no obscurity can finally overrun the consciousness; the very act of striking one central resistance collapses the whole network of allied negativity.
Themes
aspiration for Indra, Indra as ally (yuj), victory over enemies, mantra-power seeking aid
The seer
Significance
The voice is collective (‘asmākam’)—a communal aspiration typical of Indra hymns: the seer speaks for the inner fraternity seeking victory of light through inspired speech (brahman) and Indra’s descent.
The deity
- Devata
- Indra
- Epithets
- sakhā (friend), viśvāyuḥ (universal-life), prāsaha (overpowering), yuj (yoke-fellow), śatru-staraṇa-asaṃbhavya (unsurpassable by enemies, implied)
- Related deities
- Agni, Soma, Bṛhaspati
Cosmic role
Breaker of obstruction; establisher of wide luminous order; giver of vāja (increase, plenitude) through victory.
Inner power
Illumined intelligence allied with will—cuts through confusion, rallies energies, and turns conflict into ascent.
In ritual
Where it is used
Indra-stotra within Soma-yajña context (general Indra praise)
अ॒स्माकं॑ व॒ इन्द्र॑मुश्मसी॒ष्टये॒ सखा॑यं वि॒श्वायुं॑ प्रा॒सहं॒ युजं॒ वाजे॑षु प्रा॒सहं॒ युज॑म् । अ॒स्माकं॒ ब्रह्मो॒तयेऽवा॑ पृ॒त्सुषु॒ कासु॑ चित् । न॒हि त्वा॒ शत्रु॒: स्तर॑तेः स्तृ॒णोषि॒ यं विश्वं॒ शत्रुं॑: स्तृ॒णोषि॒ यम् ॥
अ॒स्माक॑म् । वः॒ । इन्द्र॑म् । उ॒श्म॒सि॒ । इ॒ष्टये॑ । सखा॑य । वि॒श्वऽआ॑युम् । प्र॒ऽसह॑म् । युज॑म् । वाजे॑षु । प्र॒ऽसह॑म् । युज॑म् । अ॒स्माक॑म् । ब्रह्म॑ । ऊ॒तये॑ । अव॑ । पृ॒त्सुषु॑ । कासु॑ । चि॒त् । न॒हि । त्वा॒ । शत्रुः॑ । स्तर॑ते । स्तृ॒णोषि॑ । यम् । विश्व॑म् । शत्रु॑म् । स्तृ॒णोषि॑ । यम् ॥
asmākam | vaḥ | indram | uśmasi | iṣṭaye | sakhāya | viśva-āyum | pra-saham | yujam | vājeṣu | pra-saham | yujam | asmākam | brahma | ūtaye | ava | pṛtsuṣu | kāsu | cit | nahi | tvā | śatruḥ | starate | stṛṇoṣi | yam | viśvam | śatrum | stṛṇoṣi | yam
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4 pādas of ~11 syllables each (Triṣṭubh norm)
Martial, forward-driving cadence suited to invocation and combat imagery.
Builds confidence and inner ardor; supports a ‘descending power’ feeling as the refrain-like repetitions intensify resolve.
- इन्द्र (indra)
- Literal: Indra, lord of heaven, warrior-god. Symbolic: Divine Mind/Illumination-power that conquers obscurity and leads the inner battle
- सखा (sakhā)
- Literal: friend, companion. Symbolic: Intimate supporting Presence of the higher consciousness in sādhanā
- विश्वायुः (viśvāyuḥ)
- Literal: of universal life. Symbolic: A consciousness that widens and supports all life-movements, not limited to ego
- प्रासह (prāsaha)
- Literal: overpowering, strongly conquering. Symbolic: Irresistible force of illumined will that overcomes resistance
- युज (yuj)
- Literal: yoked, yoke-fellow. Symbolic: The power harnessed to aspiration; disciplined energy aligned with the goal
- वाजेषु (vājeṣu)
- Literal: in prizes/contests for strength, plenitudes. Symbolic: Strivings for inner increase—force, light, joy, and capacity
- ब्रह्म (brahma)
- Literal: sacred utterance, prayer; inspired formulation. Symbolic: Mantric intuition/visionary word that opens and sustains higher states
- ऊतये (ūtaye)
- Literal: for help, protection. Symbolic: Descend of grace/aid from the higher power into the working nature
- पृत्सु (pṛtsu)
- Literal: in battles, conflicts. Symbolic: Psychological struggles with desire, fear, inertia, doubt
- शत्रु (śatru)
- Literal: enemy. Symbolic: Hostile inner formations—ignorance, craving, depression, falsehood
- स्तृणोषि (stṛṇoṣi)
- Literal: you strew/strike down, lay low. Symbolic: Decisive breaking of resistance; clearing the field for progress
Petition for Indra’s aid in conflicts and for the success of brahman (mantra-power) in soma rites; also applicable in rites seeking victory and protection for the sacrificer.
During Indra offerings/recitations in Soma pressing or victory-invocations
Recitation with offerings (ghee/soma) to invite Indra’s aid in contests
Use as a mantra of protection and inner victory before challenging work, conflict-resolution, or disciplined practice.
√uś ‘desire’ indicates aspiration; pra-sah ‘overpower’ from √sah ‘to be able, prevail’ (PIE *seh₂gʰ- ‘to overcome’ broadly); yuj from √yuj ‘yoke/join’ (PIE *yeug-); bráhman here as mantra-force (from √bṛh ‘to grow, expand’)—speech that expands consciousness; √stṛ ‘strew’ develops idiom ‘lay low’ enemies.
brahman as expanding speech-power (√bṛh), vāja as plenitude-force, inner enemies as obstructions
Indra’s unsurpassable victory symbolizes the restoration of ṛta against disruptive forces.
The ‘brahman’ (inspired word) calls down effective truth-force that makes the victory inevitable.
Expansion from narrowness to wideness (viśvāyuḥ) through the conquering light.
Proto-Vedāntic and Yogic reading (Aurobindonian): ascent through illumined mind and mantric truth.
‘Battles’ are inner turbulence; ‘descent’ is the settling of higher force into mind and life; ‘heaven’ is the luminous plane of clarified intelligence.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra the unconquerable ally who lays low all enemies: the mythic action is the descent of Indra into the battlefields to secure vāja and to support brahman (mantra-force), ensuring no obstruction can ‘overpass’ him.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj (yoke) reflects PIE *yeug- (Latin iugum, English yoke); √sah (prevail) has Indo-European correspondences in ability/overcoming semantics; bráhman from √bṛh ‘grow’ parallels IE ‘growth/expansion’ roots used for power concepts.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s side is aspiration (uśmasi) and the offering of brahman (mantric formation). Indra’s side is protective descent (ava), companionship (sakhā, yuj), and decisive removal of obstructions—so the inner work can win plenitude (vāja) and proceed in r̥ta.
Invoke the inner Indra as luminous discernment to ‘yoke’ energies and overcome a specific resistance.
ājñā (brow)
moderate nāḍī-śodhana for 6–12 rounds, then silent repetition
Resolute, widened, vigilant clarity.
Before japa, name the ‘enemy’ as a pattern (doubt, inertia, craving). Repeat the mantra with the feeling of Indra descending into the mind; end with 2 minutes of stillness, watching resistance lose cohesion.
Vedic accents per pada: maintain udātta peaks on key invocatory words (Indram, brahma, śatruḥ) with anudātta lows and svarita falls; exact śākhā-specific svara requires recension mapping.
Keep ‘índram’ with a clear lift; do not flatten the repeated ‘prāsahaṃ yujam’—let the second occurrence intensify.
Assimilate ‘asmākaṃ va’ smoothly (avoid breaking after asmākaṃ), Hold retroflex ṛ in pṛtsuṣu; keep ‘ṣṭ’ cluster clear in ‘iṣṭaye’, Pronounce ‘stṛṇoṣi’ with crisp dental ‘t’ + retroflex ‘ṛ’
Firm, bright, forward-projecting; end each pāda with a controlled fall.
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