Rig Veda 1.129.6: Mandala 1, Sukta 129, Mantra 6
Sukta 1.129
- Devata
- Indra, with Soma/Indu as recipient of the spoken offering
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
प्र तद्वोचेयं भव्यायेन्दवे हव्यो न य इषवान्मन्म रेजति रक्षोहा मन्म रेजति । स्वयं सो अस्मदा निदो वधैरजेत दुर्मतिम् । अव स्रवेदघशंसोऽवतरमव क्षुद्रमिव स्रवेत् ॥
prá tád voceyaṁ bhávyāyéndave hávyo ná yá iṣávān mánma réjati rakṣohā́ mánma réjati | svayáṁ só asmád ā́ nidó vadháir ajeta durmatím | áva sraved aghaśáṁso’vatarám áva kṣudrám iva sravet ||
ข้าพเจ้าจักกล่าวถ้อยคำนั้น อันสมควรแก่อินทุ (Indu, โสมะ) ผู้กำลังเจริญงอกงาม—ดุจเครื่องบูชา คือความคิดที่สั่นไหวด้วยพลังแห่งศร ความคิดที่สั่นไหวในฐานะผู้สังหารรัคษัส (rakṣas) ขอให้เขาเองด้วยการฟาดฟันของตน ขับไล่ความคิดชั่วออกไปจากเรา ขอให้ผู้กล่าวร้ายไหลลงและไหลหายไป ให้ตกต่ำลงไป และให้ผู้ต่ำทรามไหลไปดังนั้น
Word by Word
- प्र
- forth, forwardIndeclinableउपसर्ग/अव्ययRoot प्र (उपसर्ग/अव्यय)
- तत्
- that (this matter)Pronounनपुंसकलिङ्ग; द्वितीया/प्रथमा एकवचनRole कर्म (वाच्य-वस्तु) / विषयRoot तद् (सर्वनाम-प्रातिपदिक)
- वः
- to you; yourPronounषष्ठी/चतुर्थी बहुवचन (एन्क्लिटिक)Role सम्प्रदान (to you) / सम्बन्धRoot युष्मद् (सर्वनाम)
- वोचेयम्
- may I speakVerbविधिलिङ् (optative); उत्तमपुरुष; एकवचन; परस्मैपदRole कर्ता (अहम्)Root वच्
- भव्याय
- for the auspicious/beneficialAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग; चतुर्थी एकवचनRole सम्प्रदान (for) / प्रयोजनRoot भव्य (विशेषण-प्रातिपदिक)
- इन्दवे
- for Indu (Soma)Nounपुंलिङ्ग; चतुर्थी एकवचनRole सम्प्रदान (for Indu/Soma) / देवताRoot इन्दु (प्रातिपदिक)
- हव्यः
- worthy to be invoked/offeredAdjectiveपुंलिङ्ग; प्रथमा एकवचनRole कर्ता/विशेष्य-विशेषण (इन्दुः)Root हव्य (प्रातिपदिक)
- न
- like, asIndeclinableउपमा/निपातRoot न (अव्यय)
- यः
- whoPronounपुंलिङ्ग; प्रथमा एकवचनRole कर्ता (relative)Root यद् (सर्वनाम)
- इषवान्
- arrow-armed; having arrowsAdjectiveपुंलिङ्ग; प्रथमा एकवचनRole कर्ता-विशेषणRoot इषु-वत् (प्रातिपदिक; -वत् प्रत्यय)
- मन्म
- thought, purpose, resolveNounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole कर्म/विषय (of trembling)Root मन्मन् (प्रातिपदिक; नपुंसक)
- रेजति
- trembles, quiversVerbलट् (present); प्रथमपुरुष; एकवचन; परस्मैपदRole क्रिया (कम्पन)Root रेज्
- रक्षोहा
- slayer of demons (rakṣas)Noun/Adjectiveपुंलिङ्ग; प्रथमा एकवचनRole कर्ता-विशेषण (इन्दुः/देवः)Root रक्षस्-हन् (समास: रक्षो-हा)
- मन्म
- thought, resolveNounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole कर्म/विषयRoot मन्मन्
- रेजति
- trembles, quiversVerbलट्; प्रथमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot रेज्
- स्वयम्
- of himself; by himselfIndeclinableअव्ययRoot स्वयम् (अव्यय)
- सः
- hePronounपुंलिङ्ग; प्रथमा एकवचनRole कर्ताRoot तद् (सर्वनाम)
- अस्मत्
- from usPronounपञ्चमी बहुवचन (ablative) (Vedic: अस्मदा = अस्मत्)Role अपादानRoot अस्मद् (सर्वनाम)
- निदः
- reproaches, revilingsNounस्त्रीलिङ्ग; द्वितीया बहुवचनRole कर्मRoot निद् (स्त्री; ‘निन्दा/अपवाद’)
- वधैः
- with blows; with slayingsNounपुंलिङ्ग; तृतीया बहुवचनRole करणRoot वध (प्रातिपदिक)
- अजेत
- may he drive away/overcomeVerbविधिलिङ्/आशीर्लिङ् (injunctive-like optative in Vedic usage); प्रथमपुरुष; एकवचन; परस्मैपदRole क्रिया (जय/पराजय)Root जि
- दुर्मतिम्
- evil intent; ill-mindednessNounस्त्रीलिङ्ग; द्वितीया एकवचनRole कर्मRoot दुर्मति (प्रातिपदिक)
- अव
- down, awayIndeclinableउपसर्गRoot अव (उपसर्ग/अव्यय)
- स्रवेत्
- may it flow awayVerbविधिलिङ्; प्रथमपुरुष; एकवचन; आत्मनेपदRole क्रियाRoot स्रु
- अघशंसः
- evil-speaking one; one of wicked speechNoun/Adjectiveपुंलिङ्ग; प्रथमा एकवचनRole कर्ता (of flowing away) / विषयRoot अघ-शंस (समास-प्रातिपदिक)
- अवतारम्
- downward course; descentNounपुंलिङ्ग; द्वितीया एकवचनRole कर्म/गति-लक्ष्यRoot अवतार (प्रातिपदिक)
- अव
- down, awayIndeclinableउपसर्गRoot अव (उपसर्ग/अव्यय)
- क्षुद्रम्
- the petty; the smallAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया एकवचनRole कर्म/उपमेयRoot क्षुद्र (प्रातिपदिक)
- इव
- likeIndeclinableउपमा-निपातRoot इव (अव्यय)
- स्रवेत्
- may it flow awayVerbविधिलिङ्; प्रथमपुरुष; एकवचन; आत्मनेपदRole क्रियाRoot स्रु
Sandhi Notes
- (1) वो॑चेयं = वोचेयम् (वच्, विधिलिङ् 1sg)
- (2) भव्या॒येन्द॑वे = भव्याय + इन्दवे (अ + इ → ए)
- (3) रक्षो॒हा = रक्षः + हा (समास; ‘रक्षस्’ + √हन्)
- (4) अस्मदा = अस्मत् (पञ्चमी बहुवचन; वैदिक रूप)
- (5) रक्षो॒हा मन्म॒ रेज॑ति पुनरुक्ति: समान पद-द्वयम्
- (6) अघशं॑सोऽवत॒रम् = अघशंसः + अवतारम् (ः + अ → ’)
The meaning
Outer meaning
The poet declares he will speak a word fit for the growing Indu, like an oblation: a thought that quivers with arrow-force, a thought that quivers as a slayer of dark powers. May he drive away from us the slanderer and evil-mindedness by his smitings; may the ill-speaker flow down and away, sink lower like something petty draining off.
Inner meaning
The rishi offers a mantric formulation to Indu (Soma as divine Delight) so that the consciousness may grow by bliss and not by strain alone. The ‘thought’ (manma/manas-form) is weaponed with iṣu—directed force of will and insight—capable of striking hostile subconscient formations (rakṣas). The prayer is for a purifying expulsion of nindā (inner disparagement, self-slandering voices, hostile suggestion) and durmati (crooked mentality). What must ‘flow down’ is the toxic speech-thought current (aghaśaṃsa): negativity that is to be drained from the system until it becomes kṣudra—small, powerless, irrelevant.
Universal truth
A true word offered in joy (Soma) becomes a luminous weapon: it clears inner negativity, drains corrosive speech and thought, and restores the psyche to growth by delight.
Themes
Mantric speech as weapon, Rakṣas-repulsion, Purification of mind, Soma inspiration
The seer
Significance
The seer’s craft is explicitly mantric: the ‘word’ is offered to Soma so that bliss supports the battle. This is characteristic of a Yoga where speech, delight, and force cooperate.
The deity
- Devata
- Indra (rakṣohā) with Soma/Indu as recipient
- Epithets
- rakṣohā (slayer of dark powers), iṣavān (arrow-force, implied by the thought)
- Related deities
- Agni, Bṛhaspati
Cosmic role
Indra clears hostile forces; Soma increases and sweetens consciousness, enabling growth and victory.
Inner power
Indra: incisive illumination that smites; Soma: ananda that makes the higher vibration stable and expansive.
In ritual
Where it is used
Soma-related praise/offering within Indra context; mantra offered ‘as havis’ (speech-oblation)
प्र तद्वो॑चेयं॒ भव्या॒येन्द॑वे॒ हव्यो॒ न य इ॒षवा॒न्मन्म॒ रेज॑ति रक्षो॒हा मन्म॒ रेज॑ति । स्व॒यं सो अ॒स्मदा नि॒दो व॒धैर॑जेत दुर्म॒तिम् । अव॑ स्रवेद॒घशं॑सोऽवत॒रमव॑ क्षु॒द्रमि॑व स्रवेत् ॥
प्र । तत् । वो॒चे॒य॒म् । भव्या॑य । इन्द॑वे । हव्यः॑ । न । यः । इ॒षऽवा॑न् । मन्म॑ । रेज॑ति । र॒क्षः॒ऽहा । मन्म॑ । रेज॑ति । स्व॒यम् । सः । अ॒स्मत् । आ । नि॒दः । व॒धैः । अ॒जे॒त॒ । दुःऽम॒तिम् । अव॑ । स्र॒वे॒त् । अ॒घऽशं॑सः । अ॒व॒ऽत॒रम् । अव॑ । क्षु॒द्रम्ऽइ॑व । स्र॒वे॒त् ॥
pra | tat | voceyam | bhavyāya | indave | havyaḥ | na | yaḥ | iṣa-vān | manma | rejati | rakṣaḥ-hā | manma | rejati | svayam | saḥ | asmat | ā | nidaḥ | vadhaiḥ | ajeta | duḥ-matim | ava | sravet | agha-śaṃsaḥ | ava-taram | ava | kṣudram-iva | sravet
44
4 x ~11
Alternates proclamation (‘pra tad voceyam’) with vibrating repetitions (‘manma rejati’), then a draining cadence (‘ava sravet’) that feels like downward release.
First energizes and sharpens; then induces cathartic release, as if negativity is being poured out and emptied.
- इन्दु (indu)
- Literal: Soma drop; bright one. Symbolic: Divine Delight/Ananda that nourishes growth of consciousness
- भव्याय (bhavyāya)
- Literal: for the becoming/growing. Symbolic: For evolutionary increase—inner expansion and ripening
- हव्यः (havyaḥ)
- Literal: as an oblation. Symbolic: Mantric offering—speech as sacrificial substance
- मन्म (manma)
- Literal: thought, mental formation. Symbolic: Formed intention/idea-force shaped by mantra
- इषवान् (iṣavān)
- Literal: arrow-possessing. Symbolic: Directed will and insight; focused force that can pierce resistance
- रेजति (rejati)
- Literal: quivers, trembles. Symbolic: Vibratory potency of mantra-thought; living force in speech
- रक्षोहा (rakṣohā)
- Literal: slayer of rakṣas. Symbolic: Destroyer of dark/subconscient intrusions and hostile suggestions
- निदः (nidaḥ)
- Literal: reviling, slander. Symbolic: Inner disparagement, hostile inner voices; external negativity internalized
- दुर्मति (durmati)
- Literal: evil mind, wrong thinking. Symbolic: Distorted mentality that supports falsehood and weakness
- अघशंस (aghaśaṃsa)
- Literal: ill-speaker, evil-tongued. Symbolic: Negative speech-current; self-talk or influence that poisons aspiration
- अव स्रवेत (ava sravet)
- Literal: may it flow down/away. Symbolic: Drainage and dissolution of negativity from consciousness
Mantra as offering in Soma rite; apotropaic (rakṣas-repelling) usage alongside Indra-Soma praise.
During Soma pressing hymns or protective recitations against hostile influences
Recitation accompanying Soma libation; intention of protection/purification
Use as a cleansing mantra for negative self-talk, gossip toxicity, and intrusive thoughts; suitable after stressful social exposure.
: ‘drop, bright drop’ Soma; from √ind ‘to drop/swell’ (Vedic semantic field of sap/delight). /manma: inspired ‘thought-form’ from √man (PIE *men-). : √rej ‘to tremble, vibrate’—mantra as vibratory force. -: √han ‘to strike/kill’ (PIE *gʷhen-). : ‘revile’ (nind-) → nidā ‘reproach’. : dur- + mati- ‘bad thought’. √sru ‘to flow’ (PIE *sreu-).
Mantra as effective vibration (rejati), Purification by downward draining of evil (ava-sru)
Purifying speech and intention restores right vibration aligned with ṛta.
The offered word becomes effective when it carries truth-force rather than reaction.
Growth (bhavya) through Soma: creation as progressive delight-supported expansion.
Integral Yoga reading: mantra + ananda + force as a triune method.
Soma = bliss-current; arrow = concentrated will/insight; downward flow = purification and discharge of toxic formations.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘weaponized mantra’—inspired speech that quivers with force (iṣavān manma rejati) and acts as rakṣas-slayer. The battle is internalized: hostile speech (nid, aghaśaṃsa) and evil mentality (durmati) are made to drain away from the field of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √man (thought), √han (strike), √sru (flow) are strong PIE inheritances (*men-, *gʷhen-, *sreu-). The dur- prefix parallels other IE negative prefixes (Greek δυσ- dus-), showing shared morphological strategy for ‘bad/ill’ formation.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers a ‘fit word’ as havis to Soma/Indu, while invoking Indra’s autonomous protective action (‘svayam saḥ’). The exchange is: human articulation of truth-force → divine execution (vadhaiḥ ajeta) that clears the psychic space.
Offer a ‘true word’ into inner delight; then let hostile speech-thought drain away.
viśuddha (speech) and ājñā (clarity)
Exhale-lengthening (inhale 4, exhale 8) while repeating ‘ava sravet’ mentally
Vibrant clarity followed by quiet purification.
Chant once with emphasis on ‘manma rejati’ feeling the mantra vibrate in the throat and brow. Then repeat softly focusing on ‘ava sravet’ as a downward wash, releasing resentment, shame, and inner criticism.
Keep strong udātta on ‘pra’, ‘induve’, and the repeated ‘manma’; let ‘ava sravet’ descend in pitch to embody the meaning; exact Vedic accenting depends on recension.
Make a slight intensification on the second ‘manma rejati’ to mark the rakṣohā force.
Pronounce ‘voceyam’ as vo-che-yam (not vo-kee-), Keep ‘rakṣohā’ with clear kṣ cluster, In ‘kṣudram iva’, articulate kṣu-dram i-va without swallowing the ‘d’
Vibrant on the first half; softer, downward-flowing on the last pādas.
9
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
