Rig Veda 10.49.8: Mandala 10, Sukta 49, Mantra 8
Sukta 10.49
- Rishi
- As RV 10.49
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism)
अहं सप्तहा नहुषो नहुष्टरः प्राश्रावयं शवसा तुर्वशं यदुम् । अहं न्यन्यं सहसा सहस्करं नव व्राधतो नवतिं च वक्षयम् ॥
ahaṃ saptá-hā́ náhuṣo náhuṣ-taraḥ práśrāvayaṃ śávasā turváśaṃ yáduṃ | ahaṃ ny-à̀nyaṃ sáhasā sáhaḥ-karaṃ náva vrā́dhato navatíṃ ca vakṣayam ||
ข้าคือผู้สังหาร “ทั้งเจ็ด” ผู้มีกำลังเหนือกว่านหุษะ (Nahusha); ด้วยฤทธานุภาพของข้า ข้าได้ขับไล่ทุรวศะ (Turvaśa) และยทุ (Yadu) ออกไป. ข้าด้วยพลังได้กดปราบอำนาจอื่นที่แข็งขืนต่อเราและอวดแรง; ข้าทำให้ผู้ก่อกวนทั้งเก้ากับเก้าสิบล้มถอยสิ้นไป.
Word by Word
- अहम्
- IPronounप्रथमा, एकवचनRole कर्तृRoot अहम् (सर्वनाम-प्रातिपदिक)
- सप्त-हा
- slayer of sevenAdjective (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणम्)Root सप्तन् + √हन् (हन् ‘to slay’) → -हा (कृदन्त-प्रातिपदिक)
- नहुषः
- NahushaNoun (proper name)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (समनाधिकरण/अप्पोज़िशन to अहम्)Root नहुष (प्रातिपदिक; नाम)
- नहुष्टरः
- Nahushtara (a name/epithet)Noun (proper name/epithet)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (समनाधिकरण to अहम्)Root नहुष्टर (प्रातिपदिक; नाम/उपाधि)
- प्र-अश्रावयम्
- I caused to be heard / proclaimedVerbलुङ् (अorist), उत्तमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot प्र + √श्रु/श्रावय् (caus. of √श्रु ‘to hear’) → श्रावयति ‘to make hear, proclaim’
- शवसा
- by might, with strengthNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot शवस् (प्रातिपदिक)
- तुर्वशम्
- TurvaśaNoun (proper name/tribal name)पुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तुर्वश (प्रातिपदिक; जन/नाम)
- यदुम्
- YaduNoun (proper name/tribal name)पुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यदु (प्रातिपदिक; जन/नाम)
- अहम्
- IPronounप्रथमा, एकवचनRole कर्तृRoot अहम् (सर्वनाम-प्रातिपदिक)
- नि-अन्यम्
- another (one) down/awayAdjective/Pronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot नि (उपसर्ग) + अन्य (प्रातिपदिक)
- सहसा
- with force, by powerNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot सहस् (प्रातिपदिक)
- सहस्करम्
- the force-wielding, mightyAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषणम् to नि-अन्यम्)Root सहस्कर (प्रातिपदिक; ‘power-doer/strong-doer’)
- नव
- nineNumeralअव्ययRole विशेषण (संख्या)Root नव (संख्या)
- व्राधतः
- of the hostile/obstructing (one)Participle (used as noun/adjective)पुंलिङ्ग, षष्ठी, एकवचन (gen. sg.)Role सम्बन्ध (genitive: ‘of the hostile one’)Root व्राधत् (प्रातिपदिक; pres. act. ptc. from √व्राध्/व्रध् ‘to be hostile/obstruct, act arrogantly’)
- नवतिम्
- ninetyNumeral (noun)स्त्रीलिङ्ग (संख्याशब्द), द्वितीया, एकवचनRole कर्मRoot नवति (संख्या-प्रातिपदिक)
- च
- andIndeclinableअव्ययRole समुच्चयRoot च
- वक्षयम्
- I made (them) dwell / I settled / I ledVerbलुङ् (अorist), उत्तमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √वक्ष्/वक्षय् (वक्षयति ‘to cause to dwell/settle; to lead, bring to a place’; Vedic usage)
Sandhi Notes
- पदच्छेद (sandhi-resolution): अहं | सप्तहा | नहुषः | नहुष्टरः | प्र-अश्रावयम् | शवसा | तुर्वशम् | यदुम् || अहं | नि-अन्यम् | सहसा | सहस्करम् | नव | व्राधतः | नवतिम् | च | वक्षयम् । मुख्य-सन्धयः: (1) प्राश्रावयं = प्र + अश्रावयम् (उपसर्ग-सन्धि; प्र + अ → प्रा)
- (2) न्यन्यम् = नि + अन्यम् (नि + अ → न्य)
- (3) नव व्राधतः: संख्या + षष्ठी-सम्बन्ध (‘नव … व्राधतः’ = ‘of the hostile one, nine …’)
The meaning
Outer meaning
Indra declares his heroic deeds: slaying “the Seven,” surpassing Nahusha, driving forth Turvaśa and Yadu, subduing an opposing force, and making “nine and ninety” disturbers fall away.
Inner meaning
The illumined Divine Mind (Indra) speaks as the Iśvara-power in us: it breaks the sevenfold hostile formations that obstruct the ascent, exceeds the limited human-ego greatness (Nahusha), and drives forward the soul-forces (Turvaśa, Yadu) that must be released into right movement. It presses down the counter-will—an “other power” that manufactures force against the seeker—and causes the many recurring disturbances (habitual impulses, doubts, cravings) to fall away.
Universal truth
Spiritual progress requires an executive illumination that not only reveals truth but actively defeats patterned resistances. When the higher intelligence takes command, scattered energies are liberated and adversarial habits lose their hold.
Themes
heroic catalogue, subduing many disturbers, aid to human lineages (inner forces)
The seer
- Rishi
- As in RV 10.49 (late Maṇḍala X Indra self-laud)
- Other hymns
- Rig Veda 10.49 (entire sūkta)
Significance
A late but powerful Indra-hymn in which the god speaks in first person—useful for inner yoga because it presents Indra as the active divine agency within the seeker, recounting victories over layered resistances.
The deity
- Devata
- Indra
- Epithets
- Maghavā (bountiful), Hari-vā (lord of tawny steeds), Śacī-vān (possessed of effective intelligence), Vṛtra-han (slayer of the coverer; implied)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Breaker of obstructions, releaser of the waters/light, establisher of victorious order for gods and humans.
Inner power
Illuminated Mind-Will: decisive discernment that becomes force, conquering subconscious resistance and reorganizing life-energies.
In ritual
Where it is used
Indra-stuti in Soma context (general)
अ॒हं स॑प्त॒हा नहु॑षो॒ नहु॑ष्टर॒: प्राश्रा॑वयं॒ शव॑सा तु॒र्वशं॒ यदु॑म् । अ॒हं न्य१॒॑न्यं सह॑सा॒ सह॑स्करं॒ नव॒ व्राध॑तो नव॒तिं च॑ वक्षयम् ॥
अ॒हम् । स॒प्त॒ऽहा । नहु॑षः । नहुः॑ऽतरः । प्र । अ॒श्र॒व॒य॒म् । शव॑सा । तु॒र्वश॑म् । यदु॑म् । अ॒हम् । नि । अ॒न्यम् । सह॑सा । सहः॑ । क॒र॒म् । नव॑ । व्राध॑तः । न॒व॒तिम् । च॒ । व॒क्ष॒य॒म् ॥
aham | sapta-hā | nahuṣaḥ | nahuḥ-taraḥ | pra | aśravayam | śavasā | turvaśam | yadum | aham | ni | anyam | sahasā | sahaḥ | karam | nava | vrādhataḥ | navatim | ca | vakṣayam
44
4 pādas of ~11 syllables each
Forward-driving, martial cadence suited to proclamations of victory.
Builds confidence and inner dynamism; the steady triṣṭubh beat supports a ‘pressing down’ of distraction and a rallying of will.
- अहम् (aham)
- Literal: I. Symbolic: the voice of the indwelling divine Power (Indra as inner ruler), not ego-assertion
- सप्तहा (saptahā)
- Literal: slayer of the seven. Symbolic: breaker of sevenfold obstructions; conquest over a complete set of limiting formations (often read as seven coverers/knots)
- नहुषः / नहुष्टरः (nahuṣaḥ/nahuṣṭaraḥ)
- Literal: Nahusha; stronger than Nahusha. Symbolic: surpassing inflated egoic grandeur or merely human sovereignty; victory over prideful mental-vital kingship
- शवसा (śavasā)
- Literal: by force, by strength. Symbolic: spiritual energy of effective will; tapas-backed might
- तुर्वशम् यदुम् (turvaśam yadum)
- Literal: Turvaśa and Yadu. Symbolic: soul-powers/tribal energies to be driven forward into the right field of action; reclaimed life-forces
- अन्यम् (anyam)
- Literal: the other. Symbolic: the opposing tendency (vṛtra-like resistance) within nature
- सहसा सहःकरम् (sahasā sahaḥkaram)
- Literal: with might, the maker of might. Symbolic: a hostile force that forges counterfeit strength (violent impulse, rajasic drive)
- नव नवतिम् (nava navatim)
- Literal: nine and ninety. Symbolic: a large count of recurring disturbances; multiplicity of minor resistances rather than one single foe
- व्राधतः (vrādhataḥ)
- Literal: disturbers, injurers. Symbolic: forces that pervert growth—habits that ‘wound’ the ascent and distort discernment
Indra’s heroic catalogue (śastra-like praise) in Soma liturgy; strengthens the sacrificer’s confidence in overcoming many-formed resistances
During Soma pressing/praise sequences; also as recitation for victory and overcoming obstacles.
Stotra/śastra praise to strengthen Indra’s force and invite aid in battle (outer) and in inner conquest (symbolic).
Use when facing compulsions, repeated setbacks, or hostile inner patterns; recite before demanding work requiring courage and clarity.
saptá-han: sapta ‘seven’ + √han ‘to slay’—often a formula for breaking multiple knots/forts. vrādh- (vrādhataḥ): connected with harming/obstructing (cf. √vṛdh is ‘to grow’, but vrādh- in RV is a distinct hostile notion ‘injure, thwart’). sahas- ‘might’ from √sah ‘to be able, overpower’. The tribal names (Turvaśa, Yadu) can be read as outer ethnonyms; inwardly, they often function as soul-forces/lines of human formation aided by the god-power.
multiplicity of obstacles (seven; ninety-nine), sahas (spiritual might), divine aid to human formations
Indra’s victories restore r̥ta by removing disturbers that deform right movement.
Truth-fulfilment through decisive discrimination; false forces ‘fall away’.
Releasing and re-channeling powers for right becoming; conquest precedes harmony.
Proto-yogic psychology (Aurobindonian reading): ascent through illumination and conquest of the subconscient/vital.
Storm as surge of awakened śakti; ‘driving forth’ as liberation of bound energies into the broad field of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The heroic catalogue: Indra as breaker of multiple enemies (seven; ninety-nine) and leader of favored human groups. Psychologically: the divine Force dismantles layered obstructions and supports the emergence of ordered human energies (Turvaśa/Yadu as formations) against the ‘force-maker’ adversary.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘many-enemy slayer’ formula is pan-Indo-European in heroic diction (numerical magnification: seven, ninety-nine). √sah ‘overpower’ has IE parallels in ability/strength semantics (Skt sah-, Av. sah-, etc.). The compound style (saptá-hā, sáhaḥ-kara) reflects archaic IE poetic compounding.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi recites Indra’s self-asserted victories as a practical assurance: the same power that once subdued many disturbers can now act within the sacrificer. The relationship is pedagogic—mythic precedent becomes inner method.
Invoke the inner Indra to identify and ‘press down’ the counterfeit force that drives compulsive action.
maṇipūra (will/fire of action)
Brisk but steady ujjāyī or equal-ratio breathing (sama-vṛtti) while repeating key phrases (aham… śavasā…).
Vigilant, forceful clarity (sattva empowered by tapas).
Name one recurring ‘disturber’ (vrādhataḥ) and, on each exhale, offer it into Indra’s force; on inhale, receive steadiness and right impetus.
Vedic accenting with udatta/anudatta/svarita as per Śākala tradition; maintain clear udātta rises on key verbs (e.g., dhārayaṃ/vakṣayam equivalents in context).
Keep the triṣṭubh gait: slight lift on udātta, do not over-lengthen anudātta; pause lightly at pāda ends.
Differentiate śa/ṣa/sa: śavasā with śa, Maintain aspirates: sahasā vs sahaḥ, Cluster care: nahuṣṭaraḥ with retroflex ṭ, Do not nasalize vowels unnecessarily: vrādhataḥ
Firm, resonant, ‘commanding’ rather than harsh.
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