Rig Veda 10.55.7: Mandala 10, Sukta 55, Mantra 7
Sukta 10.55
- Devata
- Indra with the participation/manifestation of the Devāḥ as powers born from ṛta-work
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Raudra (fury)
ऐभिर्ददे वृष्ण्या पौंस्यानि येभिरौक्षद्वृत्रहत्याय वज्री । ये कर्मणः क्रियमाणस्य मह्न ऋतेकर्ममुदजायन्त देवाः ॥
ā́bhir dadé vṛ́ṣṇyā paúṃsyāni yébhir aúkṣad vṛtra-hátyāya vajrī́ | yé kármaṇaḥ kriyámāṇasya máhnā ṛté-karmam úd ajāyanta devā́ḥ ||
ด้วยสิ่งเหล่านี้ เขาได้ประทานพลังอันองอาจแห่งบุรุษ; ด้วยสิ่งเหล่านี้ ผู้ถือวัชระจึงเติบใหญ่เพื่อการสังหารวฤตระ (Vṛtra). ด้วยความยิ่งใหญ่แห่งงานที่กำลังกระทำ เหล่าเทพได้ถือกำเนิดขึ้นสู่เบื้องบน และเข้าสู่การกระทำแห่งฤตะ (ṛta-karman) คือความจริงอันเป็นระเบียบจักรวาล.
Word by Word
- एभिः
- with thesePronounपुं/नपुं, तृतीया, बहुवचनRole करणRoot इदम् (प्रातिपदिक: एतद्)
- ददे
- he has givenVerbलिट् (परिपूर्ण/परोक्श), प्रथमपुरुष, एकवचन, परस्मैपदRole (क्रिया)Root √दा (दाने)
- वृष्ण्या
- bull-like, virileAdjectiveनपुंसक, द्वितीया, बहुवचन (विशेषण)Role कर्म (विशेष्य: पौंस्या॑नि)Root वृष्ण्य (प्रातिपदिक) < वृषन्
- पौंस्या॑नि
- manly powers/deedsNounनपुंसक, द्वितीया, बहुवचनRole कर्मRoot पौंस्य (प्रातिपदिक) < पुंस्
- येभिः
- by whichPronoun (relative)पुं/नपुं, तृतीया, बहुवचनRole करणRoot यद् (प्रातिपदिक)
- औक्षत्
- he poured/sprinkledVerbलुङ् (अorist), प्रथमपुरुष, एकवचन, परस्मैपदRole (क्रिया)Root √उक्ष् (सिञ्चने/वर्षणे)
- वृत्रहत्या॑य
- for the slaying of VṛtraNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (उद्देश्य)Root वृत्रहत्या (प्रातिपदिक; वृत्र-हत्यā)
- वज्री
- the wielder of the thunderboltNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot वज्रिन् (प्रातिपदिक) < वज्र
- ये
- whoPronoun (relative)पुंलिङ्ग, प्रथमा, बहुवचनRole कर्ताRoot यद् (प्रातिपदिक)
- कर्मणः
- of the work/riteNounनपुंसक, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root कर्मन् (प्रातिपदिक)
- क्रियमाणस्य
- being done, in progressParticipleनपुंसक, षष्ठी, एकवचन (विशेषण)Role सम्बन्ध (विशेष्य: कर्मणः)Root √कृ (करणे) → क्रियमाण (कृदन्त, वर्तमान कर्मणि)
- मह्नः
- of the greatness/mightNounपुं/नपुं, षष्ठी, एकवचनRole सम्बन्धRoot महन/मह्न् (प्रातिपदिक; ‘महत्त्व/बल’)
- ऋते
- without, apart fromIndeclinableअव्यय; अर्थे: विना/ऋतेRole (निषेध-सम्बन्ध)Root ऋते (अव्यय) < √ऋ (गतौ) (निरुक्तपरम्परा)
- कर्म
- work, riteNounनपुंसक, द्वितीया, एकवचनRole कर्म (उदजा॑यन्तेः)Root कर्मन् (प्रातिपदिक)
- उद्
- up, forthPreverbउपसर्गRole (क्रियाविशेषण)Root उद् (उपसर्ग)
- अजायन्त
- were born/aroseVerbलुङ् (अorist), तृतीयपुरुष, बहुवचन, आत्मनेपदRole (क्रिया)Root √जन् (जनने)
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्ताRoot देव (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धिविच्छेद): एभिः | ददे | वृष्ण्या | पौंस्या॑नि | येभिः | औक्षत् | वृत्रहत्या॑य | वज्री || ये | कर्मणः | क्रियमाणस्य | मह्नः | ऋते | कर्म | उद् | अजायन्त | देवाः || 1) ऐभिः → एभिः (एतद्-प्रातिपदिकस्य तृतीया-बहुवचनम्; छान्दस-रूपलेखनम्)
- 2) येभिरौक्षद् → येभिः + औक्षत् (विसर्ग/रकार-सन्धि तथा पदान्त-दकारस्य छान्दस-लोप/परिवर्तन; संहितायां -र्-सम्पर्कः)
- 3) वज्री । ये → विरामे पदविभागः
- 4) उदजा॑यन्त → उद् + अजायन्त (उपसर्ग-सन्धि: द् + अ → दज्)
The meaning
Outer meaning
With these he has bestowed the virile powers, by which the Thunderer grew strong for the slaying of Vṛtra; by the greatness of the work being done, the gods were born upward into the action of Truth.
Inner meaning
Indra’s ‘virile powers’ (vṛṣṇyā pauṃsyāni) are the dynamic capacities of the soul-nature—courage, force, decisive intelligence—bestowed or released by the divine. With these, the Vajrī becomes strong for Vṛtra-slaying: psychologically, the illumined mind-force gains the power to break the Coverer (vṛtra), the resistance of the subconscient that blocks light and flow. Then comes a key Aurobindonian theme: as the work (karma) is being done in its greatness (mahnā), the gods (devāḥ)—the divine powers within—are ‘born upward’ (udajāyanta) into ṛta-karman, the action of Truth. That is, the very practice of right inner work brings new divine faculties into manifestation; realization is not only received, it is generated by persistent truth-activity.
Universal truth
Spiritual victory requires empowered faculties; when we act in alignment with truth, higher powers awaken in us. Right work is creative: it births the gods in the human instrument.
Themes
Vṛtra-slaying, Empowerment of the divine force, Birth/manifestation of divine faculties, Rita-aligned action
The seer
- Other hymns
- Rig Veda 10.55.1, Rig Veda 10.55.2, Rig Veda 10.55.3, Rig Veda 10.55.4, Rig Veda 10.55.5, Rig Veda 10.55.6
Significance
The seer states a core yogic law of the Rig Veda: the gods are not only invoked but manifested—‘born upward’—through ṛta-aligned action and sustained inner work.
The deity
- Devata
- Indra (Vajrī, Vṛtra-slayer) with Devāḥ as awakened powers
- Epithets
- vajrī (thunderbolt-bearer), vṛtrahan (Vṛtra-slayer, implied), bestower of vṛṣṇyā pauṃsyāni
- Related deities
- Maruts (force-energies), Agni (will/leader of sacrifice), Bṛhaspati (word/illumination)
Cosmic role
To empower the forces of action for the defeat of obstruction and to raise the divine powers into operative truth-action.
Inner power
Heroic will and illumined intelligence that breaks inertia/falsehood and catalyzes the birth of higher faculties.
In ritual
Where it is used
Indra hymns frequently used in Soma rites; Vṛtra-slaying passages often accompany offerings seeking victory and rain/flow (outer) and victory over obstruction (inner).
ऐभि॑र्ददे॒ वृष्ण्या॒ पौंस्या॑नि॒ येभि॒रौक्ष॑द्वृत्र॒हत्या॑य व॒ज्री । ये कर्म॑णः क्रि॒यमा॑णस्य म॒ह्न ऋ॑तेक॒र्ममु॒दजा॑यन्त दे॒वाः ॥
आ । ए॒भिः॒ । द॒दे॒ । वृ॒ष्ण्या॒ । पौंस्या॑नि । येभिः॑ । औक्ष॑त् । वृ॒त्र॒ऽहत्या॑य । व॒ज्री । ये । कर्म॑णः । क्रि॒यमा॑णस्य । म॒ह्ना । ऋ॒ते॒ऽक॒र्मम् । उ॒त्ऽअजा॑यन्त । दे॒वाः ॥
ā | ebhiḥ | dade | vṛṣṇyā | paiṃsyāni | yebhiḥ | aukṣat | vṛtra-hatyāya | vajrī | ye | karmaṇaḥ | kriyamāṇasya | mahnā | ṛte--karmam | ut-ajāyanta | devāḥ
44
4 × ~11 syllables; strong heroic cadence, especially in the Vṛtra-slaying phrase.
Martial and ascending; the final pāda has an ‘uplift’ motion matching udajāyanta (born upward).
Stimulates resolve and upward striving; leaves an after-feel of ascent and activation.
- vṛṣṇyā pauṃsyāni
- Literal: virile powers, manly strengths. Symbolic: effective soul-forces: courage, will, clarity, heroic energy needed for inner conquest
- vajrī
- Literal: wielder of the thunderbolt. Symbolic: the decisive illumined mind-force that can break resistance
- vṛtrahatyāya
- Literal: for the slaying of Vṛtra. Symbolic: breaking the Coverer: dissolving subconscient obstruction, inertia, and falsehood
- karmaṇaḥ kriyamāṇasya
- Literal: of the work being done. Symbolic: ongoing sādhanā: active transformation, not mere contemplation
- mahnā
- Literal: by greatness, might. Symbolic: intensity of tapas; magnitude of the spiritual effort when aligned with truth
- ṛtekarmam
- Literal: action of ṛta (truth-order). Symbolic: truth-acting: inspired, right, luminous movement that expresses the cosmic order
- udajāyanta devāḥ
- Literal: the gods were born upward. Symbolic: emergence of higher faculties/powers in consciousness through practice
Soma context implied by Indra’s strengthening (aukṣat) and heroic function; used as praise to invoke Indra’s force for overcoming obstruction
During Indra-stotras in Soma pressing or victory invocations
Recitation with offering; symbolically ‘strengthening Indra’ to break the cover and release plenitude
Use in times of stagnation: chant before disciplined practice (study, meditation, recovery) to invoke force and ‘truth-work’.
√dā ‘give’ underlies the bestowal of powers (pauṃsyāni) that enable Indra’s decisive act. √ukṣ ‘to grow strong, to be invigorated’ (also used for ‘sprinkling’ soma/strength) supports an inner reading: the divine force is intensified for Vṛtra-slaying. vṛtra-han- is the archetype of releasing blocked energies (waters/lights) from obstruction (vṛtra ‘coverer’ from √vṛ ‘cover’). ṛte-karman ‘truth-work’ binds action to ṛta (cosmic rightness), so the ‘birth of the gods’ is the manifestation of higher faculties when action becomes aligned with truth.
Ṛta (cosmic order), Truth-action (ṛte-karman), Empowerment/virility (pauṃsya, vṛṣṇya)
Explicit: ṛtekarmam—truth-action is the matrix in which divine powers manifest.
Truth is not only known but enacted; satya becomes karma.
Epigenesis of gods: higher powers are generated in the human ascent through right action.
Integral yoga logic (Aurobindo/Kashyap): inner sacrifice produces the birth of divine powers; Vṛtra as subconscient resistance.
Thunderbolt = decisive will; Vṛtra = inner cover/inertia; ‘gods born upward’ = emergent higher capacities; ‘work being done’ = sustained practice.
- What is the primary Vedic 'mythologem' present in this verse?
- The Vṛtra-slaying mythologem: Indra, strengthened by bestowed virile powers, breaks the Coverer to release what is held back. Psychologically, it is the decisive rupture of inner obstruction so the withheld currents of light/force can flow.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √jan ‘be born’ (< PIE *ǵenh₁- ‘beget, produce’) appears in ud-ajāyanta, expressing ‘arising/birth’ of the devāḥ as emergent powers. √dā (< PIE *deh₃-) is a stable Indo-European inheritance. ṛta is Indo-Iranian (Avestan aša) reflecting a shared concept of cosmic order.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames Indra’s victory as dependent on transmitted powers and on ṛta-aligned work: invocation is not mere request but alignment with truth-action, through which the luminous faculties (‘gods’) can be born and participate in the human endeavor.
Invoke Indra’s force to break subconscious resistance; commit to one act of ṛta-karman (truthful action) immediately after meditation.
maṇipūra (will/force) supported by mūlādhāra (subconscient resistance)
kapālabhāti 30 strokes × 3 rounds (gentle), then silent breath and a firm resolve in the navel center.
Activated, upward-striving, battle-ready clarity.
Identify one ‘Vṛtra’—a repeating inertia or avoidance. Chant once, then do a concrete truth-act (ṛta-karman): one honest conversation, one disciplined session, one corrective step. Let ‘the gods be born upward’ through action, not only intention.
Exact udātta/anudātta/svarita requires a svara-marked text; maintain strong stress contour around ‘vṛtrahatyāya vajrī’ and lift into the final ‘udajāyanta devāḥ’.
Articulate consonant clusters cleanly; allow a slight upward sweep in the last pāda to mirror ‘born upward’.
aibhir: diphthong ai clear, not ‘e’, vṛṣṇyā: vocalic ṛ; retroflex ṣṇ cluster, pauṃsyāni: anusvāra before s; long ā, vṛtrahatyāya: retroflex ṭr; ‘tyā’ palatal cluster, vajrī: ‘jr’ conjunct, long ī, ṛtekarmam: ṛ + te; keep ‘karmam’ clear, final m audible, udajāyanta: ‘jā’ long ā; ‘y’ glide distinct
firm, rhythmic, slightly percussive; avoid dragging so the ascent-feel remains.
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