Rig Veda 4.23.7: Mandala 4, Sukta 23, Mantra 7
Sukta 4.23
- Rishi
- Vāmadeva Gautama
- Devata
- Indra with Uṣas as the field of illumination
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
द्रुहं जिघांसन्ध्वरसमनिन्द्रां तेतिक्ते तिग्मा तुजसे अनीका । ऋणा चिद्यत्र ऋणया न उग्रो दूरे अज्ञाता उषसो बबाधे ॥
druhám jighāṃsandhvarásam anindrā́ṃ tétikte tigmā́ tujáse ánīkā | ṛṇā́ cid yátra ṛṇa-yā́ na ugró dūré ajñā́tā uṣáso babādhe ||
وہ تیز ماتھے دھار کر دھوکے اور اندر کے بغیر تشدد کے حملے کو مارنے کے لیے تیز کرتا ہے۔ جہاں دشمن قرضے ہم پر دباؤ ڈالتے ہیں، وہ پرتشدد طاقت رکاوٹ بننے والی نامعلوم اُجالوں کو دور بھگا دیتا ہے - اور سچی اُجالا پھوٹتی ہے۔
Word by Word
- द्रुहं
- (the) injury/hostile deceitNounस्त्रीलिङ्ग (वेदे), द्वितीया एकवचनRole कर्मRoot द्रुह् (प्रातिपदिक: द्रुह्/द्रुह- ‘द्रोह/हानि’)
- जिघांसन्
- wishing to slay / intent on killingVerbलट् (वेदे वर्तमान/प्रवृत्त), परस्मैपद, प्रथमा एकवचन (कर्तरि), शतृ-प्राय वर्तमान कृदन्तवत् प्रयोगःRole कर्तृ (सहायक-क्रिया/विशेषणरूपेण)Root हन् (धातु) ; desiderative stem जिघांस-
- ध्वः
- of you (pl.)Pronounषष्ठी/सप्तमी? (वेदे), बहुवचन; प्रायः ‘युष्माकम्/युष्मान्’ इत्यर्थे संक्षिप्त रूपRole सम्बन्ध (षष्ठी)Root युष्मद् (सर्वनाम)
- अरसम्
- tasteless, joyless, unpleasingAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया एकवचनRole कर्म (विशेषणम्)Root अ-रस (प्रातिपदिक)
- अनिन्द्राम्
- without Indra / Indra-lessAdjectiveस्त्रीलिङ्ग, द्वितीया एकवचनRole कर्म (विशेषणम्)Root अ-इन्द्र (प्रातिपदिक)
- ते
- of him/thatPronounषष्ठी एकवचनRole सम्बन्धRoot तद् (सर्वनाम)
- इति
- thusIndeclinableनिपातRole सम्बन्ध (उद्धरण/वाक्य-समाप्ति)Root इति
- क्ते
- (particle; unclear in isolation)Indeclinableवेदिक-निपात/पदांशRoot (अनिश्चित; पदपाठे प्रायः ‘क्ते’ = क्त-प्रत्ययान्त रूप/निपात-रूप)
- तिग्मा
- sharp, keenAdjectiveनपुंसकलिङ्ग/पुंलिङ्ग, प्रथमा/द्वितीया बहुवचन (सन्दर्भे ‘अनीका’ इत्यस्य विशेषणम्)Role कर्तृ/कर्म-विशेषणRoot तिग्म (प्रातिपदिक)
- तुजसे
- for the smiter/impellerNounचतुर्थी एकवचनRole सम्प्रदानRoot तुज् (धातु ‘to strike/impel’) / तुज (प्रातिपदिक)
- अनीका
- faces, fronts; (weapon-)edgesNounनपुंसकलिङ्ग, प्रथमा/द्वितीया बहुवचनRole कर्तृ/कर्मRoot अनीक (प्रातिपदिक)
- ऋणा
- debts, obligationsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया बहुवचनRole कर्म/कर्तृ (सन्दर्भानुसार)Root ऋण (प्रातिपदिक)
- चित्
- evenIndeclinableनिपात (अपि/एव)Root चित्
- यत्र
- whereIndeclinableसम्बन्ध-प्रश्न/संबन्ध-अव्ययRole अधिकरणRoot यत्र
- ऋणया
- by/with a debtor (one in debt)Adjectiveपुंलिङ्ग, तृतीया एकवचनRole करण/सहकारRoot ऋणय (प्रातिपदिक; ‘ऋणयुक्त/ऋणकर्ता’)
- नः
- of us / ourPronounषष्ठी बहुवचनRole सम्बन्धRoot अस्मद् (सर्वनाम)
- उग्रो
- the fierce oneAdjectiveपुंलिङ्ग, प्रथमा एकवचनRole कर्तृRoot उग्र (प्रातिपदिक)
- दूरे
- far awayIndeclinable/Adverbialसप्तमी एकवचन-प्राय अव्ययीभावRole अधिकरणRoot दूर (प्रातिपदिक)
- अज्ञाता
- unknown, unrecognizedAdjective (past participle)स्त्रीलिङ्ग, प्रथमा बहुवचन (उषसः इत्यस्य विशेषणम्)Role कर्तृ-विशेषणRoot ज्ञा (धातु) ; क्त-प्रत्यय ‘अ-ज्ञात’
- उषसः
- the DawnsNounस्त्रीलिङ्ग, प्रथमा बहुवचनRole कर्तृRoot उषस् (प्रातिपदिक)
- बबाधे
- has pressed back / has repelledVerbलिट् (परफेक्ट), आत्मनेपद, प्रथमा एकवचनRole क्रियाRoot बाध् (धातु ‘to press, oppress, repel’) ; reduplicated perfect
Sandhi Notes
- सन्धि-विच्छेद (प्रमुख): जिघांसन्ध्वः → जिघांसन् + ध्वः
- अवरस॑मनि॒न्द्रां → अरसम् + अनिन्द्राम् (स्वर-सन्धि/पदसीमा)
- तेति॑क्ते → ते + इति + क्ते (उद्धरण-निपात-समुच्चय; ‘क्ते’ पदांशः पदपाठ-आधारेण निश्चितः)
- ऋ॒णा चि॒द्यत्र॑ → ऋणा + चित् + यत्र
- ऋण॒या न॑ → ऋणया + नः
- दू॒रे अज्ञा॑ता → दूरे + अज्ञाता
- उ॒षसो॑ बबा॒धे → उषसः + बबाधे
The meaning
Outer meaning
The hero sharpens his keen weapons/faces to strike the deceitful and violent onset that is “without Indra”; even where oppressive obligations press, the fierce one drives far away obstructing, unknown Dawns so that the true Dawn can break through.
Inner meaning
When the Indra-force (illumined mind) is absent, impulses become “anindrā”—ungoverned by light—and turn into rush, error, and self-deception. The seeker must “sharpen the fronts” of discernment and will (tigmā anīkā) to strike the druh (inner treachery: falsehood, self-justifying desire) and dhvaras (turbulent vital pressure). Even if old subconscient burdens (ṛṇā—debts, residues, compulsions) press upon the being, the awakened fierce energy (ugra śakti) pushes away premature or distorted illuminations (“unknown dawns”) that would mislead or obstruct the true opening. Thus the authentic Dawn of consciousness breaks through resistance.
Universal truth
Real progress requires illumination-governed force: without the guiding light of higher intelligence, energy becomes violence and confusion. By disciplined sharpening of inner faculties, one can dissolve inherited burdens and reject false awakenings, allowing a stable, truthful enlightenment to arise.
Themes
Combat with falsehood, Indra-force, Removal of obstacles to illumination
The seer
- Lineage
- Gautama (probable for Maṇḍala 4, Vāmadeva tradition)
- Other hymns
- RV 4.23.1-11 (same sūkta context), RV 4.18 (Vāmadeva’s Indra hymns, thematic kinship: breaking coverers)
Family tradition
Maṇḍala 4 is largely Vāmadeva’s seer-family hymns; the tradition emphasizes Indra as inner illumination and victory over obstructing powers.
Significance
The seer-voice works as a psychological warrior: clarifying the difference between true dawns (authentic awakenings) and misleading lights, insisting on Indra’s governance over force.
The deity
- Devata
- Indra (implied by anindrām; with Uṣas as the field of illumination)
- Epithets
- ugra (fierce, puissant), tujase (impeller, striker), vajrin (thunder-bearer—implied Indraic function), hariva (tawny-steeded—echoed in 4.23.11)
- Related deities
- Uṣas, Agni (inner priest who prepares the offering), Soma (bliss that supports illumination)
Cosmic role
Breaker of the coverer; establishes the free flow of light and right movement; defender of ṛta by defeating hostile formations.
Inner power
Illumined intelligence that directs life-force; the decisive power that rejects false openings and compels the true dawn to manifest.
In ritual
Where it is used
Indra-stotra within Soma-sacrifice contexts (general applicability; not uniquely tied to a single śrauta act)
द्रुहं॒ जिघां॑सन्ध्व॒रस॑मनि॒न्द्रां तेति॑क्ते ति॒ग्मा तु॒जसे॒ अनी॑का । ऋ॒णा चि॒द्यत्र॑ ऋण॒या न॑ उ॒ग्रो दू॒रे अज्ञा॑ता उ॒षसो॑ बबा॒धे ॥
दुह॑म् । जिघां॑सम् । ध्व॒रस॑म् । अ॒नि॒न्द्राम् । तेति॑क्ते । ति॒ग्मा । तु॒जसे॑ । अनी॑का । ऋ॒णा । चि॒त् । यत्र॑ । ऋ॒ण॒ऽयाः । नः॒ । उ॒ग्रः । दू॒रे । अज्ञा॑ताः । उ॒षसः॑ । ब॒बा॒धे ॥
duham | jighāṃsam | dhvarasam | anindrām | tetikte | tigmā | tujase | anīkā | ṛṇā | cit | yatra | ṛṇa-yāḥ | naḥ | ugraḥ | dūre | ajñātāḥ | uṣasaḥ | babādhe
44
4 pādas of ~11 syllables each (with Vedic resolution/expansion possible)
Driving, martial cadence suited to striking and clearing obstacles.
Builds inner courage and sharpness; the rhythm feels like repeated thrusts that cut through confusion and resistance.
- द्रुह (druh)
- Literal: deceit, treachery, injurious being. Symbolic: inner falsity: self-deception, hostile habit-forces that betray the soul’s aim
- ध्वरसम् (dhvarasam)
- Literal: violent rush, tumult, injurious movement. Symbolic: vital turbulence; rajasic drive that distorts perception and action
- अनिन्द्राम् (anindrām)
- Literal: without Indra. Symbolic: energy not governed by illumined mind; action without inner light
- ति॒ग्मा अनी॑का (tigmā anīkā)
- Literal: sharp fronts/edges. Symbolic: keen discriminative faculties; sharpened will and insight
- ऋणा (ṛṇā)
- Literal: debts, obligations. Symbolic: karmic residues, subconscient burdens, lingering compulsions
- उषसः (uṣasaḥ)
- Literal: dawns. Symbolic: emergent illuminations; openings of consciousness (true or false depending on purity)
Protective/overcoming recitation within Soma praise of Indra: driving away druj/falsehood and obstacles before illumination; exact Śrauta viniyoga not specified
During Indra praises in Soma offerings; also suitable for dawn-time recitation as a psychological ‘clearing’ hymn.
Stuti/śastra: praise to invoke Indra’s force to remove obstacles and establish right illumination.
Use before meditation to reject misleading impulses/‘false dawns’ and to strengthen discernment and will.
druh- ‘deceit’ connects to the semantic field of betrayal/hostility (cf. Avestan druj- ‘lie’ as Druj, the Lie) indicating Indo-Iranian mythic polarity Truth vs Lie. √han (jighāṃsa-) shows intentional combat against falsehood. anindrā- marks absence of indriya/indra-force: the luminous lordship that brings victory. √bādh ‘repel’ frames the act as removal of obstructing obscurities. ṛṇa ‘debt’ (< √ṛ ‘to go/fit’ with later juridical sense) here re-read psychologically as binding residues/limitations that must be cleared for dawn-knowledge.
Truth vs Lie (ṛta vs druj), obstruction and release, debt (ṛṇa) as bondage of the lower nature
Indra’s striking power restores right movement when chaotic forces act ‘without Indra’.
Truth distinguishes true dawn from unknown/misleading dawns.
Emergence of light (dawn) through the removal of coverings and burdens.
Proto-Vedāntic/Integral (Aurobindonian): ascent of consciousness through purification and illumination.
Dawn (uṣas)
Unspecified
Dawn = awakening of higher consciousness; sharp fronts = sharpened faculties; burdens/debts = subconscious residues; violent rush = rajasic turbulence.
- What is the primary Vedic 'mythologem' present in this verse?
- The Indo-Iranian polarity of Truth vs Lie: the force that ‘sharpens its fronts’ to slay druh/druj, repelling obscure false dawns. It is a micro-Vṛtra pattern: obstruction to light is attacked and driven away.
- How does the linguistic structure reflect Proto-Indo-European roots?
- druh-/druj- aligns with Avestan druj- (the Lie), pointing to a shared Indo-Iranian mythic lexicon. √yuj/√bādh are inherited verbal systems expressing binding vs repelling; the verse encodes conflict as a grammar of desid. (jighāṃsa-) + perfect (babādhe).
- What is the relationship between the Rishi and the Devata here?
- The rishi relies on Indra not merely for outer victory but for inner mastery: without Indra (anindrā) the rush of disorder prevails. The devata’s gift is a militant clarity—keen ‘fronts’ that cut through the lie and remove binding burdens (ṛṇa) so true dawn-knowledge can arise.
Discriminate true illumination from rajasic excitement; invoke Indraic clarity to cut inner deceit.
Ājñā (discernment) / Maṇipūra (forceful will)
Nādī-śodhana 6–12 rounds, then brief kumbhaka while inwardly affirming ‘illumined force’ before exhale.
Active concentration moving toward clear, quiet luminosity.
Begin by observing ‘anindrā’ movements (impulses without light). Mentally ‘sharpen the fronts’ by naming the distortion (desire, fear, haste). Offer it to the inner Fire, then call Indra’s decisive clarity; allow the true dawn-feeling—clean, spacious, non-excited—to arise.
Mixed udātta/anudātta/svarita per śākha tradition; follow pada-text accents; emphasize udātta on key verbs (e.g., tetikte, babādhe).
Keep each pāda as a single breath-unit if possible; slight lift on udātta syllables, smooth fall through anudātta; avoid modern stress accenting.
ṛ in ṛṇā: short vocalic ‘ri’ (not ‘ar’), ṣ/ś distinction: uṣaso with retroflex ṣ, dhv in dhvarasam: aspirated dh + v glide, not ‘dwar’
Firm, bright, martial-clarifying tone; not harsh.
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.
