Rig Veda 2.2.13: Mandala 2, Sukta 2, Mantra 13
Sukta 2.2
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
ये स्तोतृभ्यो गोअग्रामश्वपेशसमग्ने रातिमुपसृजन्ति सूरयः । अस्माञ्च ताँश्च प्र हि नेषि वस्य आ बृहद्वदेम विदथे सुवीराः ॥
yé stotṛ́bhyo gó-agrām áśva-peśasam agne rātím upasṛjánti sū́rayaḥ | asmā́ṃś ca tā́ṃś ca prá hí néṣi vásyaḥ ā́ bṛhád vadema vidáthē su-vī́rāḥ ||
যে সূর্যসম জ্ঞানী দাতা-ঋষিগণ স্তোতৃসকললৈ ৰাতি (দান) উন্মুক্ত কৰে—গো-অগ্ৰা (গোধন-অগ্ৰগণ্য) আৰু অশ্ব-পেশস (অশ্বৰ বল-আবৰণে বিভূষিত) সেই দান—হে অগ্নি, তুমি তেওঁলোককো আৰু আমাকো একেলগে অধিক কল্যাণলৈ আগবঢ়াই নে। যজ্ঞ-বিদথসমূহত আমি ব্ৰহৎ (মহৎ সত্য) উচ্চাৰণ কৰোঁ, সু-বীৰা—অন্তৰৰ বীৰশক্তিসম্পন্ন হৈ।
Word by Word
- ये
- who (those who)Pronounपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot यद् (sarvanāma-prātipadika)
- स्तोतृभ्यः
- to the praisersNounपुंलिङ्ग; चतुर्थी; बहुवचनRole SampradānaRoot स्तोतृ (√स्तु ‘to praise’)
- गो-अग्राम्
- having cows at the front / rich in cowsAdjectiveस्त्रीलिङ्ग; द्वितीया; एकवचन (रातिम् विशेषयति)Role KarmaRoot गो (prātipadika) + अग्र (prātipadika) → गोअग्रा (bahuvrīhi)
- अश्व-पेशसम्
- adorned with horses / rich in horsesAdjectiveस्त्रीलिङ्ग; द्वितीया; एकवचन (रातिम् विशेषयति)Role KarmaRoot अश्व (prātipadika) + पेशस् (prātipadika) → अश्वपेशस् (tatpuruṣa)
- अग्ने
- O AgniNounपुंलिङ्ग; सम्बोधन; एकवचनRole (Sambodhana)Root अग्नि (prātipadika)
- रातिम्
- a gift; bountyNounस्त्रीलिङ्ग; द्वितीया; एकवचनRole KarmaRoot राति (prātipadika; ‘gift, bounty’)
- उपसृजन्ति
- they bestow / send forthVerbलट् (वर्तमान); परस्मैपद; प्रथमपुरुष; बहुवचनRole (Kriyā)Root उप-√सृज् (to send forth, bestow)
- सूरयः
- patrons; benefactorsNounपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot सूरि (prātipadika; ‘patron, lord, benefactor’)
- अस्मान्
- usPronoun(त्रि-पुरुष सर्वनाम); द्वितीया; बहुवचनRole KarmaRoot अस्मद् (sarvanāma-prātipadika)
- च
- andIndeclinableसमुच्चयRole (Connector)Root च
- तान्
- themPronounपुंलिङ्ग; द्वितीया; बहुवचनRole KarmaRoot तद् (sarvanāma-prātipadika)
- च
- andIndeclinableसमुच्चयRole (Connector)Root च
- प्र
- forth; forwardIndeclinable (preverb)उपसर्गRole (Upasarga)Root प्र
- हि
- indeedIndeclinableनिपात (emphasis)Role (Particle)Root हि
- नेषि
- you leadVerbलट् (वर्तमान); परस्मैपद; मध्यमपुरुष; एकवचनRole (Kriyā)Root √नी (to lead)
- वस्यः
- better; to a better (state)Adjective (comparative) used adverbiallyनपुंसकलिङ्ग; द्वितीया; एकवचन (क्रियाविशेषणवत्: ‘to a better state/way’)Role Adhikaraṇa (goal/extent, adverbial)Root वस्यस् (comparative adj. from वसु ‘good’)
- आ
- towards; up toIndeclinable (preverb)उपसर्गRole (Upasarga)Root आ
- बृहद्
- great; loftyAdjectiveनपुंसकलिङ्ग; द्वितीया; एकवचन (वदेम् इत्यस्य कर्म/विषय) अथवा क्रियाविशेषणवत्Role Karma (object/content of speech)Root बृहन्त् (prātipadika)
- वदेम
- may we speakVerbविधिलिङ्/आशीर्लिङ् (optative); परस्मैपद; उत्तमपुरुष; बहुवचनRole (Kriyā)Root √वद् (to speak)
- विदथे
- in the rite/assemblyNounनपुंसकलिङ्ग; सप्तमी; एकवचनRole AdhikaraṇaRoot विदथ (prātipadika; ‘ritual assembly, ceremony’)
- सुवीराः
- having good heroes; rich in valiant offspringAdjectiveपुंलिङ्ग; प्रथमा; बहुवचन (वयम् implied) अथवा विशेषणरूपेण वक्तॄन्Role Kartā (predicate/attribute of ‘we’)Root सु-वीर (prātipadika; ‘having good heroes/sons’)
Sandhi Notes
- Sandhi resolution (pada-level): गोअग्रामश्वपेशसमग्ने → गो-अग्राम् + अश्व-पेशसम् + अग्ने. रातिमुपसृजन्ति → रातिम् + उपसृजन्ति. अस्माञ्च ताँश्च → अस्मान् + च + तान् + च (न् + च → ञ्च). प्र हि नेषि वस्य → प्र + हि + नेषि + वस्यः (pada text shows vasy(a) with RV orthography). आ बृहद्वदेम → आ + बृहद् + वदेम. Accent marks retained from saṃhitā
- analysis is on resolved padas
The meaning
Outer meaning
Agni is asked to lead forward both the generous illumined givers and the worshippers; the givers bestow gifts to singers—gifts with cows in front and horses adorned. May we speak the Vast in the sacrificial assembly, with heroic sons.
Inner meaning
The “illumined” (sūrayaḥ) are those inner or outer forces that release rātí (the giving) to the stotṛ—aspiration. Their gift is go-agrām (led by cows = led by rays of knowledge) and aśva-peśasam (clothed in horses = invested with vital force for action). Agni is invoked to lead both the givers (supporting powers, helpful movements) and us (the striving consciousness) into vasyas (the better, more harmonious good). The result is bṛhad-vāc (speech of the Vast): expression from wideness, not ego; and su-vīrāḥ: heroic inner energies/powers capable of victory over resistance.
Universal truth
Real help comes when knowledge (light) and energy (force) are given together. The true guide leads both the helpers and the seeker into a greater good, where speech and action arise from inner wideness and courage.
Themes
Agni as leader, gift/grace (rāti), community of patrons and poets, speech of the Vast
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- RV 2.2.1-14 (Agni hymn sequence)
Family tradition
Agni-centered hymns that convert ritual images (cows, horses, gifts) into a psychology of light and force.
Significance
The seer frames prosperity as a coordinated inner economy: gifts of light and force must be guided by Agni toward the ‘better good’ and the Vast.
The deity
- Devata
- Agni
- Epithets
- Guide/Leader (netṛ motif), Hotṛ (implied), Pāvaka (purifier, in adjacent verses)
- Related deities
- Indra (as lord of vastness and power, thematic), Maruts (heroic energies, thematic)
Cosmic role
Leads the journey between worlds; transforms offerings into divine increase; coordinates supportive powers.
Inner power
The discerning will that chooses the better (vasyas) and converts gifts into wideness and heroic capacity.
In ritual
Where it is used
Dana (gift) and dakṣiṇā ethos within soma-yajña; Agni invoked as leader to auspicious result
ये स्तो॒तृभ्यो॒ गोअ॑ग्रा॒मश्व॑पेशस॒मग्ने॑ रा॒तिमु॑पसृ॒जन्ति॑ सू॒रय॑: । अ॒स्माञ्च॒ ताँश्च॒ प्र हि नेषि॒ वस्य॒ आ बृ॒हद्व॑देम वि॒दथे॑ सु॒वीरा॑: ॥
ये । स्तो॒तृऽभ्यः॑ । गोऽअ॑ग्राम् । अश्व॑ऽपेशसम् । अग्ने॑ । रा॒तिम् । उ॒प॒ऽसृ॒जन्ति॑ । सू॒रयः॑ । अ॒स्मान् । च॒ । तान् । च॒ । प्र । हि । नेषि॑ । वस्यः॑ । आ । बृ॒हत् । व॒दे॒म॒ । वि॒दथे॑ । सु॒ऽवीराः॑ ॥
ye | stotṛ-bhyaḥ | go--agrām | aśva-peśasam | agne | rātim | upa-sṛjanti | sūrayaḥ | asmān | ca | tān | ca | pra | hi | neṣi | vasyaḥ | ā | bṛhat | vadema | vidathe | su-vīrāḥ
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4 × ~11
Energetic and directive; suited to guidance and forward movement (pra hi neṣi).
Creates a sense of being led onward; strengthens resolve and expansive speech.
- रातिम् (rātim)
- Literal: gift, giving. Symbolic: descent/release of supportive power, grace, or capacity into the striving nature
- गोअग्राम् (go-agrām)
- Literal: with cows in front/led by cows. Symbolic: led by rays of light/knowledge; clarity leading the movement
- अश्वपेशसम् (aśva-peśasam)
- Literal: adorned/clothed with horses. Symbolic: endowed with vital force, speed, and capacity for execution
- सूरेयः (sūrayaḥ)
- Literal: illumined ones. Symbolic: inner luminous faculties and/or beneficent forces that act from insight
- वस्यः (vasyas)
- Literal: better, more excellent good. Symbolic: the higher harmony of the soul’s good beyond mixed desire
- बृहत् (bṛhat)
- Literal: the Vast. Symbolic: wide consciousness (bṛhat-brahman), spacious truth-speech
- सुवीराः (su-vīrāḥ)
- Literal: having good heroes/sons. Symbolic: possessing heroic inner powers—courage, endurance, victorious energies
Verse for invoking Agni’s leading (netṛ-function) and for communal prosperity in sacrificial gatherings; supports the ‘vidatha’ recitation context
During praise of patrons/givers and invocation for successful assembly speech (vidatha).
Recitation accompanying offerings and acknowledgments of giving; prayer for collective uplift.
Chant before teaching/speaking or collaborative work to align knowledge (go) and energy (aśva) with the ‘better good’ and truthful wide speech.
go- (√gā ‘to go’ also ‘cow’) in RV frequently carries the sense of ‘ray/light/knowledge’ by poetic polyvalence; ‘leading with go’ suggests a gift guided by illumination. aśva (horse) from √aś ‘to move swiftly’ → symbol of dynamic force and life-energy. vidatha is a Vedic term for assembly/sacrificial session; connected with √vid ‘to know’ in semantic atmosphere, though traditionally treated as ritual ‘distribution’; here read as a place where knowledge and power are apportioned.
Bṛhat (the Vast), Ṛta as guided progress (‘neṣi’ leading into the better)
Agni leads into vasyas—ṛta’s superior path rather than impulsive desire.
Bṛhad-vadema: speech from truth-wideness rather than narrow opinion.
Descent of gifts (rāti) as progressive formation of consciousness—light leading, force executing.
Integral-psychological reading aligned with early Brahman idea of Bṛhat as a plane of consciousness.
Cow = rays of knowledge leading the movement; horse = vital dynamism; fire = guiding will that integrates both toward the higher good.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘leading into the better’ mythologem: Agni as the divine guide who conducts both benefactors (sūrayaḥ) and sacrificers toward vásyaḥ (the better good). The gift (rāti) is imagined as luminous and force-bearing (go-agrā, aśva-peśasa), i.e., knowledge and energy conjoined.
- How does the linguistic structure reflect Proto-Indo-European roots?
- néṣi (√nī ‘to lead’) aligns with PIE *neydʰ-/*neik- ‘lead’ semantic field (cf. Eng. nudge is not cognate; but Lat. ducere is functional parallel; closer is Skt. naya ‘leading’ within Indo-Aryan). √vid in the background lexicon (sūri/vidatha) resonates with PIE *weyd- ‘see/know’.
- What is the relationship between the Rishi and the Devata here?
- Agni is asked to mediate social and inner reciprocity: the luminous givers release rāti to the singers; Agni in turn leads both parties toward higher good, culminating in inspired utterance of Bṛhat in the sacrificial assembly.
Receive and integrate two supports: clarity (go) and energy (aśva), then offer them to Agni to be led into vasyas (the better).
vishuddha
Inhale sensing ‘go’ (clear light in brow/forehead), exhale sensing ‘aśva’ (steady force in navel); finish by resting in spacious throat/heart for bṛhad-vāc.
Expansive, courageous, action-ready wideness.
Chant once, then silently ask: ‘What is the better good here?’ Wait for a calm directive impulse (Agni) before acting or speaking.
Tri-svara; emphasize udātta on agne and key action verbs (upasṛjanti, neṣi, vadema).
Keep compound go-agrām and aśva-peśasam distinct; do not swallow consonant clusters in stotṛbhyaḥ.
stotṛbhyo: clear ṛ, avoid 'ri', goagrām: pronounce as 'go-a-grām' with light hiatus, aśvapeśasam: 'aś-va-pe-śa-sam' evenly, upasṛjanti: clear ṛj, soft j, bṛhad vadema: retroflex ḍ? (here dental d), keep bṛhad as 'bṛ-had'
Bright, leading tone; slight lift on ‘pra hi neṣi’.
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