Rig Veda 4.2.18: Mandala 4, Sukta 2, Mantra 18
Sukta 4.2
- Rishi
- Vāmadeva Gautama
- Devata
- Agni
- Chandas
- Tr̥ṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
आ यूथेव क्षुमति पश्वो अख्यद्देवानां यज्जनिमान्त्युग्र । मर्तानां चिदुर्वशीरकृप्रन्वृधे चिदर्य उपरस्यायोः ॥
ā́ yū́theva kṣu-máti paśvó akhyad devā́nāṃ yáj jánimā́nty ùgra | mártānāṃ cid urváśīr akṛpran vṛdhé cid aryá úparasy āyóḥ ||
যেনেকৈ এটা ইউথ (পশুৰ দল), তেনেকৈ সমৃদ্ধ জীৱন-শক্তিসমূহ দৃষ্টিগোচৰ হ’ল, যেতিয়া দেৱসকলৰ উগ্ৰ জন্ম নিকট আহিল। মৰ্ত্যসকলৰ বাবেও উৰ্বশীসমূহ—বিস্তৃত-দীপ্ত প্ৰেৰণা—গঢ়া হ’ল; বৃদ্ধি লাভৰ বাবেও আৰ্য (উদাৰ-নোবেল) জনে উচ্চতৰ জীৱন-শক্তি বিচাৰি পালে।
Word by Word
- आ
- towards, hitherIndeclinableउपसर्ग/निपातRoot आ (upasarga) अथवा ā (avyaya)
- यूथेव
- like a herdIndeclinable (simile phrase)यूथ- (n.) + इव ‘like’ (sandhi: यूथ + इव → यूथेव)Root यूथ (prātipadika) + इव (avyaya)
- क्षुमति
- in prosperity; in a thriving stateAdjectiveनपुंसकलिङ्गे/स्त्रीलिङ्गे लोकेटिव-एकवचन (Vedic locative in -i): ‘in/at the prosperous (place/condition)’Role AdhikaraṇaRoot क्षुमत् (adj. prātipadika)
- पश्वः
- of cattleNounपुंलिङ्गः, षष्ठी-एकवचन (Vedic gen. sg. -oḥ): ‘of cattle’Role Sambandha (genitival relation)Root पशु (prātipadika)
- अख्यत्
- he/it perceived; he made knownVerbलुङ् (aorist), परस्मैपद, 3 पुरुष, एकवचनRole Kriyā (finite verb)Root √ख्या (ख्यायते/आख्याति) ‘to see, perceive, proclaim’
- देवानाम्
- of the godsNounपुंलिङ्गः, षष्ठी-बहुवचनRole Sambandha (genitival)Root देव (prātipadika)
- यत्
- what; that whichPronounनपुंसकलिङ्गः, प्रथमा/द्वितीया-एकवचन (relative ‘that which’)Role Karma (of ‘अख्यत्’)Root यद् (relative pronoun)
- जनिम
- birth; originNounनपुंसकलिङ्गः, द्वितीया-एकवचनRole Karma (apposition to यत्)Root जनि (prātipadika; from √जन्)
- अन्ति
- near; in the presence ofIndeclinableअव्यय ‘near, in the presence of’Role AdhikaraṇaRoot अन्ति (avyaya)
- उग्र
- O mighty oneAdjective (vocative)पुंलिङ्गः, सम्बोधन-एकवचनRole SambodhanaRoot उग्र (adj. prātipadika)
- मर्तानाम्
- of mortalsNounपुंलिङ्गः, षष्ठी-बहुवचनRole Sambandha (genitival)Root मर्त (prātipadika)
- चित्
- even; indeedIndeclinableअव्यय (emphatic) ‘even, indeed’Root चित् (avyaya)
- उर्वशीः
- the Urvaśīs (nymphs); wide-shining onesNoun (proper/common)स्त्रीलिङ्गः, प्रथमा-बहुवचनRole Kartā (of ‘अकृप्रन्’)Root उर्वशी (prātipadika)
- अकृप्रन्
- they made ready; they prepared/arrangedVerbलुङ् (aorist), परस्मैपद, 3 पुरुष, बहुवचनRole Kriyā (finite verb)Root √कृप्/कॢप् (Vedic) ‘to be fitting/ready; to arrange’ (aorist plural)
- वृधे
- for increase; for growthNounदत्तिव-एकवचन (Vedic dative in -e): ‘for growth/increase’Role Sampradāna (purpose/beneficiary)Root वृध् (prātipadika from √वृध् ‘to grow’) / वृध (noun ‘growth, increase’)
- चित्
- evenIndeclinableअव्यय (emphatic) ‘even’Root चित् (avyaya)
- अर्यः
- the Arya; the noble manNounपुंलिङ्गः, प्रथमा-एकवचनRole Kartā (implicit with following relation; or topic noun)Root अर्य (prātipadika)
- उपरस्यायोः
- of/in the two upper regions; of the two heightsAdjective (dual gen./loc.)द्विवचन, षष्ठी/सप्तमी (Vedic ending -योः): ‘of/at the two upper (ones/regions)’Role Adhikaraṇa / Sambandha (contextual: ‘in/at’ or ‘of’ the two upper regions)Root उपर (prātipadika) + स्य (possessive/relational) → उपरस्य (adj.)
Sandhi Notes
- Sandhi resolved: यूथ + इव → यूथेव
- The sequence ‘अख्यद्देवानाम्’ is taken as ‘अख्यत् देवानाम्’ (final -t before d-; Vedic saṃhitā often writes -dd-)
- ‘जनिमान्ति’ is segmented as ‘जनिम् अन्ति’ (acc. + indecl. ‘near’)
- ‘चिदुर्वशीः’ → ‘चित् उर्वशीः’
- ‘अकृप्रन्वृधे’ → ‘अकृप्रन् वृधे’
- Final compound-like form ‘उपरस्या॒योः’ analyzed as dual gen./loc. -योः of an adjective based on उपर
The meaning
Outer meaning
Like a herd, the rich cattle/life-wealth came into view as the mighty birth of the gods approached. Even for mortals the Urvaśīs were fashioned; for growth the noble one found the higher āyas (life-force).
Inner meaning
When the ‘birth of the gods’—the emergence of higher powers in the being—draws near, the life-energies (paśvaḥ, kṣumati) that were scattered begin to appear as an organized herd (yūtha). The Urvaśīs are not merely nymphs but ‘wide-shining’ inspirations—expansive luminous movements of consciousness—made available even to mortals when the divine birth approaches. The arya (noble aspirant) discovers uparasyāyoḥ, the higher vital force/energy-current, for increase (vṛdhe): a refined prāṇa that serves growth of the inner fire rather than desire.
Universal truth
As higher consciousness nears, dispersed energies organize, inspiration widens, and a higher life-force becomes accessible. Spiritual growth includes the transmutation of the vital: from scattered impulses to a coherent, luminous herd serving the ascent.
Themes
divine birth, inspirations for mortals, higher life-force
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.2.16, RV 4.2.17, RV 4.2.19
Family tradition
Vāmadeva’s Agni hymns frequently reinterpret ‘cattle/wealth’ as inner powers and lights; here he extends the psychology to the vital (paśu) and inspiration (Urvaśī).
Significance
The seer maps a graded awakening: divine birth → ordering of life-forces → descent/formation of wide inspirations usable by mortals.
The deity
- Devata
- Agni (implicit driver of the divine birth)
- Epithets
- ugra (mighty) birth-context, hidden leader of the herd (implied)
- Related deities
- Urvaśī (as inspiration-figure), Indra (illumination), Uṣas (awakening)
Cosmic role
Agni prepares the advent of the gods in the sacrifice; he shapes mortal nature to host divine powers.
Inner power
Catalyst of transformation that refines the vital and opens wide inspirations.
In ritual
Where it is used
Agni praise within Soma/Agni rites; verse functions as explanatory/narrative affirmation of the gods’ advent.
आ यू॒थेव॑ क्षु॒मति॑ प॒श्वो अ॑ख्यद्दे॒वानां॒ यज्जनि॒मान्त्यु॑ग्र । मर्ता॑नां चिदु॒र्वशी॑रकृप्रन्वृ॒धे चि॑द॒र्य उप॑रस्या॒योः ॥
आ । यू॒थाऽइ॑व । क्षु॒ऽमति॑ । प॒श्वः । अ॒ख्य॒त् । दे॒वाना॑म् । यत् । ज॒नि॒म । अन्ति॑ । उ॒ग्र॒ । मर्ता॑नाम् । चि॒त् । उ॒र्वशीः॑ । अ॒कृ॒प्र॒न् । वृ॒धे । चि॒त् । अ॒र्यः । उप॑रस्य । आ॒योः ॥
ā | yūthāiva | kṣu-mati | paśvaḥ | akhyat | devānām | yat | janima | anti | ugra | martānām | cit | urvaśīḥ | akṛpran | vṛdhe | cit | aryaḥ | uparasya | āyoḥ
44
4 × ~11
Processional and unveiling—good for ‘coming into view’ (akhyat) and the approach (anti) of a new state.
Encourages recognition: energies that were vague become perceptible and organized; supports widening inspiration.
- यूथेव (yūtheva)
- Literal: like a herd. Symbolic: organized collective of energies and faculties under inner guidance
- क्षुमति (kṣumati)
- Literal: rich, possessing abundance. Symbolic: life-force endowed with potential plenitude when aligned to the divine
- पश्वः (paśvaḥ)
- Literal: cattle/animals. Symbolic: life-powers and instinctive energies (vital forces)
- देवानां जनिमा (devānāṃ janimā)
- Literal: birth of the gods. Symbolic: manifestation of higher powers/states in the human being
- उग्र (ugra)
- Literal: mighty, forceful. Symbolic: irresistible pressure of awakening and transformation
- उर्वशीः (urvaśīḥ)
- Literal: Urvaśīs (wide-shining ones). Symbolic: vast inspirations, luminous imaginations/intuitional movements
- आर्यः (aryaḥ)
- Literal: noble one. Symbolic: the aspiring soul committed to truth and right growth
- उपरस्य आयोः (uparasya āyoḥ)
- Literal: of the higher āyas (life-force/metal?). Symbolic: higher current of prāṇa/vital energy (refined force for ascent)
Marks the approach of divine manifestation in the rite; invocation for abundance of life-powers and higher inspirations.
During sequences that speak of the gods’ coming and the growth of the sacrificer’s powers.
Recitation accompanying offerings and the mental ‘calling near’ of divine forces.
Use when energy feels scattered: chant to gather vital forces into a ‘herd’ and invite wide inspirations for daily work and creativity.
uru- ‘wide’ in urvaśī suggests expansive shining (uru + √vas/√śī?); interpreted here as wide inspirations descending into mortal consciousness. paśu ‘cattle/creature’ extended to ‘life-energy’ in inner reading. upara ‘upper’ indicates higher vital or higher life-plane.
descent of divine becoming into mortal, increase (vṛdhi) by higher life
The herd-image signals energies entering right order as higher powers approach.
Urvaśīs as truth-inspirations that can be ‘made’ (akṛpran) in mortal consciousness.
Advent/manifestation of gods in the human field—microcosmic theogony.
Yoga of transformation: refinement of prāṇa and widening of consciousness as prerequisites for higher realization.
Herd = collected faculties; animals = instinct-vital energies; ‘near’ = threshold-state where higher consciousness begins to touch the mind-vital.
- What is the primary Vedic 'mythologem' present in this verse?
- Approach of the ‘birth of the gods’—a theogonic moment translated inward: divine powers become near and visible; wide inspirations (Urvaśīs) are formed even in mortals, enabling growth by access to a higher life-force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- āyu (life) relates to Indo-Iranian vitality terms; the ‘upper’ (upara) polarity echoes the common Indo-European vertical cosmology (upper/lower worlds) used to map spiritual ascent.
- What is the relationship between the Rishi and the Devata here?
- The rishi witnesses and invites a descent: the divine birth is not remote, but ‘near’; Agni’s work makes inspirations available to mortals, turning human growth into a godward becoming.
Gather scattered life-forces into a coherent collective and invite ‘wide-shining’ inspirations that uplift the vital into a higher current.
Svādhiṣṭhāna (vital flow) refined upward toward Anāhata (widening)
Box breathing (4-4-4-4) or gentle lengthened exhale to organize prāṇa; then a brief open-awareness phase to receive inspiration.
Widening, inspirative, organized vitality.
Start by sensing scattered impulses as a dispersed herd; on each exhale, ‘gather’ them; then silently call for wide inspirations (urvaśīḥ) and allow a higher, calmer energy to replace restlessness.
Tri-svara chanting; emphasize udātta on key revelation words like akhyat, janimā, urvaśīḥ (verify with svara text).
Keep the cadence steady; avoid rushing sandhi in yūtheva and devānāṃ yaj.
Pronounce kṣ in kṣumati clearly (not ‘kh’)., Maintain long ī in urvaśīḥ., In uparasyāyoḥ: articulate yāyoḥ smoothly; avoid breaking into extra syllables.
Open and widening, less forceful than 4.2.17; let the tone ‘reveal’ rather than ‘strike’.
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