
Sukta 4.18
Vāmadeva Gautama (traditional for RV 4.18)
Indra (narrative/cosmogonic framing in the hymn; often interpreted as Indra’s birth episode)
Triṣṭubh
RV 4.18 is a dramatic, cosmogonic-heroic hymn centered on Indra’s mysterious birth and immediate destiny as the breaker of obstruction. Through a tense dialogue-like narration (mother/child, Waters, and the community’s proclamations), it defends Indra against blame, recalls his Vṛtra-slaying and the freeing of the rivers, and ends with a stark human note of crisis and recovery marked by the śyena bringing madhu (sweet essence).
Mantra 1
अयं पन्था अनुवित्तः पुराणो यतो देवा उदजायन्त विश्वे । अतश्चिदा जनिषीष्ट प्रवृद्धो मा मातरममुया पत्तवे कः ॥
This is the ancient path found again, from which all the gods were born upward. Even from here, grown in thy force, thou wouldst be born forth; do not, O child, go to strike down thy mother for that (impulse)—who indeed (would do so)?
Mantra 2
नाहमतो निरया दुर्गहैतत्तिरश्चता पार्श्वान्निर्गमाणि । बहूनि मे अकृता कर्त्वानि युध्यै त्वेन सं त्वेन पृच्छै ॥
I do not go out from here, from this hard-to-pass confinement, by a straight passage; I must emerge sideways from the flank. Many works remain yet unaccomplished for me; to fight them out I seek union with you and question you in that oneness.
Mantra 3
परायतीं मातरमन्वचष्ट न नानु गान्यनु नू गमानि । त्वष्टुर्गृहे अपिबत्सोममिन्द्रः शतधन्यं चम्वोः सुतस्य ॥
He watched his mother as she fled away, (saying) ‘Not so—nor will I follow by the common tracks; I shall not go by the usual ways.’ In Tvaṣṭṛ’s house Indra drank the Soma, the richly plenishing draught, pressed out in the bowl.
Mantra 4
किं स ऋधक्कृणवद्यं सहस्रं मासो जभार शरदश्च पूर्वीः । नही न्वस्य प्रतिमानमस्त्यन्तर्जातेषूत ये जनित्वाः ॥
What separate deed could equal him, who bore a thousand months and many former autumns? Truly there is no measure for him among the born, nor even among those who are sources of birth.
Mantra 5
अवद्यमिव मन्यमाना गुहाकरिन्द्रं माता वीर्येणा न्यृष्टम् । अथोदस्थात्स्वयमत्कं वसान आ रोदसी अपृणाज्जायमानः ॥
Thinking him as though blameworthy, the Mother made Indra into a hiding-place, thrust down by his own force. Then he arose of himself, clothing himself with his armor; being born, he filled the two worlds.
Mantra 6
एता अर्षन्त्यललाभवन्तीॠतावरीरिव संक्रोशमानाः । एता वि पृच्छ किमिदं भनन्ति कमापो अद्रिं परिधिं रुजन्ति ॥
These rush forth, crying aloud like keepers of the Truth. Ask of them distinctly: what is this they proclaim? For whom do the Waters break the stone enclosure as a boundary?
Mantra 7
किमु ष्विदस्मै निविदो भनन्तेन्द्रस्यावद्यं दिधिषन्त आपः । ममैतान्पुत्रो महता वधेन वृत्रं जघन्वाँ असृजद्वि सिन्धून् ॥
Why indeed do the proclamations sound for him—do the Waters try to fasten blame upon Indra? My son, with a mighty weapon, has slain Vṛtra and has released the rivers in their wide flow.
Mantra 8
ममच्चन त्वा युवतिः परास ममच्चन त्वा कुषवा जगार । ममच्चिदापः शिशवे ममृड्युर्ममच्चिदिन्द्रः सहसोदतिष्ठत् ॥
Not even my young strength could cast you away; not even the midwives could overpower you. Even the Waters yielded to the child; even Indra rose up by his own might.
Mantra 9
ममच्चन ते मघवन्व्यंसो निविविध्वाँ अप हनू जघान । अधा निविद्ध उत्तरो बभूवाञ्छिरो दासस्य सं पिणग्वधेन ॥
Not even against you, O bounteous one, could the assailant prevail: you struck away his jaws when he pressed in. Then, having pierced through, you rose superior; you crushed the head of the Dāsa with the decisive blow.
Mantra 10
गृष्टिः ससूव स्थविरं तवागामनाधृष्यं वृषभं तुम्रमिन्द्रम् । अरीळ्हं वत्सं चरथाय माता स्वयं गातुं तन्व इच्छमानम् ॥
The strong cow bore for you the steadfast, ever-advancing Indra—unassailable bull, impetuous in power. The mother bore the uninjured calf for his ranging, himself desiring a path for the body of his being.
Mantra 11
उत माता महिषमन्ववेनदमी त्वा जहति पुत्र देवाः । अथाब्रवीद्वृत्रमिन्द्रो हनिष्यन्त्सखे विष्णो वितरं वि क्रमस्व ॥
And the Mother followed after the mighty one, saying: ‘These gods abandon you, my son.’ Then Indra, about to slay Vṛtra, spoke: ‘Friend Viṣṇu, stride out more widely, make the passage vast.’
Mantra 12
कस्ते मातरं विधवामचक्रच्छयुं कस्त्वामजिघांसच्चरन्तम् । कस्ते देवो अधि मार्डीक आसीद्यत्प्राक्षिणाः पितरं पादगृह्य ॥
Who made thy Mother widowed, and thyself a castaway? Who sought to slay thee while thou movedst on thy way? What god stood over thee with the power of healing grace, when thou didst strike down the Father, seizing him by the foot?
Mantra 13
अवर्त्या शुन आन्त्राणि पेचे न देवेषु विविदे मर्डितारम् । अपश्यं जायाममहीयमानामधा मे श्येनो मध्वा जभार ॥
In my distress I cooked the entrails of a dog; among the gods I found no one who would heal and set me right. I saw my spouse being diminished and denied her greatness; then for me the falcon brought the honeyed sweetness.
It is a narrative hymn that frames Indra’s unusual birth and then defends his power by pointing to his greatest deed: slaying Vṛtra and releasing the rivers (waters) to flow freely.
The hymn acknowledges a tension—voices (including the Waters) seem to ‘attach fault’—but it overturns that by arguing that Indra’s action restores cosmic order and life-giving flow.
It functions as a symbol of sudden recovery and essence: after distress and lack of help, a swift, higher force brings ‘madhu’—sweetness, vitality, or the nourishing core of life.