Rig Veda 8.2.19: Mandala 8, Sukta 2, Mantra 19
Sukta 8.2
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Anuṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
ओ षु प्र याहि वाजेभिर्मा हृणीथा अभ्यस्मान् । महाँ इव युवजानिः ॥
ó ṣu prá yāhi vā́jebhir mā́ hṛṇīthā abhy àsmān | mahā́m̐ iva yúva-jāniḥ ||
ઓ ષુ, વાજો (બળ-સમૃદ્ધિ) સાથે અમારી તરફ પ્રસ્થાન કર; અમારાથી તિરસ્કાર કરીને દૂર ન થા. મહાન પુરુષ સમ, યુવાન વેગ અને નવજીવનદાયી ઊર્જા સાથે આવી પડ.
Word by Word
- ओ
- O! (exclamation/vocative particle)Indeclinableनिपात/सम्बोधन-प्रवर्तकRoot ओ (निपात) / ओम्-प्रायः उद्गारः
- षु
- indeed, now, prayIndeclinableनिपात (प्रेरण/आशु-भाव/उत्कर्षार्थ)Root षु (निपात)
- प्र
- forth, forward (preverb)Indeclinableउपसर्ग (गत्यर्थे/प्रवृत्त्यर्थे)Root प्र (उपसर्ग)
- या॑हि
- go! come forth!Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRoot या (धातु) = √या (गत्यर्थे)
- वाजे॑भिः
- with prizes/strengths (vajas)Nounपुंलिङ्ग, तृतीया विभक्ति, बहुवचनRole KaraṇaRoot वाज (प्रातिपदिक)
- मा
- do notIndeclinableनिषेध (लोट्/विधिलिङ्-आदि सह)Root मा (निषेध-निपात)
- हृ॑णीथाः
- be not angry/ashamed; do not take offenceVerbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRoot हृण्/हृणी (धातु) ≈ √हृण्/√हृणी (लज्जा/कोप/अपमान-भावे) अथवा ‘हृणीयते’ इत्यस्य परस्मैपद-आदेश
- अभि
- towards, againstIndeclinableउपसर्ग/अव्यय (अभिमुख्ये/प्रत्यञ्चे)Root अभि (उपसर्ग/अव्यय)
- अस्मान्
- usPronounत्रिलिङ्ग-प्रयोग्य, द्वितीया विभक्ति, बहुवचनRole KarmaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- महाँ
- greatAdjectiveपुंलिङ्ग, प्रथमा विभक्ति, एकवचन (वैदिक रूप: ‘महाँ’ = ‘महान्’)Role Kartā (उपमान-रूपेण) / विशेषणRoot महत् (प्रातिपदिक)
- इव
- like, asIndeclinableउपमानार्थक निपातRoot इव (निपात)
- युव॑जानिः
- a young wife/young consort (as a simile)Nounस्त्रीलिङ्ग, प्रथमा विभक्ति, एकवचनRole Kartā (उपमान-रूपेण) / विशेष्यRoot युवजानि (प्रातिपदिक; युव- ‘युवा’ + जानि- ‘पत्नी/सहचरी’ अथवा ‘युवजन’ सम्बन्धी वैदिक संज्ञा)
Sandhi Notes
- पदच्छेद (Vedic): ओ | षु | प्र | या॑हि | वाजे॑भिः | मा | हृ॑णीथाः | अ॒भि | अ॒स्मान् | म॒हाँ | इ॒व | युव॑जानिः । 1) ‘अभ्य१॒॑स्मान्’ = ‘अभि’ + ‘अस्मान्’ (इकारस्य यणादेशः → ‘अभ्यस्मान्’)
- 2) ‘महाँ’ वैदिक-प्रथमा-एकवचन रूपम् ‘महान्’ (महत्-शब्दस्य)
The meaning
Outer meaning
A direct call to Indra: “Come forward to us with vāja-s (powers/boons); do not turn away from us in disdain; come like a great one with youthful speed.”
Inner meaning
The seeker calls the illumined Mind-Power (Indra) to descend into the field of practice with “vājāḥ” as dynamic capacities—clarity, courage, right impulse, victorious energy. “mā hṛṇīthāḥ” becomes the plea that the higher Force not withdraw when the lower nature feels unworthy; the yoga asks for the god’s nearness and swift renewal (“yuvajāniḥ”)—a perpetual re-birth of energy in the vital and mental being.
Universal truth
Spiritual progress depends on a consenting descent of higher consciousness into the human instrument; when it comes, it brings not only insight but executable force. The true help arrives with greatness and youth—power that is both vast and ever-renewing.
Themes
invitation, boon of strength, avoid divine displeasure, renewal
The seer
- Rishi
- Kaṇva
- Other hymns
- RV 8.2 (hymn context), RV 8.1, RV 8.3
Family tradition
Kāṇva seers of Mandala 8, noted for intimate, forceful invocations to Indra and Soma and for psychological directness.
Significance
Kaṇva-vision often emphasizes the immediacy of divine aid in the inner battle—calling Indra not as distant deity but as present Power to energize and illumine the seeker.
The deity
- Devata
- Indra
- Epithets
- vīra (heroic), śakra (mighty), maghavan (bountiful), vṛtrahan (slayer of the Coverer)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas, Maruts
Cosmic role
Breaker of obstructions, bringer of rain/light; releases the cows (rays) and the waters (streams of consciousness/energy).
Inner power
Illumined Mind and victorious Force that shatters subconscious resistance and establishes luminous mastery in thought and action.
In ritual
Where it is used
Indra-invocation within Soma pressing/praise sequence (general Indra-stotra usage)
ओ षु प्र या॑हि॒ वाजे॑भि॒र्मा हृ॑णीथा अ॒भ्य१॒॑स्मान् । म॒हाँ इ॑व॒ युव॑जानिः ॥
ओ इति॑ । सु । प्र । या॒हि॒ । वाजे॑भिः । मा । हृ॒णी॒थाः॒ । अ॒भि । अ॒स्मान् । म॒हान्ऽइ॑व । युव॑ऽजानिः ॥
o iti | su | pra | yāhi | vājebhiḥ | mā | hṛṇīthāḥ | abhi | asmān | mahān-iva | yuva-jāni ḥ
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4 pādas × ~8 syllables (with Vedic sandhi/archaisms causing minor variation)
Compact, marching cadence—urgent yet balanced.
Creates a crisp summons; supports will-power and forward drive in japa/recitation.
- प्र या॒हि (pra yāhi)
- Literal: come forth, advance. Symbolic: descent/approach of higher consciousness into the active nature
- वाजेभिः (vājebhiḥ)
- Literal: with vāja-s; strengths, prizes, plenitudes. Symbolic: effective spiritual powers: capacities for right action, victory over resistance, abundance of inner force
- मा हृणीथाः (mā hṛṇīthāḥ)
- Literal: do not be disdainful/angry; do not turn away. Symbolic: do not withdraw the help; remove the sense of rejection and restore communion
- महान् इव (mahān iva)
- Literal: like a great one. Symbolic: the vastness of the supramental/illumined Mind’s authority
- युवजानिः (yuvajāniḥ)
- Literal: youthfully-born; renewing youth. Symbolic: ever-fresh energy; continual regeneration of aspiration and will
Āhvāna (invitation) to Indra in Soma rite; request for vāja (force-plenitude) and continued favor
During Soma-yajña sequences or Indra-focused stotras; also adaptable to daily recitation as an invocation of strength.
Calling the deity to the seat (āsana) and offering praise/oblation; inwardly, inviting the Force to enter the adhāra (instrument).
Use as a pre-meditation invocation for energy, confidence, and to overcome discouragement or a sense of divine distance.
vāja from √vaj ‘to be strong, speed, invigorate’ → not merely ‘prize/food’ but ‘plenitude of force’. √yā ‘go/come’ (PIE *h₁ei̯eh₂). hṛṇīthāḥ from √hrī/hṛṇ indicating displeasure/withholding; psychologically: refusal of divine influx. yuvan ‘young’ signals renewal and freshness of power.
vāja as inner strength and victorious fullness, divine favor vs withdrawal, renewing dynamis
Indra’s coming “with vāja-s” signifies ṛta’s effective power—truth translating into victorious action.
Refusal of “disdain/withdrawal” is the restoration of truthful communion between higher and lower nature.
Renewal (youth) as a cosmic principle: the ever-recreated dawn of force in manifestation.
Vedāntic-yogic reading aligned with Sri Aurobindo’s psychological exegesis (Indra as illumined Mind).
The ‘storm’ is the rush of awakened prāṇa and thought-force; the ‘rain’ is descending energy and clarity that fertilizes the inner field.
- What is the primary Vedic 'mythologem' present in this verse?
- The arriving god with vāja: the mythologem of divine descent/approach bringing victorious force, conditioned by the right call and the maintenance of favor.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Imperative yāhi from √yā continues PIE motion morphology. vāja as ‘strength/speed’ reflects an IE heroic vocabulary where ‘prize’ and ‘power’ interpenetrate in the economy of gift and victory.
- What is the relationship between the Rishi and the Devata here?
- Direct invitation with a caution: the rishi asks Indra not to ‘turn away’—a recognition that divine power responds to alignment. The seeker requests not objects but vāja, the inner capacity for victory and fullness.
Invite Indra as illumined will in the mind; feel a descent of confident force into the heart and hands (thought-to-action alignment).
maṇipūra (will/force) and ājñā (illumination)
4-4-6 breathing: inhale (invoke ‘pra yāhi’), hold (feel presence), exhale (release doubt/withdrawal)
From tamasic heaviness to rajasic drive refined into sattvic, luminous vigor.
Repeat at the start of work or sādhanā; on ‘mā hṛṇīthāḥ’ offer self-doubt into the fire of aspiration; end by sensing ‘youthful renewal’ as a fresh current in the nerves.
Default Rigvedic accenting: preserve udatta on marked syllables, svarita where implied by sandhi; several accents on ‘’, ‘’.
Lift the voice slightly on udatta-marked syllables; do not over-lengthen unaccented syllables; keep pāda breaks clear at ‘abhy asmān |’.
(ṣu): retroflex ṣ, short u, (hṛ): vocalic ṛ, not ‘ri’, (vājebhiḥ): bh as aspirated ‘bʰ’, (yuvajāniḥ): keep ‘yu-va’ distinct; final ḥ lightly released
Clear, forward, invoking; firm but not harsh.
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