Rig Veda 2.12.3: Mandala 2, Sukta 12, Mantra 3
Sukta 2.12
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यो हत्वाहिमरिणात्सप्त सिन्धून्यो गा उदाजदपधा वलस्य । यो अश्मनोरन्तरग्निं जजान संवृक्समत्सु स जनास इन्द्रः ॥
yó hatvā́him áriṇāt saptá síndhūn yó gā́ udā́jad apadhā́ válasya | yó aśmánoḥ antár agníṃ jajā́na saṃvṛ́k samátsu sá janāsa índraḥ ||
इन्द्र ने उस बड़े साँप को मारा, और सात नदियों को आज़ाद कर दिया। उसने छुपी हुई गायें निकाल ली और उनको ऊपर ले आया। उसने दो पत्थरों के बीच आग पैदा कर दी। लोगों, यह है इन्द्र।
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role सम्बन्ध/विशेषण (यः = ‘who’ introducing relative clause) / कर्ता (each relative clause)Root यद् (सर्वनाम-प्रातिपदिक)
- हत्वा
- having slainVerb (absolutive)क्त्वा-प्रत्ययान्त अव्ययम्; ‘having slain’Role क्रियाविशेषण (पूर्वकालिक क्रिया)Root हन् (धातु) → क्त्वा-प्रत्यय
- अहिम्
- the serpent (Vṛtra)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot अहि (प्रातिपदिक)
- अरिणात्
- set (them) in motion / caused (them) to flowVerbलुङ् (aorist), परस्मैपदम्, 3 पुरुषः, एकवचनम्Role मुख्यक्रिया (यः…अरिणात्)Root ऋ/अर् (धातु; Vedic: ‘to set in motion, to cause to go/flow’; causative/strengthened aorist usage)
- सप्त
- sevenNumeralअव्ययवत् प्रयोगः; ‘seven’Role विशेषण (सिन्धूनाम्)Root सप्तन् (संख्या-प्रातिपदिक)
- सिन्धून्
- rivers/streamsNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role कर्म (अरिणात्—‘set the rivers flowing’)Root सिन्धु (प्रातिपदिक)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role सम्बन्ध/विशेषण; कर्ता (next relative clause)Root यद् (सर्वनाम-प्रातिपदिक)
- गाः
- cowsNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot गो (प्रातिपदिक)
- उदाजत्
- drove out / brought forthVerbलुङ् (aorist), परस्मैपदम्, 3 पुरुषः, एकवचनम्Role मुख्यक्रिया (यः…उदाजत्)Root उद् + अज् (धातु ‘to drive’)
- अपधा
- away, asideIndeclinableअव्ययम्; ‘away/aside, out of the way’ (adverb)Role क्रियाविशेषणRoot अप + धा (धातु ‘to put/place’; Vedic adverbial formation)
- वलस्य
- of Vala (the cave/encloser)Nounपुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (genitive: ‘of Vala’)Root वल (प्रातिपदिक; ‘cave/enclosure’ of Vala)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role सम्बन्ध/विशेषण; कर्ता (next relative clause)Root यद् (सर्वनाम-प्रातिपदिक)
- अश्मनोः
- of the two rocks (stones)Nounपुंलिङ्गः, षष्ठी, द्विवचनम् (Vedic dual genitive)Role सम्बन्ध (genitive dual: ‘between/of the two stones/rocks’)Root अश्मन् (प्रातिपदिक)
- अन्तर्
- within, betweenIndeclinable (preverb/adverb)अव्ययम्Role अधिकरण/क्रियाविशेषण (locative sense: ‘within/between’)Root अन्तर् (प्रातिपदिक/अव्यय; ‘inside, between’)
- अग्निम्
- Agni / fireNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot अग्नि (प्रातिपदिक)
- जजान
- begot / generatedVerbलिट् (perfect), परस्मैपदम्, 3 पुरुषः, एकवचनम्Role मुख्यक्रिया (यः…जजान)Root जन् (धातु) → reduplicated perfect
- संवृक्
- closing/compacting; ‘one who shuts in’ (Vedic epithet)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (agreeing with इन्द्रः)Role विशेषण (इन्द्रस्य)Root सम् + वृज्/वृक् (Vedic; ‘to press together/close’; here as adjective/participle-like stem)
- समत्सु
- in battlesNounपुंलिङ्गः, सप्तमी, बहुवचनम्Role अधिकरण (locative: ‘in battles’)Root समत्/समत्सु (प्रातिपदिक; ‘battle, conflict’), from सम् + मद्/मत् semantic field; Vedic locative plural
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्ता (of nominal sentence)Root तद् (सर्वनाम-प्रातिपदिक)
- जनासः
- men, peoplesNounपुंलिङ्गः, प्रथमा, बहुवचनम् (Vedic nom. pl. -āsas)Role सम्बोधन/कर्तृ-सम्बन्ध (appositional: ‘(he) [is] (the one) for men/among men’; or ‘men (say)’ depending on construal)Root जनास (Vedic prātipadika; ‘men, peoples’)
- इन्द्रः
- IndraNoun (proper)पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्ता/विधेय (identification)Root इन्द्र (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (sandhi-resolved): यः | हत्वा | अहिम् | अरिणात् | सप्त | सिन्धून् | यः | गाः | उदाजत् | अपधा | वलस्य | यः | अश्मनोः | अन्तर् | अग्निम् | जजान | संवृक् | समत्सु | सः | जनासः | इन्द्रः || प्रमुख-सन्धयः: (1) हत्वा+अहिम् → हत्वाहिम् (स्वर-सन्धि: आ + अ)
- (2) सिन्धून्+यः → सिन्धून्यो (न् + य → न्य्)
- (3) यः+गाः → यो गाः (ओ-आदेशः: अः + ग्-)
- (4) उदाजत्+अपधा → उदाजदपधा (त् → द् before vowel)
- (5) अपधा+वलस्य → अपधा वलस्य (no further change in padapāṭha)
- (6) अन्तर्+अग्निम् → अन्तरग्निम् (र् + अ)
- (7) जजान+संवृक् → जजान संवृक् (padapāṭha keeps separate; saṃ- is preverb in the following word)
- (8) समत्सु+सः → समत्सु सः (no fusion in padapāṭha)
The meaning
Outer meaning
Indra is praised as the hero who slays the serpent (Ahi), releases the seven rivers, drives upward the hidden cows (rays) from Vala’s cave, and kindles Agni between two stones in battle-like encounters.
Inner meaning
Indra, the illumined divine Mind, breaks the subconscient obstruction (Ahi/Vṛtra) that dams the inner currents of life and inspiration (seven rivers). He releases the hidden rays of knowledge (go) imprisoned in the cave of limitation (Vala) and kindles the inner Fire (Agni) through the friction of dualities (the two stones: opposing forces in our nature). Spiritual progress is an inner ‘battle’ (samatsu) where illumination is born from pressure, aspiration, and right discernment.
Universal truth
When consciousness confronts resistance, a higher light can be born: obstruction is not merely an enemy but the pressure through which the inner fire is generated; liberation of truth releases multiple streams of growth and restores the right flow of life.
Themes
Vṛtra/Ahi slaying, Seven rivers, Cows as rays of knowledge, Kindling Agni within dualities, Inner battle (samat)
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava
- Other hymns
- RV 2.12 (Indra-stuti, ‘sa janāsa indraḥ’ refrain), RV 2.1–2.11 (Gṛtsamada’s Agni and allied hymns)
Family tradition
Bhṛgu-line seer tradition emphasizing luminous intelligence (kavi) and effective mantra-power (brahman) in the inner and outer sacrifice.
Significance
Gṛtsamada’s vision frequently presents the Vedic ‘combat’ as an inner yoga: the recovery of light (go), release of the waters (apah/sindhu), and establishment of Agni as the conscious will in the human being.
The deity
- Devata
- Indra
- Epithets
- Vṛtrahan (slayer of the coverer), Maghavan (bountiful), Śatakratu (of a hundred powers/works), Purandara (breaker of strongholds)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas, Sūrya
Cosmic role
Breaker of obstructions and releaser of the waters and lights; establisher of luminous order by conquering the powers of darkness and inertia.
Inner power
The awakened divine Mind-force that strikes through confusion, releases intuition and inspiration, and supports courageous progress in sādhanā.
In ritual
Where it is used
Indra-stotra within Soma-yajña sequences (praise to strengthen Indra for victory and rain/force).
यो ह॒त्वाहि॒मरि॑णात्स॒प्त सिन्धू॒न्यो गा उ॒दाज॑दप॒धा व॒लस्य॑ । यो अश्म॑नोर॒न्तर॒ग्निं ज॒जान॑ सं॒वृक्स॒मत्सु॒ स ज॑नास॒ इन्द्र॑: ॥
यः । ह॒त्वा । अहि॑म् । अरि॑णात् । स॒प्त । सिन्धू॑न् । यः । गाः । उ॒त्ऽआज॑त् । अ॒प॒ऽधा । व॒लस्य॑ । यः । अश्म॑नोः । अ॒न्तः । अ॒ग्निम् । ज॒जान॑ । स॒म्ऽवृक् । स॒मत्ऽसु॑ । सः । ज॒ना॒सः॒ । इन्द्रः॑ ॥
yaḥ | hatvā | ahim | ariṇāt | sapta | sindhūn | yaḥ | gāḥ | ut-ājat | apa-dhā | valasya | yaḥ | aśmanoḥ | antaḥ | agnim | jajāna | sam-vṛk | samat-su | saḥ | janāsaḥ | indraḥ
48
4 pādas of 12 syllables each
Expansive, forward-driving cadence suited to heroic proclamation and cumulative listing of deeds.
Builds momentum and conviction; the refrain-like closure (‘sa janāsa indraḥ’) lands as a seal of recognition in the listener’s mind.
- अहिम् (ahim)
- Literal: serpent. Symbolic: the coiling obstruction of the subconscient; the coverer-force allied to Vṛtra
- सप्त सिन्धून् (sapta sindhūn)
- Literal: seven rivers. Symbolic: seven streams of inspiration/energies released into right movement (often linked with integral powers of being)
- गाः (gāḥ)
- Literal: cows. Symbolic: rays of light/knowledge, illuminations recovered from darkness
- वलस्य (valasya)
- Literal: of Vala. Symbolic: the cave of enclosure; the power that hoards light and plenitude
- उदाजत् (udājat)
- Literal: drove upward/raised. Symbolic: elevation of consciousness; bringing hidden knowledge into the waking mind
- अश्मनोः (aśmanor)
- Literal: between two stones. Symbolic: the dualities/pressures (mind-life, aspiration-resistance) whose friction births the inner fire
- अग्निम् (agnim)
- Literal: fire. Symbolic: divine will and psychic flame leading the inner sacrifice
- समत्सु (samatsu)
- Literal: in battles/encounters. Symbolic: inner conflicts where illumination must conquer inertia
Central Indra myths (Ahi-slaying, river-release, Vala-breaking) recited in Soma contexts to invoke liberating force and illumination
During Soma pressing and offering cycles; also in recitations for strength, overcoming obstacles, and success in undertakings.
Śastra/stotra recitation, oblations, mental invocation of Indra’s victory over obstruction.
Use as a mantra of ‘breaking the dam’: recite before meditation or challenging work to invoke clarity, courage, and release of blocked energies.
Ahi ‘serpent’ as obstruction; ‘seven rivers’ as released life-currents. go ‘cow’ is multivalent: ‘cow/ray/earth’—here with Vala strongly signals ‘rays/cows of light’ recovered. ud-√aj ‘drive up/out’. √jan ‘beget’ for generating Agni within stones: ignition of will from friction/pressure—psychologically, producing inner fire through tension of dualities.
Liberation of consciousness-flows, Recovery of light/knowledge from concealment, Tapas-like friction generating inner fire
Indra’s act re-establishes right flow (rivers/waters) and right seeing (cows/rays), both expressions of Ṛta.
Truth is ‘hidden’ and then ‘raised’; Satya is recovered rather than invented.
Birth of Agni from the two stones: creation through pressure and conscious ignition; emergence of light from concealment.
Proto-yogic and Upaniṣadic trajectory: inner fire (Agni) and released waters prefigure prāṇa/tejas dynamics.
Serpent/cave = subconscient inertia; rivers = liberated life-force and inspiration; fire between stones = awakened will born from disciplined friction of opposites.
- What is the primary Vedic 'mythologem' present in this verse?
- The classic triad: (1) slaying the Serpent-obstructor, (2) releasing the seven rivers, (3) recovering the hidden cows/rays from Vala—plus the generation of Agni within stones. Inwardly: the will-force breaks coiled ignorance, releases blocked life-currents, brings up illuminations from the subconscient, and kindles the inner fire through concentrated struggle.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √han ‘slay’ is an old IE root (PIE *gʷhen- ‘strike, kill’; cf. Greek phónos ‘murder’ in related field). ‘Seven rivers’ and serpent-slaying motifs have Indo-Iranian parallels (Avestan dragon/obstructor myths), suggesting shared mythic diction.
- What is the relationship between the Rishi and the Devata here?
- By recounting Indra’s liberations (waters, rays, fire), the rishi implicitly asks for the same operations within the human being: remove obstruction, release the currents, recover the light, and kindle the flame needed for the journey of Ṛta.
Breaking inner obstruction and releasing the ‘seven streams’ of inspiration; kindling Agni in the heart-will.
Manipura (fire/will) with support from Ajna (illumination/Indra).
Moderate nāḍī-śodhana 6–6 or 6–3–6 to stabilize; then recite on a steady exhale to ‘drive upward’ the rays.
From tamasic blockage to rajasic breakthrough and into sattvic clarity.
Visualize a dam breaking and clear waters flowing; then imagine a steady flame igniting between two luminous stones (aspiration and discipline). End by resting in the released flow without strain.
Use Vedic tri-svara approach: maintain udātta peaks on emphatic verbs (hatvā, ariṇāt, udājat, jajāna) and on ‘indraḥ’; observe anudātta valleys in enclitics/particles; svarita on post-udātta falls per śākhā tradition.
Give clear lift to ‘yó’ at each clause start; keep the refrain ‘sá janāsa índraḥ’ as a firm concluding cadence.
Differentiate dental ‘n’ in sindhūn vs retroflex where applicable; keep ‘ṣ’ in suśipra (elsewhere) distinct from ‘s’., In ‘aśmanor’, keep ‘śm’ conjunct crisp (aś-ma-nor)., In ‘udājat’, lengthen ā and keep j soft but clear., Do not swallow visarga/sandhi at pāda ends; keep pāda breaks audible.
Resonant, heroic, steady; avoid rushing the lists—let each deed land.
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