Rig Veda 2.12.4: Mandala 2, Sukta 12, Mantra 4
Sukta 2.12
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Raudra (fury)
येनेमा विश्वा च्यवना कृतानि यो दासं वर्णमधरं गुहाकः । श्वघ्नीव यो जिगीवाँल्लक्षमाददर्यः पुष्टानि स जनास इन्द्रः ॥
yéne mā́ víśvā cyávanā kṛtā́ni yó dā́saṃ várṇam ádharaṃ guhā́ ákāḥ | śvaghnī́va yó jigīvā́ṃl lakṣám ā́dad aryáḥ púṣṭāni sá janāsa índraḥ ||
इन्द्र ने दुश्मन की ताकत तोड़ दी और उसे नीचे कर दिया, जैसे किसी गुफा में छुपा दिया। उसने जीता जीता इनाम ले लिया, और अच्छे लोगों को खाना मिला। लोगों, यह है इन्द्र।
Word by Word
- येन
- by which (by whom/whereby)Pronounनपुंसकलिङ्गे तृतीया-एकवचनम् (instrumental sg.)Role करणRoot यद् (सर्वनाम-प्रातिपदिक)
- इमा
- thesePronounस्त्रीलिङ्गे प्रथमा-बहुवचनम्Role कर्तृRoot इदम् (सर्वनाम-प्रातिपदिक)
- विश्वा
- allAdjectiveनपुंसकलिङ्गे प्रथमा/द्वितीया-बहुवचनम् (here with इमा: predicative)Role विशेषणRoot विश्व (प्रातिपदिक)
- च्यवनानि
- overthrows, dislodgings, routsNounनपुंसकलिङ्गे प्रथमा-बहुवचनम्Role कर्तृRoot च्यवन (प्रातिपदिक; from √च्यु ‘to move, fall, be displaced’)
- कृतानि
- done, accomplishedParticiple (past passive) used adjectivallyनपुंसकलिङ्गे प्रथमा-बहुवचनम् (agreeing with च्यवनानि)Role विशेषणRoot √कृ (कृदन्त: क्त-प्रत्यय ‘कृत’)
- यः
- whoPronounपुंलिङ्गे प्रथमा-एकवचनम्Role कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- दासम्
- the Dāsa (enemy/hostile people)Nounपुंलिङ्गे द्वितीया-एकवचनम्Role कर्मRoot दास (प्रातिपदिक)
- वर्णम्
- color; class/tribeNounपुंलिङ्गे द्वितीया-एकवचनम्Role कर्मRoot वर्ण (प्रातिपदिक)
- अधरम्
- lower, inferiorAdjectiveपुंलिङ्गे द्वितीया-एकवचनम् (agreeing with वर्णम्)Role विशेषणRoot अधर (प्रातिपदिक)
- गुहाकः
- dwelling/hidden in a cave; cave-dwellerAdjective/Noun (epithet)पुंलिङ्गे प्रथमा-एकवचनम्Role कर्तृRoot गुहा (प्रातिपदिक) + क (तद्धित) → गुहाक
- श्वघ्नीव
- like a dog-slayer (as one who strikes down like that)Adjective + Indeclinable (simile)श्वघ्नी: स्त्रीलिङ्गे प्रथमा-एकवचनम् (as comparison-base); इव: अव्ययम्Role उपमानRoot श्वघ्नी (प्रातिपदिक; ‘dog-slayer’/‘dog-killing’) + इव
- यः
- whoPronounपुंलिङ्गे प्रथमा-एकवचनम्Role कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- जिगीवाँल्लक्षम्
- having conquered, (he) won the stake/prizePerfect participle + Nounजिगीवांस्: पुंलिङ्गे प्रथमा-एकवचनम्; लक्षम्: नपुंसकलिङ्गे द्वितीया-एकवचनम्Role कर्तृ (जिगीवाँस्), कर्म (लक्षम्)Root √जि (परस्मैपद; reduplicated perfect/strong stem जिगीवांस् ‘having conquered’) + लक्ष (प्रातिपदिक)
- आदद
- took, seized, wonVerbपरस्मैपदम्; प्रथमा-एकवचनम्; भूतार्थे (Vedic preterite/injunctive usage)Role क्रियाRoot √दा (आ + √दा; लिट्/इम्पर्फेक्ट-like injunctive/preterite form in Vedic: आदद)
- अर्यः
- the Arya (noble one/ally)Nounपुंलिङ्गे प्रथमा-एकवचनम्Role कर्तृRoot अर्य (प्रातिपदिक)
- पुष्टानि
- nourishments, prosperities, boonsNounनपुंसकलिङ्गे द्वितीया-बहुवचनम्Role कर्मRoot पुष्टि (प्रातिपदिक) / √पुष् ‘to thrive, prosper’ (semantic base)
- सः
- hePronounपुंलिङ्गे प्रथमा-एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- जनासः
- peoples, menNounपुंलिङ्गे प्रथमा-बहुवचनम्Role कर्तृ (appositional/vocative-like address to people)Root जन (प्रातिपदिक)
- इन्द्रः
- IndraNoun (proper)पुंलिङ्गे प्रथमा-एकवचनम्Role कर्तृRoot इन्द्र (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (main): येने॒मा → येन + इमा
- गुहाक॑: → गुहाकः (visarga in saṃhitā)
- जि॑गी॒वाँल्ल॒क्षमाद॑द → जिगीवाँस् + लक्षम् + आदद (final -स् before ल becomes -ँल in saṃhitā)
- other words largely already pada-separated. Accents as in saṃhitā are not re-marked on the resolved forms here
The meaning
Outer meaning
Indra accomplished all the dislodgements, made the Dāsa power the lower (subdued) and hidden in the cave, and like a ‘hound-slayer’ the victorious one took the mark/prize; the Arya obtained the nourishments.
Inner meaning
Indra effects the inner ‘dislodgements’ (cyavanāni): he shifts entrenched formations of ignorance and habit. The Dāsa (dark, dividing force) is pushed down into its proper place—subordinate, no longer ruling the surface mind—and confined to the cave (subconscient). The phrase ‘śvaghnīva’ points to the slaying of the ‘hound’—the restless, sniffing, scattering vital impulse that hunts outward and guards the cave of desire; Indra overcomes it and seizes the lakṣa, the decisive sign/aim/prize of realization. Then the Arya (the seeker of the straight path) wins puṣṭi, the true increase and nourishment of the soul.
Universal truth
Transformation requires displacement of old patterns, subordination of lower impulses, and firm acquisition of the true aim; when the inner adversary is put in its place, life becomes nourished by higher forces.
Themes
Dislodging hostile powers (cyavanā), Subconscient concealment (guhā), Victory and attainment of the mark (lakṣa), Puṣṭi (nourishment/increase)
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava
- Other hymns
- RV 2.12 (Indra as the recognizable power behind victories), RV 2.13–2.14 (Indra-related praises in the same maṇḍala context, thematic)
Family tradition
Bhārgava mantric craft often frames spiritual progress as conquest of the cave and recovery of light, with Indra as the executive power of illumination.
Significance
The seer emphasizes practical inner change: not only vision, but ‘dislodgement’ of entrenched states so the Arya-nature can receive true puṣṭi.
The deity
- Devata
- Indra
- Epithets
- Maghavan, Vṛtrahan, Purandara, Jigīvān (the victorious/conqueror)
- Related deities
- Bṛhaspati (lord of the Word who opens the cave), Sarasvatī (inspiration), Agni (will)
Cosmic role
Agent of divine victory who overturns hostile formations and secures the ‘prize’ of light and power for the Arya forces.
Inner power
Decisive discriminating force that pushes down lower impulses, breaks fixations, and establishes right aim (lakṣa) and growth (puṣṭi).
In ritual
Where it is used
Indra praise in Soma offerings seeking victory, stability of order, and increase (puṣṭi).
येने॒मा विश्वा॒ च्यव॑ना कृ॒तानि॒ यो दासं॒ वर्ण॒मध॑रं॒ गुहाक॑: । श्व॒घ्नीव॒ यो जि॑गी॒वाँल्ल॒क्षमाद॑द॒र्यः पु॒ष्टानि॒ स ज॑नास॒ इन्द्र॑: ॥
येन॑ । इ॒मा । विश्वा॑ । च्यव॑ना । कृ॒तानि॑ । यः । दास॑म् । वर्ण॑म् । अध॑रम् । गुहा॑ । अक॒रित्यकः॑ । श्व॒घ्नीऽइ॑व । यः । जि॒गी॒वान् । ल॒क्षम् । आद॑त् । अ॒र्यः । पु॒ष्टानि॑ । सः । ज॒ना॒सः॒ । इन्द्रः॑ ॥
yena | imā | viśvā | cyavanā | kṛtāni | yaḥ | dāsam | varṇam | adharam | guhā | akar ityakaḥ | śvaghnī-iva | yaḥ | jigīvān | lakṣam | ādat | aryaḥ | puṣṭāni | saḥ | janāsaḥ | indraḥ
48
4×12 syllables
Strong narrative listing with emphatic caesurae; conveys successive inner victories.
Creates a feeling of ‘steps’ of conquest—each clause a new displacement—ending in certainty with the refrain.
- च्यवना (cyavanā)
- Literal: dislodgements, removals. Symbolic: inner shifts that uproot fixed ignorance and inertia
- दासं वर्णम् (dāsaṃ varṇam)
- Literal: Dāsa kind/power. Symbolic: forces of division, darkness, and misrule in the being
- अधरम् (adharam)
- Literal: lower. Symbolic: made subordinate; relegated to the lower nature
- गुहा (guhā)
- Literal: cave. Symbolic: subconscient storehouse of impulses and obscurity
- श्वघ्नीव (śvaghnīva)
- Literal: like a dog-slayer. Symbolic: overcoming the outward-hunting vital that guards desire and disperses consciousness
- लक्षम् (lakṣam)
- Literal: mark, sign, prize. Symbolic: the decisive objective of realization; the ‘token’ of victory—clarity of aim and attainment
- आर्यः (āryaḥ)
- Literal: Arya. Symbolic: the inner nobility: the aspirant aligned with Ṛta
- पुष्टानि (puṣṭāni)
- Literal: nourishments, prosperities. Symbolic: true increases of consciousness—strength, joy, wideness, knowledge
Indra praise emphasizing reversal of hostile powers and winning of puṣṭi; suitable for rites seeking increase and victory
Recited in contexts of overcoming rivals/obstacles and invoking prosperity; in Soma rite as strengthening hymn.
Stotra/śastra recitation; offering of Soma with intention of inner and outer victory.
Suitable for periods of habit-change: recite before journaling/therapy/discipline work, aligning with ‘dislodgement’ of patterns and reclaiming the true aim.
√cyu ‘to move, fall, be displaced’ (cyavanā) indicates dislodging hostile formations. guhā ‘cave’ as concealment locus. lakṣa ‘mark/aim’ from √lakṣ ‘to perceive, mark’. puṣṭi from √puṣ ‘to thrive, nourish’—spiritual increase. Note: ‘varṇa’ in RV often means ‘color/appearance’ and can function symbolically; avoid later social-caste readings.
Reversal of lower forces into subordination, Winning puṣṭi (increase) as growth of being
‘Adharam’ indicates restoration of right order: the lower nature is placed below the higher guidance.
Lakṣa as the sign of truth—clear direction and confirmation in consciousness.
Not creation ex nihilo but re-ordering: the cosmos/psyche becomes luminous by rearrangement and subordination of forces.
Ethical-spiritual psychology anticipating later yoga: mastery of impulses, establishment of right aim (lakṣya).
Cave = subconscient; dog = outward-driven vital seeking; downward placing = grounding and subordination of impulse to higher mind.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as the dislodger and reverser: he drives the Dāsa power down into concealment and enables the Arya to seize the ‘mark’ (lakṣa) and the nourishments (puṣṭi). Mythically it echoes the defeat and hiding of hostile forces; psychologically it is the subordination of lower impulses and the securing of growth-forces for the soul.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ji ‘conquer’ reflects PIE *gʷeiH- / victory semantics seen across IE (Latin vincere is different root, but victory lexicon is archaic and formulaic). √puṣ ‘thrive’ has Indo-Iranian continuity (Skt puṣ-, Av. pərəsa- related nourishment fields).
- What is the relationship between the Rishi and the Devata here?
- The rishi frames Indra as the inner agent of reversal: he pushes the hostile Dāsa tendency into the lower hidden strata and enables the Arya (the noble aspiration in us) to obtain the goal-sign (lakṣa) and the sustaining increases (puṣṭi).
Invoke Indra to dislodge fixed negative formations; establish the true lakṣya (aim) and receive puṣṭi (inner nourishment).
Ajna (discernment/aim) supporting Manipura (decisive force).
3 rounds of breath-counting (inhale 4, exhale 6) to settle; then chant on long exhale, feeling the ‘downward placing’ of agitation into quiet depth.
From scattered vital restlessness to focused illumined determination.
Name one entrenched pattern; on each ‘yo/yen’ clause, feel it being dislodged; on ‘lakṣam ādad’ feel the inner aim become clear; rest in gratitude for puṣṭi.
Tri-svara chanting with clear udātta on key agents/actions (yéna, cyávanā, ákar, jígīvān, ā́dat) and on ‘índraḥ’; maintain svarita falls after udātta per recitational line.
Keep pāda breaks crisp; emphasize ‘adharam’ (downward/subordinate) with a grounded tone; conclude strongly on ‘sa janāsa indraḥ’.
‘cy’ in cyavanā: pronounce as ‘chya’ cluster (cya-va-nā)., ‘śvaghnīva’: keep śva- (palatal ś) distinct; gh + nī conjunct clear., ‘jigīvān’: long ī and nasalization (vā̃) if following tradition; do not shorten vowels., Maintain retroflex ṇ where present; keep ‘ṛ’ in aryaḥ clear.
Firm, decisive, slightly forceful; avoid harshness—let clarity lead.
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