Rig Veda 2.13.3: Mandala 2, Sukta 13, Mantra 3
Sukta 2.13
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
अन्वेको वदति यद्ददाति तद्रूपा मिनन्तदपा एक ईयते । विश्वा एकस्य विनुदस्तितिक्षते यस्ताकृणोः प्रथमं सास्युक्थ्यः ॥
anvéko vadati yád dadā́ti tád rūpā́ minán tád-apā́ eka īyate | viśvā́ ékasya vi-núdas titikṣate yás tā́kṛṇoḥ prathamáṃ sá āsy ukthyáḥ ||
एक भगवान जो कुछ देता है, उसका पास चल के बताता है। पर वो देने का रूप भी बदल देता है। वही पानी की तरह एक अकेला चलता है। लोग उस एक की तरफ से जो टकराव आते हैं, वो सब सहता है। उसने पहले यह शक्तियों को बनाया था। वही इस स्तोत्र का मूल है।
Word by Word
- अन्वेकः
- one after another; each single (one)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot अनु + एक (प्रातिपदिक)
- वदति
- speaks; saysVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole KartāRoot √वद् (वदति)
- यत्
- what; that whichPronounनपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन (संबन्ध-निर्देशक)Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- ददाति
- givesVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole KartāRoot √दा (ददाति)
- तत्
- thatPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- रूपाः
- forms; appearancesNounनपुंसकलिङ्ग, प्रथमा, बहुवचनRole KartāRoot रूप (प्रातिपदिक)
- मिनन्ति
- diminish; destroy; impairVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRole KartāRoot √मि/मिन् (मिनन्ति) ‘क्षय/हिंसा/नाश’
- तत्
- thatPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- अपाः
- the watersNounस्त्रीलिङ्ग, प्रथमा, बहुवचन (वैदिक बहुवचन)Role KartāRoot अप्/आप् (प्रातिपदिक) ‘जल’
- एकः
- one; singleAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot एक (प्रातिपदिक)
- ईयते
- goes; movesVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole KartāRoot √इ (ईयते) ‘गच्छति’
- विश्वाः
- allAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचन (अपाः इत्यस्य विशेषणम्)Role KartāRoot विश्व (प्रातिपदिक)
- एकस्य
- of one (single one)Adjectiveपुं/नपुंसक, षष्ठी, एकवचनRole Sambandha (genitive)Root एक (प्रातिपदिक)
- विनुदः
- the repeller; the one who drives awayNoun (agent) / Epithetपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot वि + √नुद् (कृदन्त-प्रातिपदिक) ‘अपनुद्/प्रेरय्’
- तितिक्षते
- endures; bearsVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole KartāRoot √तिज्/तिक्ष् (तितिक्षते) ‘सहते’
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- ताकृणोः
- you have made; you didVerbलिट्/परिप्रश्नीय वैदिक-रूप (अनिश्चित-पाठ), मध्यमपुरुष, एकवचन; परस्मैपद-छायाRole KartāRoot √कृ (वैदिक रूप) ‘कृणोति’
- प्रथमम्
- first; at firstAdjective (used adverbially)नपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot प्रथम (प्रातिपदिक)
- सः
- hePronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- अस्य
- of this; hisPronounपुं/नपुंसक, षष्ठी, एकवचनRole Sambandha (genitive)Root इदम् (सर्वनाम-प्रातिपदिक)
- उक्थ्यः
- worthy of hymn; hymn-worthyAdjective/Noun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot उक्थ्य (प्रातिपदिक) < उक्थ ‘स्तुति’
Sandhi Notes
- पदच्छेद (सम्भाव्य): अन्वेकः | वदति | यत् | ददाति | तत् | रूपाः | मिनन्ति | तत् | अपाः | एकः | ईयते || विश्वाः | एकस्य | विनुदः | तितिक्षते | यः | ताकृणोः | प्रथमम् | सः | अस्य | उक्थ्यः || 1) अन्वेकः = अनु + एकः (उपसर्गपूर्वक-विशेषण)
- 2) यद्ददाति = यत् + ददाति (त् + द् → द्द्)
- 3) तद्रूपाः = तत् + रूपाः (त् + र् → द्र्)
- 4) मिनन्तदपा = मिनन्ति + तत् + अपाः (इति संहितायां त्-लोप/समास-सदृश संयोगः; पदपाठे ‘मिनन्ति तत् अपाः’)
- 5) एक ईयते = एकः + ईयते (विसर्ग-लोपः)
- 6) विश्वा एकस्य = विश्वाः + एकस्य (विसर्ग-लोपः)
- 7) यस्ताकृणोः = यः + ताकृणोः (विसर्ग-लोपः)
- 8) सास्युक्थ्यः = सः + अस्य + उक्थ्यः (विसर्ग-लोपः; अ + उ → औ न भवति, पदसीमा-ग्रहणेन ‘अस्य उक्थ्यः’)
The meaning
Outer meaning
Indra is described as the single power who announces what he gives, yet changes the form of the gift; he moves as the waters; he alone bears all the pushbacks and repulsions directed against the One, being the first fashioner of those powers, and thus the true hero of the hymn.
Inner meaning
The illumined Mind (Indra) is the one conscious Force in us that both reveals and reshapes experience: what is “given” to the seeker is not left in crude form but is transformed into higher formations of consciousness (rūpā minan). He moves through the being like the apas—streams of conscious energies—carrying the yoga forward. When the ego-nature and subconscient resist the ascent, the One within endures all inner reactions and pressures (vinudaḥ) and persists until the first right arrangement of the powers is established.
Universal truth
The higher Intelligence that awakens in a person does not merely bestow experiences; it progressively refashions their forms into truth-structures. Spiritual evolution requires a central, enduring consciousness that can bear resistance and continue the movement until harmony is founded.
Themes
Indra as unifier of forces, Overcoming obstruction, Recasting forms (inner transformation), Waters as consciousness-energies
The seer
- Rishi
- Gṛtsamada (Gṛtsamāda)
- Lineage
- Bhṛgu (traditionally connected with the Gṛtsamadas within the Bhārgava stream)
- Other hymns
- RV 2.13, RV 2.12, RV 2.14, RV 2.15
Family tradition
Seer-poet of Maṇḍala 2; hymns emphasize Indra’s victorious illumination and the right ordering of inner powers.
Significance
Gṛtsamada’s vision often turns Indra from a merely martial god into the master of inner conquest: endurance against resistance, formation of right powers, and the flowing movement of consciousness (apas) toward wideness.
The deity
- Devata
- Indra
- Epithets
- Eka (the One in action), Vṛtrahan (implicit in the hymn’s theme), Maghavan (bountiful), Vājī (lord of plenitude/impulse)
- Related deities
- Agni, Soma, Uṣas, Bṛhaspati
Cosmic role
Breaker of obstruction, establisher of the luminous order, opener of the paths for the gods/powers.
Inner power
Illumined intelligence and decisive will that transforms formations, bears inner resistance, and keeps the evolutionary movement flowing.
In ritual
Where it is used
Indra-stotras in Soma-yajña contexts (general)
अन्वेको॑ वदति॒ यद्ददा॑ति॒ तद्रू॒पा मि॒नन्तद॑पा॒ एक॑ ईयते । विश्वा॒ एक॑स्य वि॒नुद॑स्तितिक्षते॒ यस्ताकृ॑णोः प्रथ॒मं सास्यु॒क्थ्य॑: ॥
अनु॑ । एकः॑ । व॒द॒ति॒ । यत् । ददा॑ति । तत् । रू॒पा । मि॒नन् । तत्ऽअ॑पाः । एकः॑ । ई॒य॒ते॒ । विश्वाः॑ । एक॑स्य । वि॒ऽनुदः॑ । ति॒ति॒क्ष॒ते॒ । यः । ता । अकृ॑णोः । प्र॒थ॒मम् । सः । अ॒सि॒ । उ॒क्थ्यः॑ ॥
anu | ekaḥ | vadati | yat | dadāti | tat | rūpā | minan | tat-apāḥ | ekaḥ | īyate | viśvāḥ | ekasya | vi-nudaḥ | titikṣate | yaḥ | tā | akṛṇoḥ | prathamam | saḥ | asi | ukthyaḥ
44
4 pādas of ~11 syllables each
Forward-driving, resolute cadence with room for emphatic turns; suited to statements of power and endurance.
Builds steadiness and inner courage; the listener feels a firm, marching illumination that can ‘carry’ resistance without agitation.
- ekaḥ
- Literal: the One, single. Symbolic: the unified divine consciousness/power in the seeker that integrates all parts
- vadati
- Literal: speaks, declares. Symbolic: revelation—truth made articulate in mind and speech
- dadāti
- Literal: gives. Symbolic: bestowal of inner gifts: insight, force, joy, wideness
- rūpā minan
- Literal: altering/changing the forms. Symbolic: transformation of mental-vital formations into higher truth-forms
- apāḥ
- Literal: waters. Symbolic: streams of consciousness, flowing energies of inspiration and life-force in yoga
- vinudaḥ
- Literal: thrusts/repulsions, pressures. Symbolic: resistances from ego, habit, subconscient obstruction
- titikṣate
- Literal: endures, bears. Symbolic: spiritual forbearance and steadfast tapas under inner conflict
- prathamam… akṛṇoḥ
- Literal: you made first. Symbolic: the primordial ordering/formation of powers needed for the sacrifice (inner yoga)
- ukthyaḥ
- Literal: worthy of the hymn/praise. Symbolic: the awakened Indra-consciousness as the true subject of realization
Indra-invocation in Soma liturgy (general Indra-stotra usage within Soma-yajña sequences; not uniquely restricted to a single named iṣṭi)
During Indra-focused recitations in Soma pressing cycles; also as a praise-verse within Indra hymns.
Stotra/śastra praise to invoke Indra’s force and opening.
Use as a meditation-chant for endurance through psychological resistance and for transforming experiences into clearer truth-forms.
eka- ‘one’ (PIE *óynos ‘one, single’, cf. Lat. ūnus); ap- ‘water’ (PIE *h₂ep- ‘water’, cf. Av. āpō). dadāti from √dā ‘to give’ (PIE *deh₃- ‘give’). rūpa from √rūp ‘form/shape’ (Vedic usage: manifested configuration). minan from √mī ‘to lessen, diminish; also to measure/change’—here as ‘to alter/recast forms’ (breaking rigid formations). vi-nudaḥ from vi- + √nud ‘to push, thrust away’ (PIE *neu̯d- ‘push’), indicating dispersive/obstructive impulses. titikṣate from desiderative/intensive formation to √tij/√tikṣ ‘to endure, bear, be patient’—a key inner-askesis term aligned with tapas.
Eka (unity behind multiplicity), Rita (ordering through the One’s formative act), Tapas/Titikṣā (endurance in the work)
Indra’s ‘first shaping’ signifies establishing r̥ta within the human field—right arrangement of energies and movements.
Truth is not only spoken (vadati) but made-form (rūpā) through transformation.
Formation and re-formation of powers; the One moving as waters—cosmic flow organizing multiplicity.
Proto-Vedāntic/Integral (Aurobindonian) reading: unity acting through multiplicity; transformation rather than escape.
Waters = streams of consciousness and inspiration; their ‘one mover’ = central illumined intelligence guiding the flow of inner life.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘One’ (Indra) moving in/with the Waters and enduring the ‘vi-nudaḥ’ (repulsions) encodes the standard mythic pattern of a single victorious power confronting dispersive obstruction and re-ordering the field. In inner terms: the unified will (Indra) enters the flowing energies (apāḥ) of life and inspiration, breaks fixed formations (rūpā minan), and bears the counter-thrusts of ignorance until the first ordering is re-established.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key lexemes preserve archaic IE inheritance: ap- ‘waters’ < PIE *h₂ep- (Av. āpō), eka- ‘one’ < PIE *óynos (Lat. ūnus), √dā ‘give’ < PIE *deh₃-. The verb √nud ‘push’ has broad IE parallels in semantic field ‘thrust/drive’, supporting the reading of vi-nudaḥ as ‘forces of repulsion/expulsion’ rather than merely social ‘enemies’.
- What is the relationship between the Rishi and the Devata here?
- The seer identifies Indra as ‘ukthyaḥ’—the indispensable power for the hymn’s efficacy—by recounting his primordial formative act (‘first you fashioned those powers’). The reciprocity is: the rishi offers precise speech (uktha) that tracks the divine giving (dadāti), while Indra responds by reshaping formations and carrying the seeker through resistances, restoring unity and ordered flow.
Rest in the sense of a single witnessing-and-acting intelligence that reshapes experience into truth.
ajna
moderate rhythmic breathing with brief natural holds after exhale to cultivate titikṣā (endurance).
Steady, luminous will; unified attention moving like a calm current.
When resistance arises, repeat the verse slowly; feel ‘ekaḥ’ as the central presence. Offer the changing ‘forms’ of experience into that presence until they reorganize.
Vedic accenting as per Śākala tradition: maintain udatta peaks on marked syllables; observe anudatta lows and svarita falls—do not flatten the cadence in Triṣṭubh.
Keep the natural Triṣṭubh breaks after each pāda; lightly emphasize: ékaḥ, rūpā́, apā́ḥ, títi kṣate.
anv éko: keep ‘anv’ as ‘anv’ (not ‘anu’) with clear ‘v’ glide, rūpā: long ū and ā, minan: dental ‘n’; avoid retroflexing, apāḥ: visarga ḥ lightly aspirated at end, titikṣate: pronounce kṣ as conjunct ‘kṣa’ cleanly
Firm, steady, slightly bright tone; avoid harshness—endurance is calm strength.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
