Rig Veda 2.17.4: Mandala 2, Sukta 17, Mantra 4
Sukta 2.17
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
अधा यो विश्वा भुवनाभि मज्मनेशानकृत्प्रवया अभ्यवर्धत । आद्रोदसी ज्योतिषा वह्निरातनोत्सीव्यन्तमांसि दुधिता समव्ययत् ॥
adhā́ yo víśvā́ bhúvanā́bhi májmanéśāna-kṛtprávayā́ abhyávardhata | ād ródasī́ jyótiṣā́ váhnir ā́tanot sī́vyan támāṃsi dúdhitā́ sám avyayat ||
वो अपनी ताकत से सारी दुनिया के ऊपर बढ़ गया। वो सब का मालिक बन गया और आगे बढ़ता चला गया। उसने अपनी रोशनी से दोनों तरफ की दुनिया को फैला दिया। अंधेरा में जो फटा हुआ था, उसने उसे जोड़ दिया। अग्नि की ताकत ने सब को एक कर दिया।
Word by Word
- अध
- then, thereafterIndeclinableअव्यय (निपात)Root अध
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- विश्वानि
- all (things)Adjective (used substantively)नपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot विश्व (प्रातिपदिक)
- भुवनानि
- worlds, beings/realmsNounनपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot भुवन (प्रातिपदिक; √भू)
- अभि
- towards, over, uponIndeclinable (preverb/preposition)उपसर्ग/उपपदRoot अभि
- मज्मने
- for (his) greatness/mightNounपुंलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot मज्मन् (प्रातिपदिक)
- ईशानकृत्
- acting as lord; lordly-doerAdjective (compound)पुंलिङ्गः, प्रथमा, एकवचनम् (बहुव्रीहिः/कर्मधारय-समासः: ‘ईशानः कृत्’)Role KartāRoot ईशान (प्रातिपदिक) + कृत् (कृदन्त; √कृ)
- प्रवया
- with vigor/strength (impelling power)Nounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot प्रवय (प्रातिपदिक)
- अभि
- forth, towardsIndeclinable (preverb)उपसर्गRoot अभि
- अवर्धत
- grew, increasedVerbलङ् (इम्पर्फेक्ट्), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Root √वृध्
- आ
- to, unto, forthIndeclinable (preverb)उपसर्गRoot आ
- द्योदसी
- the two worlds (Heaven and Earth)Noun (dual compound)स्त्रीलिङ्गः, द्वितीया, द्विवचनम्Role KarmaRoot द्यावापृथिवी/द्योदस् (द्वन्द्व-प्रातिपदिक)
- ज्योतिषा
- with lightNounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot ज्योतिस् (प्रातिपदिक)
- वह्निः
- the bearer; fire/priest (Agni)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot वह्नि (प्रातिपदिक)
- आतनोत्
- stretched out, extendedVerbलङ् (इम्पर्फेक्ट्), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Root √तन्
- उत्
- up, outIndeclinable (preverb)उपसर्गRoot उत्
- सीव्यन्तम्
- sewing, stitchingParticipleवर्तमानकृदन्तः (शतृ), पुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot √सिव्/√स्यु (सीव्) (कृदन्त)
- अंसि
- limbs, partsNounनपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot अंस (प्रातिपदिक)
- दुधिता
- the daughterNounस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot दुधित (प्रातिपदिक/कृदन्त; √दुह् ‘to milk’ > ‘daughter’)
- सम्
- together, completelyIndeclinable (preverb)उपसर्गRoot सम्
- अव्ययत्
- wove, joined togetherVerbलङ् (इम्पर्फेक्ट्), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Root √वी/√वय (वयति ‘to weave’)
Sandhi Notes
- पदच्छेद (मुख्य): अधा | यः | विश्वानि भुवनानि | अभि | मज्मने | ईशानकृत् | प्रवया | अभि | अवर्धत || आ | द्योदसी | ज्योतिषा | वह्निः | आतनोत् | उत् | सीव्यन्तम् | अंसि | दुधिता | सम् | अव्ययत् । सन्धि-विशेषाः: (1) भुवना॒भि = भुवनानि + अभि (स्वर-सन्धि/पदसंयोग)
- (2) मज्मने॑शान॒कृत् = मज्मने + ईशानकृत् (स्वर-समास/पदसंयोग)
- (3) कृत्प्रव॑या = कृत् + प्रवया (व्यञ्जन-सन्धि: त् + प्)
- (4) प्रव॑या अ॒भ्यव॑र्धत = प्रवया + अभि + अवर्धत → ‘अभ्यवर्धत’ (उपसर्ग-संयोग)
- (5) आद्रोदसी = आ + द्योदसी (उपसर्ग-संयोग)
- (6) वह्नि॒रात॑नोत् = वह्निः + आतनोत् (विसर्ग-लोप/र्-आदेशः)
- (7) आतनो॒त्सीव्य॒न्तम् = आतनोत् + सीव्यन्तम् (त् + स् → त्स्)
- (8) सम॑व्ययत् = सम् + अव्ययत् (म् + अ → मव्/पदसंयोग)
The meaning
Outer meaning
Indra (with the operative Fire-force) expands in might over all the worlds, establishes mastery, advances in a forward surge, and with his light stretches out the two worlds (heaven and earth). He “sews” the tears in darkness and compacts them into a single coherence.
Inner meaning
A decisive growth of the illumined consciousness (Indra) beyond the limited formations of mind-life-body (“all worlds”). The “maker of mastery” is the awakened sovereign mind that can govern the inner nature. Vahni (the carrying/impelling Fire-power) extends the higher and lower planes (rodasī) by the light of discernment, and “stitches” the breaches where ignorance leaks in—integrating scattered parts of the being into one ordered wholeness (ṛta).
Universal truth
Spiritual progress is not merely an increase of experiences but an integration: the light of awakened intelligence, carried by the soul’s will, repairs the fractures of ignorance and unifies the personality into a coherent, masterful movement toward truth.
Themes
cosmic expansion, light-versus-darkness, inner integration, Indra’s mastery, Agni as carrier-power
The seer
- Rishi
- Gṛtsamada Bhārgava
- Lineage
- Bhārgava
- Other hymns
- RV 2.1–2.43 (traditional Gṛtsamada maṇḍala cluster), RV 2.17 (Indra hymn context)
Family tradition
Bhṛgu-line seers; hymns often emphasize the victorious illumination (Indra) supported by the inner fire (Agni) and the right ordering (ṛta) of the sacrifice.
Significance
Gṛtsamada’s vision frequently presents realization as a coordinated inner yajña: will (Agni/Vahni) and illumined mind (Indra) collaborate to widen consciousness and establish mastery over obscuring forces.
The deity
- Devata
- Indra (with Vahni/Agni as operative power)
- Epithets
- īśānakṛt (maker of mastery), maghavan (bounteous, implied in the hymn context), vṛtrahan (slayer of the coverer, implied by ‘sewing darkness’)
- Related deities
- Agni/Vahni, Uṣas (illumination, implicit), Bhaga (portion/felicity motif nearby)
Cosmic role
Opens the worlds by light, upholds the two firmaments, and establishes a victorious order against the powers of obscuration.
Inner power
Illumined intelligence that conquers the coverer; allied divine will-force that executes and integrates the transformation.
In ritual
Where it is used
Indra-stotra within Soma offerings (general Indra praise; used as a strengthening hymn in the pressing context)
अधा॒ यो विश्वा॒ भुव॑ना॒भि म॒ज्मने॑शान॒कृत्प्रव॑या अ॒भ्यव॑र्धत । आद्रोद॑सी॒ ज्योति॑षा॒ वह्नि॒रात॑नो॒त्सीव्य॒न्तमां॑सि॒ दुधि॑ता॒ सम॑व्ययत् ॥
अध॑ । यः । विश्वा॑ । भुव॑ना । अ॒भि । म॒ज्मना॑ । ई॒शा॒न॒ऽकृत् । प्रऽव॑याः । अ॒भि । अव॑र्धत । आत् । रोद॑सी॒ इति॑ । ज्योति॑षा । वह्निः॑ । आ । अ॒त॒नो॒त् । सीव्य॑न् । तमां॑सि । दुधि॑ता । सम् । अ॒व्य॒य॒त् ॥
adha | yaḥ | viśvā | bhuvanā | abhi | majmanā | īśāna-kṛt | pra-vayāḥ | abhi | avardhata | āt | rodasī iti | jyotiṣā | vahniḥ | ā | atanot | sīvyan | tamāṃsi | dudhitā | sam | avyayat
44
4 pādas of ~11 syllables (Triṣṭubh cadence)
Forward-driving, expansive; suited to growth (vardh-) and victorious illumination.
Builds a sense of widening and consolidation—first an outward surge, then a firm integrating closure.
- majmanā
- Literal: by vastness, greatness. Symbolic: expansion of consciousness beyond ego-limits
- īśānakṛt
- Literal: maker of lordship/mastery. Symbolic: establishing inner sovereignty; governance of nature by the higher mind
- pravayā
- Literal: forward impulsion, advance. Symbolic: evolutionary urge; progressive movement of sādhanā
- rodasī
- Literal: the two worlds (heaven and earth). Symbolic: higher mind-plane and lower embodied nature; the two poles to be harmonized
- jyotiṣā
- Literal: by light. Symbolic: illumination, discriminative truth-light (Indra’s seeing)
- vahnī
- Literal: fire; bearer/carrier. Symbolic: Agni as impelling will and force that carries offerings/aspiration upward
- sīvyan
- Literal: sewing, stitching. Symbolic: yoking and repairing split parts of consciousness; integration
- tamāṃsi
- Literal: darknesses. Symbolic: ignorance, subconscious obscurity, coverings
- dudhitā
- Literal: impelled/urged; shaken. Symbolic: energized force that presses through resistance
- sam avyayat
- Literal: pressed/compacted together into one. Symbolic: unification into stable coherence (ṛta-formation)
Indra-stotra in Soma-yajña context (general application: praise/invocation during Soma pressing and offering; not uniquely tied to a single named śrauta rite in the verse itself)
During Soma yajña sequences invoking Indra’s victory and expansion; also adaptable to daily recitation for inner clarity.
Recitation/chanting with oblation and intention of opening light and removing obscurity.
Use as a mantra of integration after meditation: invoke light to ‘stitch’ scattered attention and repair lapses into tamas.
Key terms: (1) majman ‘greatness, bulk, plenitude’ (noun of magnitude; conveys inner wideness supporting expansion over all bhūvanāni). (2) - īśāna-kṛt: īśāna ‘lord, master’ (from √īś ‘to own, rule’) + kṛt ‘making’—the power that establishes mastery in the being. (3) avardhata: √vṛdh ‘to grow, increase’—not mere physical growth but expansion of effective consciousness. (4) jyotiṣā: instrumental of jyotis ‘light’; in Vedic symbolism illumination = knowledge-force. (5) vahni: from √vah ‘to carry, convey’; Agni as the carrier/impeller of offerings and also carrier of consciousness upward. (6) atanot: √tan ‘to stretch, extend, weave’; suggests a cosmogonic ‘spreading-out’ and also inner integration. (7) sīvyan: participle of √sīv ‘to sew’; image of re-stitching torn darkness—psychologically, repairing divided consciousness. (8) tamāṃsi plural: multiple layers of obscurity/ignorance. (9) dudhitā: from √dudh ‘to shake, impel’; indicates a dynamic pressure that makes the obscurities yield to integration.
R̥ta (ordering by light), Bṛhat (vastness/expansion of consciousness), integration of divided planes (rodasī as paired principles)
The ‘sewing’ of darkness into coherence images ṛta as the regained order of consciousness.
jyotiṣ (truth-light) establishes mastery and stable extension of the worlds.
Re-creation as re-ordering: the worlds are ‘stretched out’ and stabilized by light; ignorance is reshaped into a coherent field under higher law.
Proto-Vedāntic/Integral (Aurobindonian): ascent and integration of planes; not mere dualism but harmonization of rodasī.
Light = awakened discernment; fire = will-force carrying aspiration; darkness = subconscious ignorance; the two worlds = higher and lower nature to be harmonized.
- What is the primary Vedic 'mythologem' present in this verse?
- A cosmogonic and psychogonic mythologem of ‘spreading out’ and ‘re-ordering’: the Power grows to encompass all worlds, stretches out Heaven-and-Earth with light, and ‘sews’ the darkness into coherence. Outer image: dawn/light establishing the cosmic order; inner sense: the illumined force expands the being and repairs the ruptures of obscurity, making the divided consciousness (rodasī) a stable field for right action (R̥ta).
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several roots are securely Indo-European: √vah ‘carry’ (Skt vah-, Lat vehere, Eng ‘way’ via PIE *wegh- ‘to convey/transport’), √tan ‘stretch’ (Skt tan-, Gk teinein ‘stretch’, PIE *ten-), √vṛdh ‘grow’ (Skt vṛdh-, cognate growth/increase formations across IE; compare PIE *werdh- ‘to grow’ seen in Germanic ‘worth’ semantic drift and other reflexes). The verse’s syntax layers instrumental means (jyotiṣā) and dynamic verbs (avardhata, atanot) to encode expansion + ordering as a single mythic operation.
- What is the relationship between the Rishi and the Devata here?
- The seer positions the Devatā as the active inner agent of transformation: Indra’s mastery is not requested as external gain but described as an accomplished widening and illumination that the human vessel can participate in. The implicit reciprocity is: the hymn’s vision (mati) recognizes the divine action; the divine force responds by extending the luminous order in the sacrificer’s worlds (inner Heaven-Earth), repairing the ‘torn’ tamas so the aspirant can live in a unified, effective consciousness.
Integration practice: expand awareness beyond mental fragments; invoke ‘light that stitches the gaps’.
Ajna (illumined mind) with grounding into Manipura (will/fire).
Moderate nāḍī-śodhana for coherence; then a few rounds of steady ujjāyī to ‘press’ scattered energies into one stream.
From rajasic striving to luminous, ordered steadiness (sattva under higher guidance).
Begin with a felt ascent of light above the head; then bring that light down through the whole body, consciously ‘repairing’ each area of tension/forgetfulness; end by holding both poles—quiet height and embodied stability—as one field.
Use Vedic svara where available: maintain udatta peaks on key verbs (avardhata, ātanot) and avoid flattening enclitics; otherwise chant in a steady triṣṭubh rise-fall contour.
Lightly stress semantic peaks: majmanā, īśānakṛt, pravayā, jyotiṣā, sīvyan, tamāṃsi.
Keep retroflex ṇ in īśāna-kṛt (kṛt with clear ṛ)., Differentiate vahnir (vahniḥ) with clear aspiration ‘vh/ahni’ cluster as per your tradition; do not reduce to ‘vani’., Hold long vowels: ā in ād rodasī, ī in sīvyan., Pronounce tamāṃsi with nasalized ṃ before s.
Firm, expansive, with a bright tone on jyotiṣā; end with consolidating steadiness.
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