Rig Veda 2.18.9: Mandala 2, Sukta 18, Mantra 9
Sukta 2.18
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
नूनं सा ते प्रति वरं जरित्रे दुहीयदिन्द्र दक्षिणा मघोनी । शिक्षा स्तोतृभ्यो माति धग्भगो नो बृहद्वदेम विदथे सुवीराः ॥
nūnáṃ sā́ te práti váraṃ jaritré duhīyád índra dákṣiṇā maghónī | śíkṣā stotṛ́bhyo mā́ti dhag bhágo no bṛhád vadema vidáthe suvī́rāḥ ||
अब वो देनेवाली शक्ति गाने वाले के लिए वरदान दे। इंद्र, हमारे लिए सीखो और बढ़ो। हमारा हिस्सा कम न हो। हम सबके सामने बड़ी बात बोलें।
Word by Word
- नूनम्
- now; indeedIndeclinableअव्यय (काल/निश्चयार्थे)Role Adhikaraṇa (काल/निश्चय-निर्देश)Root नूनम् (avyaya)
- सा
- she/that (gift)Pronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- ते
- to/for you; yourPronounषष्ठी, एकवचन (एन्क्लिटिक) अथवा चतुर्थी, एकवचन; अत्र षष्ठीRole Sampradāna (स्वामित्व-सम्बन्धेन) / सम्बन्धRoot त्वद् (सर्वनाम-प्रातिपदिक)
- प्रति
- towards; in returnIndeclinableअव्ययRole Adhikaraṇa (दिशा/प्रत्यभिमुख्य) / उपपदRoot प्रति (उपसर्ग/अव्यय)
- वरम्
- a boon; choice giftNounपुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot वर (प्रातिपदिक)
- जरित्रे
- to the singer/praiserNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot जरितृ (प्रातिपदिक; √गॄ/गिर् ‘स्तु’ से ‘स्तोतृ’ अर्थे)
- दुहीयत्
- may (she) yield/milk forthVerbविधिलिङ् (optative), परस्मैपद, 3rd person, एकवचनRole KriyāRoot √दुह् (दुहँ प्रपूरणे/दोहने)
- इन्द्र
- O IndraNounपुंलिङ्ग, सम्बोधन, एकवचनRole SambodhanaRoot इन्द्र (प्रातिपदिक)
- दक्षिणा
- the sacrificial fee/giftNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (सा इति सह-सामानाधिकरण्येन) / विशेष्यRoot दक्षिणा (प्रातिपदिक)
- मघोनी
- bounteous; generousAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (दक्षिणायाः विशेषणम्)Root मघोनी (प्रातिपदिक; ‘मघवती’ ‘उदार-दानयुक्ता’)
- शिक्षा
- grant; bestow; teach (i.e., cause to obtain)Verbलोट् (imperative), परस्मैपद, 2nd person, एकवचनRole KriyāRoot √शिक्ष् (शिक्षँ विद्याम्/अभ्यासे; RV में ‘प्रेरणे/दाने’ भावः) अथवा √शक्-इच्छा (आदेशार्थे)
- स्तोतृभ्यः
- to the praisersNounपुंलिङ्ग, चतुर्थी, बहुवचनRole SampradānaRoot स्तोतृ (प्रातिपदिक; √स्तु)
- मातिम्
- thought; inspiration; wisdomNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot मति (प्रातिपदिक; √मन् ‘चिन्तने’)
- धक्
- indeed; then; prayIndeclinableनिपातRole (वाक्य-सम्बन्धक) अव्ययRoot धक् (निपात; प्रोत्साहन/सम्बोधनार्थे, RV)
- भगः
- Bhaga (the god of fortune); fortuneNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot भग (प्रातिपदिक)
- नः
- our; for usPronounषष्ठी, बहुवचन (एन्क्लिटिक) अथवा द्वितीया; अत्र षष्ठीRole Sampradāna/सम्बन्धRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- बृहद्वदेम
- let us speak/proclaim greatlyVerbलोट् (imperative/benedictive sense in RV), आत्मनेपद, 1st person, बहुवचनRole KriyāRoot √वद् (वदँ व्यक्तायां वाचि)
- विदथे
- in the assembly/rite; at the worshipNounनपुंसकलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot विदथ (प्रातिपदिक; ‘सभा/यज्ञ-समागम’)
- सुवीराः
- having good heroes/sons; strong in heroesAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (वयं इत्यध्याहृतस्य विशेषणम्)Root सुवीर (प्रातिपदिक; सु- + वीर)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): नूनम् | सा | ते | प्रति | वरम् | जरित्रे | दुहीयत् | इन्द्र | दक्षिणा | मघोनी | शिक्षा | स्तोतृभ्यः | मातिम् | धक् | भगः | नः | बृहद् | वदेम | विदथे | सुवीराः । मुख्य-सन्धयः: (1) बृहद्वदेम = बृहद् + वदेम (द् + व → द्व)
- (2) धग्भगो = धक् + भगः (क् + भ → ग्भ; निपात ‘धक्’ का रूप ‘धग्’ सन्धौ)
- (3) दुही॒यदिन्द्र = दुहीयत् + इन्द्र (त् + इ → दि/त्-लोप/संहितारूप; संहिता-पाठानुसार)
The meaning
Outer meaning
Now may Dakṣiṇā, rich in gifts, yield in response to your boon for the praising singer, O Indra. Teach and increase for the praisers; let not our Bhaga (share of fortune) be harmed. May we speak the Vast in the assembly, endowed with heroic sons/strengths.
Inner meaning
Dakṣiṇā becomes the responsive right-power that answers the sincere aspiration (vara) of the jaritṛ (the one who awakens the gods by speech). The prayer is for instruction (śikṣā) and increase—not merely wealth, but growth of capacities for truth-speech and right action. Bhaga is the inner ‘portion’ of felicity and right enjoyment; the seeker asks that this rightful share not be diminished by false movements. To “speak the Vast” (bṛhad vadema) is to let speech come from wideness of consciousness, not from constriction; ‘suvīrāḥ’ becomes heroic energies of the soul—courageous faculties born of illumination.
Universal truth
When aspiration is sincere, the right power of discernment responds with nourishment; true prosperity is the growth of capacity and right share, culminating in speech and action that arise from inner wideness.
Themes
Reciprocity of hymn and boon, Right share (Bhaga), Protection from imbalance/excess, Vast speech in assembly
The seer
- Rishi
- Gṛtsamada Śaunahotra
- Lineage
- Śaunahotra (traditional)
- Other hymns
- RV 2.18.8, RV 2.19.1, RV 2.20.1
Family tradition
A family seer-line in Mandala 2 emphasizing Indra’s illumination and the right distribution of gains through dakṣiṇā/bhaga motifs.
Significance
This verse shows the rishi’s psychological economy: aspiration (jaritṛ) calls; right power (dakṣiṇā) responds; guidance (śikṣā) forms the being; wideness (bṛhat) becomes the natural speech of the transformed consciousness.
The deity
- Devata
- Indra
- Epithets
- Maghavan (bounteous), Teacher of the seers (implicit in śikṣā), Lord of the Vast (bṛhat)
- Related deities
- Dakṣiṇā, Bhaga, Bṛhaspati (as power of the Word, implicit in brahmaṇyantaḥ nearby in 2.19.1)
Cosmic role
Grants boons, increases powers, and maintains the right allotment (bhaga) in the human and cosmic order.
Inner power
Illumined intelligence that educates the nature and safeguards the right share of joy and success.
In ritual
Where it is used
Indra praise in Soma context; also compatible with dakṣiṇā-offering moments as a sanctifying intention.
नू॒नं सा ते॒ प्रति॒ वरं॑ जरि॒त्रे दु॑ही॒यदि॑न्द्र॒ दक्षि॑णा म॒घोनी॑ । शिक्षा॑ स्तो॒तृभ्यो॒ माति॑ ध॒ग्भगो॑ नो बृ॒हद्व॑देम वि॒दथे॑ सु॒वीरा॑: ॥
नू॒नम् । सा । ते॒ । प्रति॑ । वर॑म् । जरि॒त्रे । दु॒ही॒यत् । इ॒न्द्र॒ । दक्षि॑णा । म॒घोनी॑ । शिक्ष॑ । स्तो॒तृऽभ्यः॑ । मा । अति॑ । ध॒क् । भगः॑ । नः॒ । बृ॒हत् । व॒दे॒म॒ । वि॒दथे॑ । सु॒ऽवीराः॑ ॥
nūnam | sā | te | prati | varam | jaritre | duhīyat | indra | dakṣiṇā | maghonī | śikṣa | stotṛ-bhyaḥ | mā | ati | dhak | bhagaḥ | naḥ | bṛhat | vadema | vidathe | su-vīrāḥ
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4×~11 syllables; typical Triṣṭubh with exhortative turns.
Supplicatory yet expansive; the cadence opens outward on bṛhat/vidathe phrases.
Encourages wideness in breath and voice; supports a feeling of inner instruction and uplift.
- दक्षिणा मघोनी (dakṣiṇā maghonī)
- Literal: Dakṣiṇā, rich in gifts. Symbolic: abundant right-discrimination that yields inner resources
- वर (vara)
- Literal: boon, choice gift. Symbolic: the soul’s chosen aim; a clear intention offered upward
- जरित्र (jaritṛ)
- Literal: praiser/singer. Symbolic: the inner voice of aspiration that calls down higher powers
- शिक्षा (śikṣā)
- Literal: teach, instruct. Symbolic: direct inner guidance; shaping of faculties by the higher mind
- स्तोतृभ्यः (stotṛbhyaḥ)
- Literal: to the praisers. Symbolic: to all inner parts that consent to the ascent
- भग (bhaga)
- Literal: share, fortune; deity of allotment. Symbolic: right portion of bliss and success; harmonious enjoyment under ṛta
- बृहत् (bṛhat)
- Literal: the Vast. Symbolic: wideness of consciousness; supramental amplitude in speech
- विदथ (vidatha)
- Literal: assembly, rite-gathering. Symbolic: the inner collective of faculties gathered for sacrifice
- सुवीराः (suvīrāḥ)
- Literal: having good heroes/sons. Symbolic: possessing heroic soul-forces—courage, endurance, luminous initiative
Soma-offering praise seeking dakṣiṇā and increase of the stotṛ; suitable for Indra-uktha settings where the praiser seeks strengthening and a protected 'share' (bhaga) of attainment.
At points of invoking Indra’s boons and the right reward for the officiants/singers; thematically near dakṣiṇā distribution.
Recitation with offering of speech (stuti) and intention for right share and increase.
Use before speaking/teaching/presenting: ‘may we speak the Vast’—a mantra for expansive, truthful communication and protection of one’s rightful portion without envy or fear.
Key terms: maghonī from /magha 'gift, bounty, power to give' (cf. Avestan maga-). śikṣa from √ 'to learn/teach, train'; implies cultivation of the instrument. dhak from √ 'to burn' (injunctive/prohibitive construction mā... dhak): do not let our 'share' be scorched by hostile forces or imbalance. bhaga from √ 'to apportion, share'; thus Bhaga is the principle of rightful allotment—psychologically the settled enjoyment of the soul’s portion in the Vast (bṛhat).
Bhaga as right apportionment within R̥ta, Bṛhat (the Vast) as truth-conscious wideness, discipline/training (śikṣa) of the human instrument
Bhaga is the ‘measure’ of felicity allotted by ṛta; prayer is to keep that measure unharmed by disorderly forces.
To ‘speak the Vast’ implies speech aligned with satya—truth that widens rather than constricts.
Increase (maghonī, śikṣā) as evolutionary growth of faculties; wideness as a creative expansion of consciousness.
Integral-psychological Vedism: speech as manifestation of higher wideness; prosperity as growth in consciousness.
Milk-yielding = nourishing flow of right power; vastness = expanded awareness; assembly = coordinated inner faculties in sacrifice.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of 'the milking of grace' (Dakṣiṇā duhīyat) in response to the rightly-uttered hymn: the divine economy of exchange where the true word opens the flow of plenitude. Bhaga appears as the guardian of the rightful portion—ensuring that the seeker’s attainment is not 'burnt away' by hostile forces or by excess.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Bhaga (from √bhaj 'to apportion') has Indo-Iranian correspondences (Avestan baga-/bagha- as 'lord/distributor'), reflecting an inherited mythic idea of divine allotment. Magha- (bounty) is likewise Indo-Iranian (Avestan maga-), preserving the archaic semantic field of 'power that gives'.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi positions himself as jaritṛ (singer) whose utterance seeks a precise response: not arbitrary wealth but a protected, rightful share (Bhaga) and the capacity to 'speak the Vast' (bṛhat). Indra is asked to educate/strengthen (śikṣa) the praisers—implying ongoing inner formation rather than a one-time gift.
Invoke Dakṣiṇā as right discernment; protect Bhaga as balanced enjoyment; practice speaking from wideness.
viśuddha (truth-speech) and ājñā (right discernment)
4-4 breathing (inhale 4, exhale 4) while mentally expanding on ‘bṛhat’; speak/chant on the exhale with unstrained throat.
Expansive clarity—speech arising from inner space rather than effort.
Chant 3 times before communication; then pause in silence and feel a wide sky behind the forehead and throat; resolve to keep your ‘share’ without comparison and to let words carry largeness, not agitation.
Tri-svara (udātta/anudātta/svarita); emphasize udātta on ‘índra’, ‘dákṣiṇā’, ‘bhágaḥ’, ‘bṛhát’.
Let ‘bṛhad vadema’ open in tone and breath; avoid compressing ‘vidathe’.
‘nūnaṃ’: long ū; nasal ṃ lightly., ‘duhīyad’: keep h audible; long ī., ‘maghonī’: gh voiced aspirate, not hard g., ‘suvīrāḥ’: vī long; final ḥ as light aspiration.
Open-throated, expansive, clear diction at ‘bṛhat’.
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