Rig Veda 10.8.2: Mandala 10, Sukta 8, Mantra 2
Sukta 10.8
- Devata
- Agni
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
मुमोद गर्भो वृषभः ककुद्मानस्रेमा वत्सः शिमीवाँ अरावीत् । स देवतात्युद्यतानि कृण्वन्त्स्वेषु क्षयेषु प्रथमो जिगाति ॥
mumóda gárbho vṛṣabháḥ kakúdmān asremā́ vátsaḥ śimī́vān arāvīt | sá devátāty úd-yatāni kṛṇván svéṣu kṣáyeṣu prathamó jigāti ||
胎は歓び満ちた——高き冠を戴く牡牛。倦むことなき仔牛は、衝動に強く、声高く鳴いた。神々の群れへと湧き上がる動きを成しつつ、彼は自らの住処へ先んじて入る——アグニは、われらの内において神々のために道を先導する。
Word by Word
- मुमोद
- rejoiced, was gladVerbPerfect (लिट्), 3rd person singular, ParasmaipadaRole (finite verb)Root √मुद् (modate)
- गर्भः
- the embryo; the child in the wombNounMasculine, nominative singularRole कर्तृ (subject of मुमोद)Root गर्भ (prātipadika)
- वृषभः
- the bull (strong one)NounMasculine, nominative singular (apposition)Role कर्तृ (in apposition to गर्भः)Root वृषभ (prātipadika)
- ककुद्मान्
- hump-backed; having a hump/crestAdjectiveMasculine, nominative singular (apposition)Role कर्तृ (qualifier of गर्भः/वृषभः)Root ककुद्मत् (prātipadika; -मत् possessive)
- अस्रेम
- unwearied; not slackAdjectiveMasculine, nominative singular (apposition)Role कर्तृ (qualifier)Root अस्रेम (prātipadika; Vedic adjective)
- आ
- forth; towards; up (intensifying)IndeclinablePreverb with अरावीत्Root आ (upasarga)
- वत्सः
- the calfNounMasculine, nominative singular (apposition)Role कर्तृ (apposition to गर्भः)Root वत्स (prātipadika)
- शिमीवान्
- possessing śimī (strength/impulse); vigorousAdjectiveMasculine, nominative singular (qualifier)Role कर्तृ (qualifier)Root शिमीवत् (prātipadika; -वत् possessive)
- अरावीत्
- cried out; roaredVerbImperfect (लङ्), 3rd person singular, ParasmaipadaRole (finite verb)Root √रु (rav-/ru-, ‘to cry, roar’) with preverb आ
- सः
- hePronounMasculine, nominative singularRole कर्तृ (subject of जिगाति)Root तद् (sarvanāman)
- देवताती
- the divine course/host; the godward (company/way)NounFeminine, accusative singularRole कर्म (goal/object with जिगाति: ‘reaches/attains’)Root देवताती (prātipadika; Vedic abstract/collective)
- उद्यतानि
- the raised/roused things; the set-in-motion (tasks/weapons)Adjective (used substantively)Neuter, accusative pluralRole कर्म (object of कृण्वन्)Root उद्-√यम् (kṛdanta: उद्यत ‘raised, set in motion’)
- कृण्वन्
- doing; makingVerb (participle)Present active participle, masculine nominative singularRole कर्तृ (agreeing with सः)Root √कृ (करोति)
- स्वेषु
- in his/one’s ownPronoun (possessive)Masculine/Neuter, locative pluralRole अधिकरण (location)Root स्व (sarvanāman/pronominal stem)
- क्षयेषु
- in dwellings; in abodesNounMasculine, locative pluralRole अधिकरण (location)Root क्षय (prātipadika)
- प्रथमः
- firstAdjectiveMasculine, nominative singularRole कर्तृ (qualifier of सः)Root प्रथम (prātipadika)
- जिगाति
- goes; comes; reachesVerbPresent, 3rd person singular, ParasmaipadaRole (finite verb)Root √गम् (gacchati) with reduplication (intensive/archaic present)
Sandhi Notes
- Resolved padapāṭha-style segmentation: मुमोद | गर्भः | वृषभः | ककुद्मान् | अस्रेम | आ | वत्सः | शिमीवान् | अरावीत् | सः | देवतातीम् (written देवतात्य् + उद्यतानि) | उद्यतानि | कृण्वन् | स्वेषु | क्षयेषु | प्रथमः | जिगाति
- Key sandhi: देवतात्युद्यतानि = देवतातीम् + उद्यतानि (final -म् before vowel → anusvāra/‘m’ with y-insertion in saṃhitā: -tyu-)
The meaning
Outer meaning
Agni is described as an embryo that rejoices, a bull with a high crest; as an unwearying calf he cries aloud. He makes the uprisings/movements toward the divine host and goes first into his own dwellings—leading the gods.
Inner meaning
The awakened flame of aspiration (Agni) is born in the inner being as a concealed “embryo” (garbha). When it stirs, it becomes the strong leader-force (vṛṣabha) with an uplifted summit (kakudmān): the will rises above inertia. As “calf” (vatsa) it is the young but persistent psychic fire, crying out as an urge toward the divine life (devatāti). By initiating the “upsurging movements” (utyatāni), Agni enters first into the “dwellings” (kṣaya) of our nature—mind, life, body—preparing them as fit seats for the gods (higher powers) to descend and work.
Universal truth
All transformation begins with an inner ignition: a small concealed will-to-truth becomes a powerful leading force. When it moves first through the layers of one’s nature, higher capacities (clarity, strength, harmony) can take their places and act.
Themes
Agni as embryo and leader, inner ascent, awakening energies, divine host within
The seer
- Other hymns
- RV 1.140, RV 1.141, RV 4.26-27 (Dīrghatamas traditions vary), RV 10.8 (hymn context)
Family tradition
If attributed to Dīrghatamas: Aṅgiras line, noted for symbolic, visionary language and inner-cosmic correspondences.
Significance
The seer-voice here emphasizes Agni as the initiator of inner evolution: the first mover who prepares the human ‘homes’ to receive divine workings—central to Aurobindonian psychology of the sacrifice.
The deity
- Devata
- Agni
- Epithets
- garbha (wombed one), vṛṣabha (bull/leader-force), kakudmān (crest-bearing), vatsa (calf), havyavāhana (implicit in hymn context)
- Related deities
- Indra, Soma, Uṣas, Mitra-Varuṇa, Āpas (Waters)
Cosmic role
First priest and pathfinder: awakens the ascent, opens the way for the gods, establishes them in the worlds of the sacrifice.
Inner power
Psychic fire / divine will: the force that initiates, purifies, and organizes the movements of mind-life-body toward the Divine.
In ritual
Where it is used
Agni-stotra/Agni-invocation within Soma and daily fire contexts (general Agni hymn usage)
मु॒मोद॒ गर्भो॑ वृष॒भः क॒कुद्मा॑नस्रे॒मा व॒त्सः शिमी॑वाँ अरावीत् । स दे॒वता॒त्युद्य॑तानि कृ॒ण्वन्त्स्वेषु॒ क्षये॑षु प्रथ॒मो जि॑गाति ॥
मु॒मोद॑ । गर्भः॑ । वृ॒ष॒भः । क॒कुत्ऽमा॑न् । अ॒स्रे॒मा । व॒त्सः । शिमी॑ऽवान् । अ॒रा॒वी॒त् । सः । दे॒वऽता॑ति । उत्ऽय॑तानि । कृ॒ण्वन् । स्वेषु॑ । क्षये॑षु । प्र॒थ॒मः । जि॒गा॒ति॒ ॥
mumoda | garbhaḥ | vṛṣabhaḥ | kakut-mān | asremā | vatsaḥ | śimī-vān | arāvīt | saḥ | deva-tāti | ut-yatāni | kṛṇvan | sveṣu | kṣayeṣu | prathamaḥ | jigāti
11
4 pādas of ~11 syllables each (Triṣṭubh cadence)
Forward-driving, heroic stride with lifted accents—suited to ‘upsurge’ imagery.
Energizes aspiration; gives a sense of ascent and leading movement, stabilizing the will to begin the inner offering.
- गर्भ (garbha)
- Literal: embryo, wombed seed. Symbolic: the concealed divine spark in the human being; latent aspiration
- वृषभ (vṛṣabha)
- Literal: bull. Symbolic: strong leading power of will; victorious force that bears the work
- ककुद्मान् (kakudmān)
- Literal: having a hump/crest, high-peaked. Symbolic: the will uplifted to the summit of consciousness; ascendant flame
- वत्स (vatsa)
- Literal: calf. Symbolic: young fire of growth; nascent but persistent psychic energy
- शिमीवान् (śimīvān)
- Literal: impetuous, vigorous, strong in impulse. Symbolic: dynamic push of tapas (concentrated force) in sadhana
- देवताती (devatāti)
- Literal: host/going-toward the gods. Symbolic: orientation of the being toward higher powers; the divine collectivity within
- उद्यतानि (udyatāni/utyatāni)
- Literal: upsurging, lifted movements. Symbolic: rising currents of aspiration and awakening energies
- क्षय (kṣaya)
- Literal: dwelling, home. Symbolic: planes/parts of the being where powers must be established
Hymn of Agni’s awakening and leading function; suitable for kindling and for invoking the rise of divine faculties before offerings.
At kindling/invocation of the fire; also as contemplative recitation before inner practice
Āhavana kindling, offering (āhuti), calling Agni as purohita/pathfinder
Use as a ‘beginning mantra’ before meditation: invoke the inner flame to lead the practice and prepare the layers of the being.
√mud (joy); garbha ‘embryo/seed’ (hidden formation); kakud ‘summit/crest’; vatsa ‘calf’ (young power); √kṛ (forming); kṣaya ‘dwelling’ (from √kṣi ‘to dwell’); √gam (jigāti). Inner justification: garbha/vatsa imagery expresses Agni as nascent force growing toward full potency; devatāti ‘godhood/host of gods’ becomes an inner collective of higher faculties; Agni is the first mover establishing them in their proper seats (kṣaya).
awakening of inner powers (devatāti), first-mover principle, establishment in right seats (kṣaya)
Agni’s ‘leading first into the dwellings’ implies establishing Ṛta in the parts of the being.
Truth becomes operative when the will is first awakened and made sovereign in the nature.
Birth of the divine fire in the human as the starting point of a new creation (inner becoming).
Proto-Vedāntic / integral Vedic symbolism (Aurobindo-Kashyap line): gods as powers of consciousness.
Fire = awakened will; birth = emergence of psychic aspiration; bull/calf = strength and growth of force; cry = mantra-call of the soul.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘embryo of fire’ myth: Agni begins as garbha/vatsa, then cries out and becomes the first to move into the dwellings, fashioning the uprisings toward devatāti. It narrates the awakening of the divine principle from latency to leadership.
- How does the linguistic structure reflect Proto-Indo-European roots?
- kṣaya (dwelling) from √kṣi connects with Indo-European ‘inhabit’ semantics; marta/√mer- is absent here but the general archaic animal metaphors (bull/calf) are Indo-European poetic inheritances. Reduplicated jigāti reflects inherited perfective/intensive movement forms.
- What is the relationship between the Rishi and the Devata here?
- The rishi witnesses the inner birth of Agni and relies on him as the pioneer who organizes the higher faculties (devatāti) and installs them in their right abodes. The human role is to allow and support the ‘upsurgings’ (udyatāni) that Agni shapes.
Kindle the inner flame that leads the practice; feel Agni entering first into mind, life, body to prepare them.
Maṇipūra (fire/will center)
Gentle kapalabhāti-like awakening or steady ujjāyī; then quiet, even breathing while holding the ‘flame’ in the navel/heart axis.
Dynamic collectedness (tapas with steadiness)
Begin with a short recollection of aspiration; chant once or thrice; then silently offer thoughts and impulses into the inner fire, asking it to lead the higher powers into daily life.
Notated svaras not provided; chant with Vedic accent sensitivity: preserve udātta lift on accented syllables, avoid flattening svarita transitions.
Follow padapāṭha segmentation; keep compounds clear (vṛṣabhaḥ | kakudmān | devatāti). Slightly lift on principal verb forms (mumoda, arāvīt, jigāti).
ṛ in vṛṣabhaḥ is vocalic ‘ri’ (not ‘ru’), kakudmān: articulate retroflex ḍ/ḷ not present; keep ‘kaku’ clear, ‘dmān’ nasalized, śimīvān: ś = palatal, not s, devatāti: long ā in -tāti, jigāti: hard g, long ā
Bright, kindling tone; steady breath support; slight emphasis on rising phrases.
3
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.
