Rig Veda 4.17.12: Mandala 4, Sukta 17, Mantra 12
Sukta 4.17
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
कियत्स्विदिन्द्रो अध्येति मातुः कियत्पितुर्जनितुर्यो जजान । यो अस्य शुष्मं मुहुकैरियर्ति वातो न जूतः स्तनयद्भिरभ्रैः ॥
kíyat svíd índro ádhyeti mātúḥ kíyat pitúr janitúr yó jajā́na | yó asya śúṣmaṃ muhukáir íyarti vā́to ná jūtáḥ stanáyadbhir abhráiḥ ||
Jak daleko zapiera Indra swoją matkę, jak daleko swojego ojca, który go zrodził? On, który napędza swą gwałtowną siłę raz po raz, jak wiatr pędzący z grzmiącymi chmurami.
Word by Word
- कियत्
- how much? / to what extent?Pronoun/Adjective (interrogative measure)नपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (अव्यक्त-प्रमाण: ‘कितना/कितनी मात्रा’)Role विशेषण (प्रमाण-विशेषण) — (अध्येत्यादि क्रियायाः विषय-परिमाण-प्रश्न)Root कियत् (प्रश्न-प्रमाण-शब्द) < क- (प्रश्न) + इयत्
- स्वित्
- indeed? / pray? / I wonderIndeclinable (particle)निपात; प्रश्न/संशय/उत्कण्ठा-प्रयोगRoot स्वित् (निपात)
- इन्द्रः
- IndraNounपुंलिङ्ग; प्रथमा एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- अध्येति
- goes/comes up to; approaches; resorts toVerbलट् (वर्तमान); परस्मैपद; प्रथमपुरुष एकवचनRole क्रियाRoot अधि-इ (धातु √इ ‘गच्छति’), उपसर्ग: अधि
- मातुः
- of (his) motherNounस्त्रीलिङ्ग; षष्ठी एकवचनRole सम्बन्ध (षष्ठी) — ‘मातुः’Root मातृ (प्रातिपदिक)
- कियत्
- how much? / to what extent?Pronoun/Adjective (interrogative measure)नपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole विशेषण (प्रमाण-विशेषण)Root कियत् (प्रश्न-प्रमाण-शब्द)
- पितुः
- of (his) fatherNounपुंलिङ्ग; षष्ठी एकवचनRole सम्बन्ध (षष्ठी)Root पितृ (प्रातिपदिक)
- जनितुः
- of the begetter/producerNounपुंलिङ्ग; षष्ठी एकवचनRole सम्बन्ध (षष्ठी)Root जनितृ (प्रातिपदिक; कर्तृ-नाम) < √जन्
- यः
- whoPronoun (relative)पुंलिङ्ग; प्रथमा एकवचनRole कर्तृ (सापेक्ष-उपवाक्ये)Root यद् (सर्वनाम)
- जजान
- has begotten / begotVerbलिट् (परफेक्ट); परस्मैपद; प्रथमपुरुष एकवचनRole क्रियाRoot √जन् (जनने) — परिपूर्ण/रेडुप्लिकेटेड परफेक्ट-रूप
- यः
- whoPronoun (relative)पुंलिङ्ग; प्रथमा एकवचनRole कर्तृRoot यद् (सर्वनाम)
- अस्य
- of him / hisPronoun (demonstrative)पुं/नपुंसक; षष्ठी एकवचनRole सम्बन्ध (षष्ठी)Root इदम् (सर्वनाम)
- शुष्मम्
- might, vigor, impetuous powerNounपुंलिङ्ग; द्वितीया एकवचनRole कर्मRoot शुष्म (प्रातिपदिक)
- मुहुकैः
- with repeated impulses; again and againNoun/Adjective (used adverbially)पुं/नपुंसक; तृतीया बहुवचन (करण/हेतु-भावे ‘मुहुः’)Role करण/अव्ययीभाव (क्रिया-विशेषण: ‘बारंबार/क्षण-क्षण’)Root मुहुक (प्रातिपदिक; ‘क्षणिक/बारंबार’)
- ईयर्ति
- sets in motion; drives; impelsVerbलट् (वर्तमान); परस्मैपद; प्रथमपुरुष एकवचनRole क्रियाRoot √ईर्/√इर् (प्रेरणे/गत्यर्थे) — causative-like present in RV usage
- वातः
- windNounपुंलिङ्ग; प्रथमा एकवचनRole उपमान (उपमा-प्रयोगे)Root वात (प्रातिपदिक) < √वा (वायौ)
- न
- like, asIndeclinableउपमा-निपातRoot न (उपमा-निपात)
- जूतः
- impelled; sped on; swiftAdjective (past participial sense)पुंलिङ्ग; प्रथमा एकवचनRole विशेषण (वातस्य)Root जूत (कृदन्त/विशेषण) < √जु/√जव् (वेगे) अथवा √जु (प्रेरणे) — ‘वेगवान्/प्रेरित’
- स्तनयद्भिः
- with thundering (ones)Participle (present)पुं/नपुंसक; तृतीया बहुवचनRole करण (अभ्रैः सह) / विशेषणRoot स्तनयत् (वर्तमान-कृदन्त) < √स्तन् (गर्जने)
- अभ्रैः
- with cloudsNounनपुंसकलिङ्ग; तृतीया बहुवचनRole करणRoot अभ्र (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): कियत् स्वित् इन्द्रः अध्येति मातुः | कियत् पितुः जनितुः यः जजान | यः अस्य शुष्मम् मुहुकैः ईयर्ति वातः न जूतः स्तनयद्भिः अभ्रैः || मुख्य सन्धयः: (1) किय॑त्स्वित् = कियत् + स्वित् (त् + स् → त्स्)
- (2) इन्द्रोऽध्येति = इन्द्रः + अध्येति (विसर्ग-सन्धि: अ + अ → ओऽ)
- (3) पितुर्जनितुः = पितुः + जनितुः (विसर्ग-सन्धि: उ + ज → उर्ज)
- (4) जनितुर्यो = जनितुः + यः (विसर्ग-सन्धि: उ + य → उर्य)
- (5) योऽस्य = यः + अस्य (विसर्ग-सन्धि: ओऽ)
- (6) मुहुकैरियर्ति = मुहुकैः + ईयर्ति (ः + ई → र्-आदेश/रेफ-सम्बन्धी संधि; संहितायां ‘...रिय...’)
The meaning
Outer meaning
How far does Indra surpass his mother, how far his father who begot him? He who drives his impetuous force again and again, like the wind speeding with thunderous clouds.
Inner meaning
The seer marvels at the transcendence of the Indra-power over its apparent origins (‘mother’ and ‘father’ as the conditions of manifestation—Nature and the generating cause). The illumined Mind exceeds the mental-vital matrix from which it seems born. Indra repeatedly sets in motion his śuṣma (impetuous force): a recurrent descent or surge of power that breaks stagnation, like wind rushing with thunderclouds—imagery for dynamic tapas that clears the inner sky.
Universal truth
The awakened higher faculty exceeds the limits of its conditioning. Spiritual force returns in waves; persistence is part of transformation.
Themes
Indra’s exceeding greatness, storm imagery, wonder and measure
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.17, RV 4.18
Family tradition
Vāmadeva often frames divine powers as exceeding their apparent natural origins, hinting at a higher birth beyond the physical and vital.
Significance
The verse points to transcendence: the divine Mind is not confined to the lower generative nature; it can overtop it and reshape it through repeated surges.
The deity
- Devata
- Indra
- Epithets
- Śatakratu (implicit through repeated powers), Maghavan (contextual)
- Related deities
- Maruts (storm powers), Parjanya (rain/thunder), Agni (inner fire)
Cosmic role
Storm-lord who moves the winds and clouds, brings the lightning of illumination, and shatters obstruction.
Inner power
Transcendent illumined intelligence capable of repeated dynamic interventions—waves of force that clear and energize the being.
In ritual
Where it is used
Indra hymns in Soma rites; the ‘storm’ imagery aligns with invoking Indra’s energizing descent.
किय॑त्स्वि॒दिन्द्रो॒ अध्ये॑ति मा॒तुः किय॑त्पि॒तुर्ज॑नि॒तुर्यो ज॒जान॑ । यो अ॑स्य॒ शुष्मं॑ मुहु॒कैरिय॑र्ति॒ वातो॒ न जू॒तः स्त॒नय॑द्भिर॒भ्रैः ॥
किय॑त् । स्वि॒त् । इन्द्रः॑ । अधि॑ । ए॒ति॒ । मा॒तुः । किय॑त् । पि॒तुः । ज॒नि॒तुः । यः । ज॒जान॑ । यः । अ॒स्य॒ । शुष्म॑म् । मु॒हु॒कैः । इय॑र्ति । वातः॑ । न । जू॒तः । स्त॒नय॑त्ऽभिः । अ॒भ्रैः ॥
kiyat | svit | indraḥ | adhi | eti | mātuḥ | kiyat | pituḥ | janituḥ | yaḥ | jajāna | yaḥ | asya | śuṣmam | muhukaiḥ | iyarti | vātaḥ | na | jūtaḥ | stanayat-bhiḥ | abhraiḥ
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4×~11 syllables
Interrogative lift in the first half, then a rushing simile—like wind—creating acceleration.
Elicits wonder and aspiration; then stimulates pranic dynamism and readiness for repeated effort.
- मातुः (mātuḥ)
- Literal: of the mother. Symbolic: Prakṛti/nature-matrix; the lower formation that ‘bears’ the awakening
- पितुः जनितुः (pituḥ janituḥ)
- Literal: of the father, begetter. Symbolic: originating cause: mind’s creator-principle, tradition, or formative law
- अधि एति (adhi eti)
- Literal: overpasses, goes beyond. Symbolic: transcends conditioning; rises above the given nature
- शुष्मम् (śuṣmam)
- Literal: impetuous force. Symbolic: dynamic tapas; driving energy of illumination
- मुहुकैः (muhukaiḥ)
- Literal: again and again, in repeated impulses. Symbolic: rhythmic returns of force; repeated descents of power
- वातः (vātaḥ)
- Literal: wind. Symbolic: pranic movement; swift force of change in consciousness
- स्तनयद्भिः अभ्रैः (stanayadbhir abhraih)
- Literal: with thundering clouds. Symbolic: charged formations; powerful but obscuring masses being driven to release lightning/illumination
Awe-stanza (adbhuta) in Indra praise; used to magnify Indra’s transcendent stature beyond origins, strengthening faith and intensity in invocation.
In recitation cycles praising Indra’s might; also for personal practice when energy is low or mind feels bounded by circumstance.
Stuti emphasizing Indra’s surpassing power and recurring force.
Use as a mantra for breaking self-limiting narratives (‘I am only my conditioning’) and for renewing effort in sadhana.
adhi + √i ‘go over’ → ‘surpass’ (ad-hy-eti); √īr ‘raise/impel’ (iyarti) indicates repeated arousal of force; śuṣma denotes vehement energy; vāta (wind) and stanayad-abhrāḥ (thundering clouds) provide the outer image for an inner dynamic: swift movements of prāṇa/force carrying the thunder of awakening.
transcendence beyond origins, repeated impulsion (muhuka), dynamic force (śuṣma)
Indra’s movement is not chaotic; like wind in the cosmic order, it restores circulation and clears stagnation.
Dynamic forces exceed their seed-conditions; repeated movements drive evolution.
Yoga-psychological reading: higher consciousness transcends prakritic determinism.
monsoon/storm-season (suggestive)
Wind = pranic drive; thunderclouds = charged but obscuring mental-vital formations; their rush = tapas clearing the inner atmosphere.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘immeasurable greatness’ motif: Indra exceeds even his cosmic parents/origins. Inwardly, the awakened Indra-force in man outgrows the limiting conditions of Nature (mother) and formation (father), repeatedly impelling the being with storm-like intensity toward a higher truth-consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- mātṛ ‘mother’ reflects PIE *méh₂tēr (cf. Latin māter); pitṛ ‘father’ reflects PIE *ph₂tḗr (cf. Latin pater). vāta ‘wind’ aligns with PIE *h₂weh₁- ‘to blow’ (cf. English ‘wind’ is from a different Germanic root, but the ‘blow’ root is widely attested). The rhetorical ‘how much?’ (kiyat) is a typical archaic Indo-European praise strategy of magnifying the god beyond measure.
- What is the relationship between the Rishi and the Devata here?
- The rishi adopts a stance of wonder to expand receptivity: by declaring Indra immeasurable, he breaks the mind’s limiting measures and invites a larger descent of power. The god is approached not as a tribal benefactor only, but as a transcendent force exceeding all prior conditions, capable of re-creating the seeker.
Contemplate the ‘beyond-conditioning’ in you; invite repeated waves of clear force to move through the system.
viśuddha (inner sky/space) and ājñā (transcending view)
Bhrāmarī (gentle) or extended exhale to clear ‘clouds’, followed by a few rounds of energizing inhale-focused breathing (without strain).
From bounded mental identity to vastness with dynamic potency.
When stuck, do not demand one permanent breakthrough—call for ‘muhukaiḥ’: repeated small descents of force; each time, widen, clear, and act again.
Triṣṭubh with interrogative emphasis on kiyat…kiyat; keep udatta crisp on key question words and on śuṣmam.
Let the first two pādas sound like inquiry (slight lift), then quicken subtly in the simile pādas (vāto na jūtaḥ).
kiyat: short i, dental t, adhi eti: separate vowels cleanly (a-dhi e-ti) without collapsing, śuṣmam: retroflex ṣ, short u, stanayadbhir: maintain the cluster -yadbh- carefully
Bright, questioning at first; then airy and swift like wind.
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