Rig Veda 1.18.2: Mandala 1, Sukta 18, Mantra 2
Sukta 1.18
- Rishi
- Kakṣīvant Dairghatamasa
- Devata
- Brahmaṇaspati
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Shanta (peace)
यो रेवान्यो अमीवहा वसुवित्पुष्टिवर्धनः । स नः सिषक्तु यस्तुरः ॥
yó revā́n yó amīva-hā́ vasu-vít puṣṭi-várdhanaḥ | sá naḥ sisaktu yás turáḥ ||
ప్రకాశమయ సమృద్ధితో యుక్తుడైనవాడు, అమీవ (అంతఃక్లేశం/వ్యాధి) హంతుడు, నిజమైన ‘వసు’ యొక్క విత్ (అన్వేషకుడు/జ్ఞాత), పుష్టి-వర్ధనుడు—ఆ తుర (వేగవంతమైన) శక్తి మనతో కలసి మనలను ముందుకు నడిపించుగాక।
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद्- (सर्वनाम-प्रातिपदिक)
- रेवान्
- wealthy, splendidAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (विशेषणम्)Root रेवत्- (प्रातिपदिक; ‘धन/समृद्धि-युक्त’)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद्- (सर्वनाम-प्रातिपदिक)
- अमीवहा
- disease-slayer, remover of illnessAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (विशेषणम्)Root अमीव-हन् (√हन् ‘to smite/kill’ with kṛt -a; bahuvrīhi/agentive)
- वसुवित्
- finder/winner of wealthAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (विशेषणम्)Root वसु-विद् (√विद् ‘to find/obtain/know’; kṛt -क्विप् → -वित्)
- पुष्टिवर्धनः
- increaser of nourishment/prosperityAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (विशेषणम्)Root पुष्टि-√वृध् (वर्धन- ‘increasing’; kṛt -अन)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद्- (सर्वनाम-प्रातिपदिक)
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचनम् (एन्क्लिटिक) — ‘our/to us’Role SampradānaRoot अस्मद्- (सर्वनाम-प्रातिपदिक)
- सिषक्तु
- may he attach (himself) / bestow (upon)Verbलोट् (आज्ञार्थे), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role (क्रिया) — दाता/संयोजकःRoot √सञ्ज्/सस्ज् (Vedic: √सिषक्/सिषञ्ज् ‘to attach, join, bestow’; desiderative/strengthened present-base)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद्- (सर्वनाम-प्रातिपदिक)
- तुरः
- strong, impetuous, victoriousAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (विशेषणम्)Root तुर- (प्रातिपदिक; ‘वेगवान्/प्रबलः’; from √तुर्/तॄ ‘to overcome, be strong/quick’)
Sandhi Notes
- पदच्छेदः: यः | रेवान् | यः | अमीवहा | वसुवित् | पुष्टिवर्धनः | सः | नः | सिषक्तु | यः | तुरः || 1) ‘रे॒वान्यो’ इति संहितायाम्: रेवान् + यः → रेवान् यः (अनुस्वार/नकार-सन्धिः; पदपाठे पृथक्). 2) ‘अ॑मीव॒हा व॑सु॒वित्पु॑ष्टि॒वर्ध॑नः’ इति: वसुवित् + पुष्टिवर्धनः → वसुवित्पुष्टिवर्धनः (त् + प् संयोगः). 3) ‘स न॑:’ इति: सः + नः → स नः (विसर्गलोपः पदान्ते). 4) ‘यस्तु॒रः’ इति: यः + तुरः → यस् तुरः (विसर्गस्य स्-आदेशः तकारादौ). उच्चारण-स्वराः (उदात्त/अनुदात्त/स्वरित) मन्त्रपाठानुसारं
- पदच्छेदे स्वरचिह्नानि सामान्यतः न दर्श्यन्ते।
The meaning
Outer meaning
He who is wealthy, who removes disease, who finds wealth and increases nourishment—may that swift one attach himself to us.
Inner meaning
Brahmaṇaspati is praised as the bringer of luminous abundance (revān), the slayer of inner affliction (amīvahā), the finder of true riches (vasuvit: the ‘vasu’ as spiritual substance), and the increaser of growth (puṣṭivardhana). The prayer asks that this swift, effective power (tura) unite with our being (siṣaktu) and propel our progress.
Universal truth
The true ‘wealth’ is the growth of consciousness; when the power of inspired truth enters, it heals inner disorder and accelerates evolution.
Themes
healing and protection, wealth as inner fullness, growth and thriving, swift divine assistance
The seer
- Rishi
- Kakṣīvant Dairghatamasa
- Other hymns
- RV 1.18.1, RV 1.18.3, RV 1.18.4
Family tradition
A line valuing the efficacy of brahman (inspired formulation) to heal and enrich life-force and mind.
Significance
The seer frames spiritual progress as healing and enrichment by the Word-Power—an inner therapeutics where mantra restores wholeness and accelerates growth.
The deity
- Devata
- Brahmaṇaspati
- Epithets
- Revān, Amīvahā, Vasuvit, Puṣṭivardhana, Tura
- Related deities
- Aśvins (healing motif), Indra (swift force), Soma (nourishment/bliss)
Cosmic role
Bestows right-forming abundance; removes disorder; reveals hidden treasures of consciousness; increases the ‘nourishment’ of the worlds.
Inner power
Therapeutic intelligence of the soul: clarifies, heals, and empowers; gives swift right movement in thought, speech, and action.
In ritual
Where it is used
Brahmaṇaspati praise for prosperity and protection within yajña; supportive to soma-offering sequences.
यो रे॒वान्यो अ॑मीव॒हा व॑सु॒वित्पु॑ष्टि॒वर्ध॑नः । स न॑: सिषक्तु॒ यस्तु॒रः ॥
यः । रे॒वान् । यः । अ॒मी॒व॒ऽहा । व॒सु॒ऽवित् । पु॒ष्टि॒ऽवर्ध॑नः । सः । नः॒ । सि॒स॒क्तु॒ । यः । तु॒रः ॥
yaḥ | revān | yaḥ | amīva-hā | vasu-vit | puṣṭi-vardhanaḥ | saḥ | naḥ | sisaktu | yaḥ | turaḥ
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3 × 8 syllables
Energetic, enumerative; each epithet lands like a step of assurance.
Builds confidence and vitality; the mind feels ‘strengthened’ by the sequence of powers named.
- revān (रेवान्)
- Literal: rich, splendid. Symbolic: abounding in luminous force and spiritual plenty
- amīvahā (अमीवहा)
- Literal: disease-slayer. Symbolic: remover of inner affliction—falsehood, doubt, depression, fragmentation
- vasuvit (वसुवित्)
- Literal: finder of wealth. Symbolic: discoverer of essential riches: light, right will, truth, harmony
- puṣṭivardhana (पुष्टिवर्धन)
- Literal: increaser of nourishment/growth. Symbolic: expander of soul-growth; strengthens faculties for sādhanā
- siṣaktu (सिसक्तु)
- Literal: may he join/attach himself. Symbolic: descent/union of higher power with the practitioner’s nature
- tura (तुर)
- Literal: swift, impetuous. Symbolic: rapid effective force of mantra-intelligence
Protective and empowering invocation in Soma-liturgies: removal of amīva (obstruction), increase of puṣṭi (growth), and securing vasu (true riches) through mantra-power
When seeking auspiciousness, healing, and increase—before key offerings or communal recitations.
Recitation as protective/strengthening stuti; inviting the deity to ‘join’ the sacrificer.
Use for inner healing (stress, confusion), for study/creative productivity, and for strengthening collective intention in a team or family.
revān from rayi/rev- semantic field of wealth/splendour (psychologically: fullness of being). amīva ‘affliction’ + -hā from √han ‘to strike/slay’ (PIE *gʷʰen-). vasu ‘good, wealth’ (PIE *wesu- ‘good’, cf. Sanskrit vásu, Avestan vohu). vit from √vid ‘to find/know’ (PIE *weyd- ‘see/know’). puṣṭi from √puṣ ‘to thrive’ + vardhana from √vṛdh ‘to grow’ (PIE *werdʰ-). sisaktu from √saj/sasaj ‘to attach, cling, join’.
amīva as inner disorder/ignorance, vasu as spiritual good/wealth, puṣṭi as expansion of the being in ṛta
Disease is deviation from ṛta; Brahmaṇaspati restores right pattern through truth-speech.
Naming the true powers (epithets) is itself a satya-act that calls them into operation.
Treasure-finding as revelation: hidden riches of consciousness uncovered by the Word.
Integral psychological symbolism: healing and prosperity as states of consciousness rather than merely external boons.
spring (suggested by growth/puṣṭi)
As spring growth follows the sun’s strengthening, inner puṣṭi arises when illumined word-power enters and removes obscuring affliction.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘healer-slayer of affliction’ who also ‘finds wealth’ and ‘increases growth’. In inner terms, Brahmaṇaspati’s mantra-force destroys the obscure vibration (amīva) and releases vasu (the good), leading to puṣṭi—integral increase of life and consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- amīva-hā contains √han ‘slay’ (PIE *gʷʰen-). vasu aligns with PIE *wesu- ‘good’ (Avestan vohu). vit relates to √vid (PIE *weyd-) ‘know/see’, showing the archaic overlap of ‘finding’ and ‘knowing’.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi asks the devatā to ‘join’ (sisaktu) the human field—an intimate linking rather than distant benefaction. The devatā’s gifts are described as functional inner operations: removal of affliction, discovery of true wealth, and the acceleration of growth.
Invite the ‘swift healer of the word’ to enter the system; feel it clearing inner malaise and increasing strength.
maṇipūra (ojas, growth) and viśuddha (word-power)
3-part breathing: abdomen–chest–throat; chant on the throat-focused exhale to ‘join’ the power to speech and will.
Energized clarity; forward-moving resolve.
On each epithet, pause briefly and feel its effect: abundance → healing → true wealth → growth. End with a silent invitation: ‘Join us.’
Maintain gāyatrī steadiness; emphasize udatta-marked syllables in epithets; keep the cadence clean across compound words (amīvahā, puṣṭivardhana).
Do not rush the list of qualities—give each epithet a clear beat; slight pause before ‘sa naḥ siṣaktu’.
amīvahā: long ī sustained; hā with clear aspiration., vasuvit: keep v- soft, not w; articulate -vit clearly., puṣṭivardhana: retroflex ṣṭ; keep consonant cluster crisp., siṣaktu: ṣ as retroflex; short, decisive ending.
Firm, strengthening, slightly martial but controlled.
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