अथ कस्मादुच्यते वीरमिति । यस्मात्स्वमहिम्ना सर्वांल्लोकान्सर्वान्देवान्सर्वानात्मनः सर्वाणि भूतानि विरमति विरामयत्यजस्रं सृजति विसृजति वासयति । यतो वीरः कर्मण्यः सुदृक्षो युक्तग्राव जायते देवकामस्तस्मादुच्यते वीरमिति
atha kasmāducyate vīramiti | yasmātsvamahimnā sarvāṃllokānsarvāndevānsarvānātmanaḥ sarvāṇi bhūtāni viramati virāmayatyajasraṃ sṛjati visṛjati vāsayati | yato vīraḥ karmaṇyaḥ sudṛkṣo yuktagrāva jāyate devakāmastasmāducyate vīramiti
“And why is he called ‘vīra’?” — “Because by his own greatness he stills all worlds, all gods, all beings and makes them cease, and unceasingly creates, releases and indwells. ‘From whom is born the hero, the doer, fair to see, with the stones made ready, god-loving.’ Therefore he is called ‘vīra’.”
d724d590fd46 · प्रकाशित 29 जुल॰ 2026, 4:39:50 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The second word is vīra, “valiant, champion”. And it is explained by the verb viramati — “stills, brings to a stop”.
The etymology is again free and again telling. Vīra is from the root vīr, “to be manly”; vi-ram — “to cease”. But the book hears in the name a stopping.
And this is no strain of sense. Valiancy in its understanding is not an impulse but the ability to stop: the worlds are ceased by Him; they do not merely run out of breath.
Note the turn repeated in all the paragraphs of this row: sṛjati visṛjati vāsayati — “creates, releases, indwells”.
Three verbs, and the middle one is remarkable: visṛjati, “releases, lets out of the hands”. Not “holds fast”. Having created, He lets go; and still the worlds remain with Him, because the third verb is “indwells”.
The verse is taken from the Ṛg-veda and speaks of the one who is born “with the stones made ready”: yukta-grāvan — the priest whose soma-pressing stones are already set. That is, the champion here is not a warrior but one ready for the work.
Devakāma — “god-loving”, literally “desiring the gods”.