Sukta 39
Sukta 4.39
Vāmadeva Gautama (traditional for many hymns in Maṇḍala 4; this Dadhikrā praise belongs to the same family collection)
Triṣṭubh
يمدح هذا النشيد ذو الأبيات الستّ دَذِكْرَافان، قوّة الفرس السريعة الغالبة، ويلتمس أن تحمل سرعته وزخمُه الظافرُ المُنشدَ إلى ما وراء الأخطار والمعابر العسيرة. وتُستدعى الفجور (أوشاس) بوصفها مُوقِظاتٍ ينهضن بالمتعبّد إلى الحركة القويمة، ثم يتّسع النشيد ليغدو دعاءً للحماية والعافية، يستحضر بإيجاز الآلهة الحليفة (الماروت، مِترا–فارونا، أَغني، إندرا) لتثبيت svasti (التمام/السلامة). وخاتمته تحوّلية: يُسأل دَذِكْرَافان أن يجعل «مقدّمة» الوعي عَطِرة/مضيئة، وأن يقود قوى الحياة إلى الأمام عبر المعابر المُقيِّدة.
In this hymn
Addressed to
Mantras
Mantra 1
आशुं दधिक्रां तमु नु ष्टवाम दिवस्पृथिव्या उत चर्किराम । उच्छन्तीर्मामुषसः सूदयन्त्वति विश्वानि दुरितानि पर्षन् ॥
دَدْهِكْرَا السَّرِيعُ—إِيَّاهُ الآنَ نُمَجِّدُ، وَنُعْلِنُهُ مِنَ السَّمَاءِ وَمِنَ الأَرْضِ. فَلْتُوقِظْنِي الأُصُبُحُ الصَّاعِدَةُ، وَلْتَحْمِلْنِي مُجَاوِزًا كُلَّ المَعَابِرِ العَسِرَةِ وَكُلَّ الحَرَكَاتِ الزَّائِغَةِ.
Mantra 2
महश्चर्कर्म्यर्वतः क्रतुप्रा दधिक्राव्णः पुरुवारस्य वृष्णः । यं पूरुभ्यो दीदिवांसं नाग्निं ददथुर्मित्रावरुणा ततुरिम् ॥
أُعْلِنُ عَظَمَةَ الجَوَادِ دَدْهِكْرَافَان، ثَوْرِ الكُنُوزِ الكَثِيرَةِ، الَّذِي يَمْلَأُ العَزْمَ بِالقُدْرَةِ. إِيَّاهُ—المُتَلَأْلِئَ كَالنَّارِ (أَغْنِي)—أَنْتُمَا، مِتْرَا وَفَرُونَا، قَدْ وَهَبْتُمَاهُ لِلشُّعُوبِ الكَثِيرَةِ كَالغَالِبِ السَّرِيعِ.
Mantra 3
यो अश्वस्य दधिक्राव्णो अकारीत्समिद्धे अग्ना उषसो व्युष्टौ । अनागसं तमदितिः कृणोतु स मित्रेण वरुणेना सजोषाः ॥
مَن صاغَ القُربانَ لِدَذِكْرَافان (Dadhikrāvan)، قوّةِ الحصان، حين يُوقَدُ أَغْنِي (Agni) عند انفتاحِ الفجرِ الواسع—فلتجعله أَدِيتِي (Aditi) بلا عيبٍ باطنيّ؛ وليحيا في وئامٍ واحدٍ مع مِتْرَا (Mitra) وفَرُونَا (Varuṇa).
Mantra 4
दधिक्राव्ण इष ऊर्जो महो यदमन्महि मरुतां नाम भद्रम् । स्वस्तये वरुणं मित्रमग्निं हवामह इन्द्रं वज्रबाहुम् ॥
ولأنّنا قد أمسكنا دَذِكْرَافان (Dadhikrāvan) بوصفه فيضًا عظيمًا من القوتِ والقوّة، وأثبتنا في الوعي اسمَ الماروت (Maruts) المبارك—فلأجل سلامتنا الباطنة ندعو فَرُونَا (Varuṇa) ومِتْرَا (Mitra)، وأَغْنِي (Agni)، وإِنْدْرَا (Indra) ذي الذراعِ الحاملةِ للفَجْرَة/الصاعقة (vajra).
Mantra 5
इन्द्रमिवेदुभये वि ह्वयन्त उदीराणा यज्ञमुपप्रयन्तः । दधिक्रामु सूदनं मर्त्याय ददथुर्मित्रावरुणा नो अश्वम् ॥
كأنّهم يدعون إِنْدْرَا (Indra)، يهتفُ الفريقان معًا، ناهضين ومتقدّمين نحو اليَجْنَا (yajña، القربان). وقد منحنا مِتْرَا (Mitra) وفَرُونَا (Varuṇa)، لرحلةِ الفاني، دَذِكْرَافان (Dadhikrāvan)—الجوادَ الدافعَ الذي يسوقنا إلى الظَّفَر.
Mantra 6
दधिक्राव्णो अकारिषं जिष्णोरश्वस्य वाजिनः । सुरभि नो मुखा करत्प्र ण आयूंषि तारिषत् ॥
لقد صغتُ هذا النشيدَ لِدَذِهكرَافان (Dadhikrāvan)، للجوادِ الظافرِ ذي الوفرة. فليجعلْ مقدَّمَنا/وجهَنا الأماميَّ عَطِرًا مُنيرًا؛ وليُجِزْ قُوانا الحيّةَ إلى ما وراءِ المعابرِ المُقيِّدة.
Inside Sukta 39
How it unfolds
- Where it opens
A direct proclamation of praise to the swift Dadhikrā, voiced ‘from Heaven and Earth,’ coupled with the request that the rising Dawns awaken the singer and ferry him beyond all duritāni.
- Development
Dadhikrā is contemplated as nourishment and force (iṣ/ūrj), and the hymn broadens into a well-being frame (svasti), briefly summoning major protective and ordering powers—Maruts, Mitra–Varuṇa, Agni, and Indra.
- Climax
The recognition of Dadhikrāvan as a great plenitude and protective momentum, sufficient to ground a comprehensive invocation of cosmic supports for inner and outer safety.
- Where it settles
The hymn ends with a crafted offering of speech to the conquering steed and a final boon: may he make the leading edge of life fragrant/bright and carry the life-forces forward across limiting crossings.
The deity: Dadhikrāvan
- In the VedaHe is linked with auspiciousness and with the morning awakening, as the Dawns rouse the worshipper to align with his victorious momentum.
- Cosmic functionHe embodies victorious speed and the power of safe crossing—driving the chariot of life through peril, opening paths, and securing prosperity and well-being in the day’s course.
- Inner significancePsychologically, Dadhikrāvan signifies the awakened life-force and disciplined impulse that turns aspiration into effective action: the power that carries the mind beyond wrong turns (duritāni) and establishes a clear, luminous ‘front’ (mukhā) for right movement.
The seer
- Vāmadeva GautamaGautama gotra (Vāmadeva family of Maṇḍala 4) · A principal seer of the Fourth Maṇḍala, renowned for hymns that unite heroic vitality with inner awakening—often reading the gods as powers that lift the human being beyond obstruction (duritāni).
Famous verses
ati viśvāni duritāni parṣan
svastaye varuṇam mitram agniṃ havāmaha
surabhi no mukhā karat
Attributes of the deity
- Swift (āśu)
- Conquering/victorious (jiṣṇu)
- Vigorous, plenitude-bearing (vājín)
- Protector in crossings and difficult passages
- Awakening ally of Uṣas (Dawns)
- Bringer of svasti (well-being) and auspiciousness
Also by this seer
- A large portion of Rigveda Maṇḍala 4 is attributed to Vāmadeva and his family line
- Hymns to Indra, Agni, and the Viśve Devāḥ in RV 4 (family collection)
- Tradition also remembers Vāmadeva as a paradigmatic ṛṣi of inspired speech (brahman) and victorious prayer (stotra)
The rite, step by step
- Begin at dawn (or before sunrise) with a brief saṅkalpa for safe passage and right movement
- Kindle or honor the household fire (Agni) or a lamp; establish a clean, quiet space
- Recite RV 4.39 sequentially, emphasizing the opening praise of Dadhikrā and the request to pass beyond duritāni
- Optionally add a short invocation for svasti calling the allied deities named in the hymn (Mitra–Varuṇa, Agni, Indra, Maruts)
- Conclude with a closing prayer that the ‘front’ (mukhā) be made surabhi—clear, auspicious, and fit for leadership—and that life-powers move forward
Offerings
- Ghee or sesame oil into fire (if performing a homa-style offering)
- Milk/curds or simple white offerings symbolically resonant with horse/strength and morning freshness
- Water libation (ācamanīya/arghya) at dawn
- Flowers or fragrant substances (as a gesture aligned with surabhi)
Frequently Asked Questions
Dadhikrāvan is a divine “steed-power” praised for swift, conquering movement. In this hymn he represents victorious momentum that protects the worshipper and carries them safely beyond obstacles.
Uṣas are asked to “awaken” the singer as they rise. Dawn symbolizes the start of right action and clear perception, helping the worshipper move beyond wrong turns and difficult passages.
The hymn repeatedly seeks safe passage beyond duritāni (hard crossings, errors, dangers) and asks for svasti (well-being). It concludes by praying that the leading edge of life and consciousness be made auspicious and that the life-forces move forward.
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