Rig Veda 8.4.2: Mandala 8, Sukta 4, Mantra 2
Sukta 8.4
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shringara (love)
यद्वा रुमे रुशमे श्यावके कृप इन्द्र मादयसे सचा । कण्वासस्त्वा ब्रह्मभिः स्तोमवाहस इन्द्रा यच्छन्त्या गहि ॥
yád vā rumé rúśame śyā́vake kṛ́pe índra mā́dayase sácā | kaṇvā́sas tvā bráhma-bhiḥ stóma-vāhasa índrā́ yacchánty ā́ gahi ||
ৰুমা, ৰুশমা, শ্যাৱক, কৃপ—ইহঁতৰ সৈতে সঙ্গতিত যদি তুমি আনন্দ পাও, হে ইন্দ্ৰ; তথাপি কণ্বসকল, ব্ৰহ্ম (মন্ত্ৰ) আৰু স্তোম বহন কৰি, তোমাক ইয়ালৈ টানি আনে। হে ইন্দ্ৰ, আহা—আমাৰ প্ৰেৰিত বাক্যই তোমাৰ ৰথ।
Word by Word
- यद्
- if / whetherIndeclinableसम्बन्ध/विकल्पार्थे अव्ययम् (यद्-तद्-सम्बन्धः); ‘यद् वा’ = ‘यदि वा/अथवा’Root यद् (यद्-प्रातिपदिक/सर्वनाम)
- वा
- orIndeclinableविकल्पार्थक-निपातःRoot वा (निपात)
- रुमे
- in/at Rुमā (a place/name) / O RumāNounस्त्रीलिङ्गे, सप्तमी/सम्बोधन-एकवचनम् (वेदे सम्बोधनस्य रूपभेदः); स्थान/सम्बोधनार्थेRole Adhikaraṇa (locative sense) / संबोधनRoot रुमा (प्रातिपदिक; स्त्री)
- रुशमे
- in/at Ruśama (a place/name) / O RuśamaNounपुंलिङ्गे, सप्तमी/सम्बोधन-एकवचनम् (वेदिक-रूप); स्थान/सम्बोधनार्थेRole Adhikaraṇa (locative sense) / संबोधनRoot रुशम (प्रातिपदिक; पुं)
- श्यावके
- in/at Śyāvaka (a place/name) / O ŚyāvakaNounपुंलिङ्गे, सप्तमी/सम्बोधन-एकवचनम् (वेदिक-रूप); स्थान/सम्बोधनार्थेRole Adhikaraṇa (locative sense) / संबोधनRoot श्यावक (प्रातिपदिक; पुं)
- कृपः
- the miser / the wretched one (as an epithet)Nounपुंलिङ्गे, प्रथमा-एकवचनम्Role Kartā (of implied ‘is/exists’ or as apposition) / संबोधन-सम्बन्धRoot कृप (प्रातिपदिक; पुं)
- इन्द्र
- O IndraNounपुंलिङ्गे, सम्बोधन-एकवचनम्Role सम्बोधनRoot इन्द्र (प्रातिपदिक; पुं)
- मादयसे
- you rejoice / you become exhilaratedVerbलट् (वर्तमाने), मध्यम-पुरुषः, एकवचनम्; आत्मनेपदम्; ‘त्वं मादयसे’Role Kriyā (मुख्यक्रिया)Root मद् (धातु) / मादयति (णिजन्त)
- सचा
- together (with)Indeclinableसह/साकम्-अर्थे अव्ययम्Root सच्/सच (अव्यय; सहार्थे)
- कण्वासः
- the Kaṇvas (seers)Nounपुंलिङ्गे, प्रथमा-बहुवचनम्Role Kartā (of यच्छन्ति) / स्तोतृ-समूहःRoot कण्व (प्रातिपदिक; पुं)
- त्वा
- youPronounद्वितीया-एकवचनम् (एनक्लिटिक रूप)Role Karma (of यच्छन्ति) / also object of स्तोम-वाहसः (praise-bearing) contextuallyRoot त्वद् (सर्वनाम)
- ब्रह्मभिः
- with sacred formulations / prayersNounनपुंसकलिङ्गे, तृतीया-बहुवचनम्Role Karaṇa (instrument)Root ब्रह्मन् (प्रातिपदिक; नपुं)
- स्तोमवाहसः
- bearing hymns of praiseAdjectiveपुंलिङ्गे, प्रथमा-बहुवचनम्; कण्वासः इति विशेषणम्Role Kartā-विशेषणम्Root स्तोम-वाहस् (समास; प्रातिपदिक; पुं)
- इन्द्र
- O IndraNounपुंलिङ्गे, सम्बोधन-एकवचनम्Role सम्बोधनRoot इन्द्र (प्रातिपदिक; पुं)
- यच्छन्ति
- they offer / present / extendVerbलट् (वर्तमाने), प्रथम-पुरुषः, बहुवचनम्; परस्मैपदम्Role Kriyā (मुख्यक्रिया)Root यम् (धातु) → यच्छति
- अन्त्या
- with the final (one) / as the concluding (verse)Adjectiveस्त्रीलिङ्गे, तृतीया-एकवचनम्; ‘अन्त्या’ = ‘अन्त्यया (स्तुत्या/धिया)’ इति वेदिक-रूप/छन्दसि संक्षेपः; करणार्थेRole Karaṇa (instrument; ‘with the final (hymn/verse)’)Root अन्त्य (प्रातिपदिक; स्त्री)
- आ
- hither / towardsIndeclinableआगमनार्थक-उपसर्गः (गम्-धातोः सह) / निपातःRoot आ (उपसर्ग/निपात)
- गहि
- comeVerbलोट् (आज्ञार्थे), मध्यम-पुरुषः, एकवचनम्; परस्मैपदम्; वैदिक-आदेशरूपम् ‘गहि’Role Kriyā (आह्वान/आज्ञा)Root गम् (धातु)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): यद्वा → यद् + वा
- रुमे रुशमे श्यावके (स्थानीय/सम्बोधन-रूपाणि)
- इन्द्रा यच्छन्त्या गहि → इन्द्र + यच्छन्ति + अन्त्या + आ + गहि. ‘अन्त्या’ छन्दसि ‘अन्त्यया’ (करण-एकवचन) इत्यर्थे संक्षिप्तरूपेण व्यवह्रियते
- ‘आ’ उपसर्गः ‘गहि’ (गम्, लोट्) इत्यनेन सह ‘आगहि’ इत्यर्थं द्योतयति
The meaning
Outer meaning
Whether you rejoice with Ruma, Ruśama, Śyāvaka, or Kṛpa, O Indra—still the Kaṇvas, bearing hymns and mantras, draw you here; come.
Inner meaning
Indra may be active amid many companions/forces (named figures can be read as allied powers or human allies), but the seer insists that inspired speech (brahman) has a magnetic pull: the Kaṇvas ‘yoke’ Indra by mantra. Stomavāhasa (‘hymn-bearing’) implies that the mantra itself becomes the chariot—sound as a vehicle for the descent of illumined consciousness. The inner teaching: even if the mind is engaged elsewhere, concentrated inspired utterance can recall and seat the higher power in the present moment.
Universal truth
Attention follows delight; yet the deepest recall is through inspired word and intention. Mantra is a technology of presence: it draws down the higher force despite distraction.
Themes
invocation, mantric efficacy, Soma delight, seer-lineage (Kaṇva)
The seer
- Rishi
- Kaṇva
- Lineage
- Kaṇva (Kaṇvāḥ)
- Other hymns
- RV 8.4.1 (directional invocation), RV 8.3 (gift/yoking/awakening), RV 1.62–1.64 (Kaṇva Indra hymns)
Family tradition
Kaṇvas are master-invokers: their brahman is portrayed as a chariot that brings Indra near. The family style highlights efficacy of inspired speech over mere circumstance.
Significance
The seer teaches mantra-yoga avant la lettre: the right word, rhythm, and intention can ‘draw’ the divine force into embodied experience.
The deity
- Devata
- Indra
- Epithets
- stomavāhas (he who is borne by hymns / to whom hymns are vehicles), maghavan (bounteous), somapā (Soma-drinker; delight-strengthened)
- Related deities
- Soma (delight/strength), Agni (priest of invocation), Bṛhaspati (lord of the word)
Cosmic role
Responds to sacred speech; comes to the sacrifice to empower victory and illumination.
Inner power
The illumined mind that is attracted by truth-speech; the force that arrives when invocation is sincere and rhythmic.
In ritual
Where it is used
Indra invitation in Soma sacrifice; stotra to seat Indra for offerings
यद्वा॒ रुमे॒ रुश॑मे॒ श्याव॑के॒ कृप॒ इन्द्र॑ मा॒दय॑से॒ सचा॑ । कण्वा॑सस्त्वा॒ ब्रह्म॑भि॒: स्तोम॑वाहस॒ इन्द्रा य॑च्छ॒न्त्या ग॑हि ॥
यत् । वा॒ । रुमे॑ । रुश॑मे । श्याव॑के । कृपे॑ । इन्द्र॑ । मा॒दय॑से । सचा॑ । कण्वा॑सः । त्वा॒ । ब्रह्म॑ऽभिः । स्तोम॑ऽवाहसः । इन्द्र॑ । आ । य॒च्छ॒न्ति॒ । आ । ग॒हि॒ ॥
yat | vā | rume | ruśame | śyāvake | kṛpe | indra | mādayase | sacā | kaṇvāsaḥ | tvā | brahma-bhiḥ | stoma-vāhasaḥ | indra | ā | yacchanti | ā | gahi
44
4 × ~11; list-like opening then imperative closure
Conversational invocation that tightens into a compelling call at ā gahi.
Builds a sense of summoning; the final imperative lands as a decisive ‘arrival’ point.
- मादयसे (mādayase)
- Literal: you rejoice, take delight. Symbolic: the higher power is strengthened by joy (soma-like delight) and willing consent
- सचा (sacā)
- Literal: together with, in companionship. Symbolic: association of forces within the being; alliances of energies
- ब्रह्मभिः (brahmabhiḥ)
- Literal: with brahman—sacred formulations/hymns. Symbolic: inspired word that carries truth-force (mantric consciousness)
- स्तोमवाहसः (stoma-vāhasaḥ)
- Literal: bearing hymns. Symbolic: mantra as vehicle/chariot; concentrated praise that ‘carries’ the force
- आ यच्छन्ति (ā yacchanti)
- Literal: they draw/lead (you) here. Symbolic: invocation that pulls down illumination into the field
- आ गहि (ā gahi)
- Literal: come here. Symbolic: descent/arrival of higher consciousness into the present
Direct invitation to Indra to come to the Soma offering; emphasizes the efficacy of brahman (mantric force) as the means of attraction.
Before offering/pressing sequences when Indra is invited to partake
Chant as āhvāna; ‘drawing’ Indra to the ritual seat
When distracted: chant to recall the higher mind from ‘other companions’ (scattered engagements) into present awareness.
√mad 'rejoice, be exhilarated' (Soma-intoxication; psychologically, delight of the power in right energies). brahman here is not later metaphysics but mantric formative power (from √bṛh 'to expand'). stoma-vāhasa 'praise-bearing' uses √vah (PIE *weǵh-). √gam 'go/come' is PIE *gʷem- (cf. Latin veniō, English come).
brahman as formative word-power, divine companionship (sacā) with right energies, invocation as attraction through mantra
Rightly formed brahman aligns the human field to cosmic order, enabling descent.
Truth-speech (brahman) compels presence of the truth-power (Indra).
Sound as vehicle of manifestation; mantra as formative force.
Mantric psychology aligned with Aurobindo/Kashyap: word as consciousness-power, not mere praise.
Joy strengthens the higher power’s action; mantra becomes the vehicle that brings illumination into the mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the god’s delight in chosen companions and his being drawn by hymn-bearing seers. Inner sense: Indra naturally joins energies that can bear his ecstasy (mad), but the decisive magnet is brahman—the expanding word-force—by which the Kaṇvas 'yoke' the god into the human field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √gam (come) is PIE *gʷem-; √vah (carry) corresponds to PIE *weǵh-; both are stable IE inheritances. The poetic formula 'praise-bearing' reflects inherited diction where song is a vehicle that transports divine presence.
- What is the relationship between the Rishi and the Devata here?
- The relationship is explicitly transactional yet inner: the rishis offer brahman and stoma as vehicles; Indra responds by coming and empowering. The Kaṇvas present themselves as competent carriers of the word-force that can host Indra’s intensified consciousness.
Use mantra as a ‘chariot’: let sound carry attention and invite illumined mind to descend.
viśuddha (vāc/mantra) to ājñā (illumined mind)
Chant on a smooth exhale; brief natural inhale; keep rhythm steady to ‘carry’ the force.
invocatory, uplifted, present
Before chanting, set a clear intention (‘come into this moment’). After ā gahi, pause in silence and feel the shift—like a presence arriving.
Keep Vedic accents (e.g., रुमे॒, रुश॑मे, श्याव॑के, कृप॒, इन्द्र॑, मा॒दय॑से, कण्वा॑सः, ब्रह्म॑भिः, स्तोम॑वाहसः, आ ग॑हि).
Slightly brighten on the named companions; strongest, cleanest lift on indra and the closing ā gahi.
rume/ruśame/śyāvake/kṛpa: keep retroflex ṛ in kṛpa; śyā- long ā, mādayase: long ā; dental d, kaṇvāsas: retroflex ṇ; long ā, brahmabhiḥ: aspirated bh; final ḥ, stomavāhasaḥ: long ā; separate vā-ha-saḥ clearly, ā gahi: long ā; gahi with light h
inviting yet firm; clear diction to make ‘word as vehicle’ felt
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