Rig Veda 4.21.8: Mandala 4, Sukta 21, Mantra 8
Sukta 4.21
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
वि यद्वरांसि पर्वतस्य वृण्वे पयोभिर्जिन्वे अपां जवांसि । विदद्गौरस्य गवयस्य गोहे यदी वाजाय सुध्यो वहन्ति ॥
ví yad varā́ṃsi párvatasya vṛṇvé páyobhir jinvé apā́ṃ javā́ṃsi | vidád gáurasya gavayásya góhe yadī́ vājā́ya su-dhyò váhanti ||
যখন তিনি পর্বতের দ্বারগুলি উন্মুক্ত করেন, এবং পয়ঃ-ধারায় আপঃ (জল)-এর বেগকে সঞ্জীবিত করেন, তখন তিনি গো-হে (গোশালা/গো-গুহা)-তে সেই গৌ (প্রভা/আলোক)—এবং তার সহচর আলোকসমূহ—আবিষ্কার করেন; যখন সু-ধিয়ঃ (সম্যক্-বুদ্ধির শক্তি) বাজ (বল-সমৃদ্ধি)কে লক্ষ্যের দিকে বহন করে।
Word by Word
- वि
- apart, forth, asunderIndeclinableउपसर्ग (prefix/adverb)Root वि- (उपसर्ग)
- यत्
- what(ever)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (relative)Role Karma (of √वृण्वे) / correl. to clauseRoot यद् (सर्वनाम-प्रातिपदिक)
- वरांसि
- openings, outlets, passagesNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole KarmaRoot वर (प्रातिपदिक)
- पर्वतस्य
- of the mountainNounपुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive relation)Root पर्वत (प्रातिपदिक)
- वृण्वे
- I open / I uncoverVerbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष, एकवचनRole Kartā (implicit ‘I’/the singer/Indra in context)Root √वृ (वृणोति/वृणुते)
- पयोभिः
- with streams (of milk/water), with liquidsNounनपुंसकलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot पयस् (प्रातिपदिक)
- जिन्वे
- I quicken / I impel / I refreshVerbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष, एकवचनRole KartāRoot √जिव्/√जिन् (जिन्वति/जिन्वते ‘to set in motion, to quicken, to refresh’)
- अपाम्
- of the watersNounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole SambandhaRoot अप्/आप् (प्रातिपदिक) बहुवचन-स्तेम
- जवांसि
- speeds, swift currents/impulsesNounपुंलिङ्ग (RV usage), प्रथमा/द्वितीया, बहुवचनRole KarmaRoot जव (प्रातिपदिक)
- वि
- apart, forthIndeclinableउपसर्ग/क्रियाविशेषणRoot वि- (उपसर्ग)
- दद्
- giving / bestowing / findingVerbवर्तमान कृदन्त (शतृ/शानच्-प्रकार), पुंलिङ्ग, प्रथमा, एकवचन; in RV often as finite-like ‘giving/finding’Role Kartā (agreeing with ‘गौः’)Root √दा (ददाति) (here: present participial base)
- गौः
- the cow (also: ray/light)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot गो (प्रातिपदिक)
- अस्य
- of this (one)Pronounपुं/नपुंसक, षष्ठी, एकवचनRole SambandhaRoot इदम् (सर्वनाम-प्रातिपदिक)
- गवयस्य
- of the gavaya (wild ox/antelope-like bovine)Nounपुंलिङ्ग, षष्ठी, एकवचनRole SambandhaRoot गवय (प्रातिपदिक)
- गोहे
- in the cow-pen / in the cattle-hide (enclosure)Nounपुंलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot गो-ह (गो + √हा/ह ‘to leave/abandon’ > ‘hiding-place/pen’; lexicalized) / or ‘गो-ओह’ (cow-stall)
- यदा
- whenIndeclinableकालवाचक अव्ययRoot यदा (अव्यय)
- ई
- indeed, justIndeclinableनिपात (emphatic/asseverative)Root ई (निपात)
- वाजाय
- for the prize/strength (vāja)Nounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot वाज (प्रातिपदिक)
- सुध्यः
- the wise/skillful (ones)Adjective (substantivized)पुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot सुधि (प्रातिपदिक; su-dhī ‘good-minded/skillful’)
- वहन्ति
- they carry / they conveyVerbलट् (वर्तमान), परस्मैपद, तृतीयपुरुष, बहुवचनRole Kriyā (predicate); Kartā = ‘सुध्यः’Root √वह् (वहति)
Sandhi Notes
- Sandhi resolved as: यद्+वरांसि → यद्वरांसि (t/d assimilation)
- पयोभिः+जिन्वे → पयोभिर्जिन्वे (visarga → r before voiced consonant)
- विदद्गौः shown as वि + दद् + गौः (padapāṭha-style segmentation; ‘दद्’ = present participial base from √दा)
- गोहे is loc.sg. of a compound noun ‘गो-ह/गोहे’ ‘cow-pen, hiding place of cattle’
- यदीव → यदा + ई (temporal avyaya + emphatic particle)
- सुध्यो₃ is read as सुध्यः (pl.nom.) with Vedic orthographic marker
The meaning
Outer meaning
When he opens the doors of the mountain and with streams of milk/plenty quickens the speed of the waters, then he finds in the cow-pen the shining cow and its companion—when the powers of good thought bear the strength toward the prize.
Inner meaning
Indra opens the ‘doors of the mountain’—the sealed obstruction in our being (parvata = compacted resistance; also the subconscient mass). With the flowing plenitudes (payo-bhiḥ = nourishing streams, soma-like essence), he quickens the waters’ rush (apāṃ javāṃsi = liberated currents of consciousness and life-energy). Then he discovers in the cow-pen the shining ray (gaurá) and its companion lights (gavaya)—the recovered illuminations of knowledge. This occurs when the ‘good intelligences’ (sudhyaḥ = right discernments) carry the force (vāja) toward the goal (vājāya).
Universal truth
Breakthrough happens when inner obstructions open and the life-currents are purified and energized; right discernment then carries the awakened force to its true aim, revealing knowledge long concealed.
Themes
opening the mountain, release of waters, discovery of hidden light, vāja as spiritual force
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.16, RV 4.17, RV 4.18, RV 4.20
Family tradition
A signature Vāmadeva motif: opening the mountain, releasing waters, and finding the cows—read as inner unveiling, liberation of consciousness-currents, and recovery of rays of knowledge.
Significance
This is a compact map of inner liberation: obstruction opened → energies flow → knowledge recovered → discernment carries force to fulfilment.
The deity
- Devata
- Indra
- Epithets
- parvata-dvāra-vṛt (opener of mountain doors—functional), apāṃ jinvit (quickener of waters), go-vid (finder of the cows/lights)
- Related deities
- Soma (payo), Bṛhaspati (cave-opening), Sarasvatī (flowing powers of inspiration), Agni (force that prepares the opening)
Cosmic role
Liberator of the concealed lights and waters; establishes victorious flow and plenitude in the world-order.
Inner power
Breakthrough illumination that unseals the subconscient, releases life-energy, and reveals intuitive knowledge.
In ritual
Where it is used
Indra hymns in Soma context; imagery of waters and cows aligns with victory-and-release narratives recited in śrauta settings.
वि यद्वरां॑सि॒ पर्व॑तस्य वृ॒ण्वे पयो॑भिर्जि॒न्वे अ॒पां जवां॑सि । वि॒दद्गौ॒रस्य॑ गव॒यस्य॒ गोहे॒ यदी॒ वाजा॑य सु॒ध्यो॒३॒॑ वह॑न्ति ॥
वि । यत् । वरां॑सि । पर्व॑तस्य । वृ॒ण्वे । पयः॑ऽभिः । जि॒न्वे । अ॒पाम् । जवां॑सि । वि॒दत् । गौ॒रस्य॑ । ग॒व॒यस्य॑ । गोहे॑ । यदि॑ । वाजा॑य । सु॒ऽध्यः॑ । वह॑न्ति ॥
vi | yat | varāṃsi | parvatasya | vṛṇve | payaḥ-bhiḥ | jinve | apām | javāṃsi | vidat | gaurasya | gavayasya | gohe | yadi | vājāya | su-dhyaḥ | vahanti
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4 × ~11; vivid verbs (vi… vṛṇve, jinve, vidad) give a cascading momentum.
A sequence of openings and rushes—kinetic, unfolding, revelatory.
Induces a felt ‘unsealing’ and inner flow; supports visualization of release and discovery.
- पर्वतस्य (parvatasya)
- Literal: of the mountain. Symbolic: the compacted obstruction; subconscient mass holding back light
- वरांसि (varāṃsi)
- Literal: doors, openings. Symbolic: sealed gates in consciousness that must be opened
- वृण्वे (vṛṇve)
- Literal: opens, uncovers. Symbolic: removal of coverings; unveiling
- पयोभिः (payobhiḥ)
- Literal: with milk/streams. Symbolic: nourishing plenitude—soma-essence, blissful flow
- अपां जवांसि (apāṃ javāṃsi)
- Literal: the speeds of the waters. Symbolic: released currents of consciousness-energy; purified life-flow
- गोहे (gohe)
- Literal: in the cow-pen. Symbolic: the hidden store of rays/knowledge
- गौरस्य (gaurasya)
- Literal: of the shining cow. Symbolic: a principal ray of illumination; bright knowledge
- गवयस्य (gavayasya)
- Literal: of the companion/related bovine. Symbolic: associated lights or supporting knowledges following the main illumination
- सुध्यः (sudhyaḥ)
- Literal: good thinkers, right intelligences. Symbolic: faculties of right discernment aligned with ṛta
- वाजाय (vājāya)
- Literal: for the prize/strength. Symbolic: the divine force and its goal—effective power of realization
Soma rite praise: Indra invoked to ‘open the mountain’ and release the waters/lights—imagery aligned with Indra’s mid-day pressing
When invoking Indra for release of plenitude, inspiration, and victorious force—especially in Soma-related praise cycles.
Stotra celebrating the opening and finding; supports the intention of increase (rayi) and illumination (go).
Meditation for removing blocks: pair with breath and visualization of opening inner gates and releasing stuck energies; also for study/insight (recovering ‘cows’ of knowledge).
varāṃsi ‘doors’ (from √vṛ ‘cover/enclose’ → ‘that which encloses’) become psychological closures. parvata ‘mountain’ evokes firmness/compactness. payas (milk/juice) from √pā ‘to drink/protect’ and the semantic field of nourishment → inner plenitude. vāja from √vaj/√vaj ‘to be strong, to speed’ → ‘plenitude of force/achievement’. su-dhī: dhī ‘inspired intelligence’ + su ‘good’ indicates clarified cognition capable of ‘bearing’ realization.
release of hidden plenitude, right discernment (su-dhī), R̥ta as ordered opening
Right discernment (sudhyaḥ) carrying vāja indicates alignment of force with ṛta—power guided by truth.
Finding the shining cow (gaura) symbolizes discovery of satya-knowledge previously covered.
Unveiling: creation is the progressive opening of gates and release of hidden powers into manifestation.
Vedic evolutionary symbolism (Aurobindo): from covered subconscient to liberated flow and recovered knowledge.
Mountain = inert obstruction; doors = psychological knots; waters = life-currents; milk = nourishing bliss/essence; cows = rays of knowledge; right thinkers = purified buddhi/intuitive mind.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra ‘opens the mountain’ (liberates the blocked plenitudes) and releases/quickens the waters; simultaneously he ‘finds the cows’—the hidden lights. This is the classic liberation myth re-read as opening inner obstructions and restoring luminous cognition.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The storm-god pattern—cleaving enclosure, releasing waters—matches widespread Indo-European dragon/enclosure-release narratives. The semantic coupling of ‘opening’ + ‘waters’ + ‘light’ reflects an inherited poetic formulaic complex rather than isolated lexical items.
- What is the relationship between the Rishi and the Devata here?
- The seer presents Indra’s action as the enabling condition for su-dhī (right intelligence) to carry vāja (force-fulfilment). Indra is not merely praised for a past deed but invoked as the active power that makes inner discernment effective.
Visualize a ‘mountain-door’ in the chest or brow opening; feel a released flow (waters) descending and cleansing; then rest in the discovered ‘ray-cow’ as a stable light of understanding.
ājñā (opening/seeing) with viśuddha (flow) and maṇipūra (vāja/force)
Ujjāyī or slow 6-6 breathing; on inhale imagine gates opening, on exhale imagine waters rushing and clearing; pause briefly after exhale to ‘find the light’.
Unblocked flow leading to lucid insight and energized purpose.
Chant once slowly with visualization of opening; chant a second time feeling flow in the spine; sit silently and let one clear insight (gaura) stand out—then commit to one right action (vāja carried to goal).
Tri-svara; emphasize the repeated ‘vi’ openings with a slight lift; allow a flowing intonation through apāṃ javāṃsi to mimic rushing waters.
Mark the narrative beats: (1) vi… vṛṇve (opening), (2) payobhir jinve (quickening), (3) vidad… gohe (finding), (4) yadī… vahanti (carrying to goal).
In varāṃsi, keep long ā and nasal ṃ lightly., In payobhiḥ, pronounce bh with aspiration; keep final ḥ audible but soft., In javāṃsi, keep v clear (not b)., In sudhyo, articulate dhy cluster carefully; do not insert extra vowel.
Flowing, bright, with a clear crescendo at the ‘opening’ and a luminous steadiness at the ‘finding’.
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