Rig Veda 8.4.11: Mandala 8, Sukta 4, Mantra 11
Sukta 8.4
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism)
अध्वर्यो द्रावया त्वं सोममिन्द्रः पिपासति । उप नूनं युयुजे वृषणा हरी आ च जगाम वृत्रहा ॥
ádhvaryo drāvayā tváṁ sómam índraḥ pipāsati | úpa nū́naṁ yuyuje vṛ́ṣaṇā hárī ā́ ca jagāma vṛtra-hā́ ||
O Adhvaryu, lass den Soma fließen: Indra dürstet nach ihm. Jetzt hat er seine zwei starken fahlen Rosse angespannt; nahe ist der Vṛtrahan gekommen, der Erschläger Vṛtras, des Verhüllers.
Word by Word
- अध्वर्यः
- O Adhvaryu-priestNounपुंलिङ्ग, प्रथमा, एकवचनRole सम्बोधन/कर्तृ (आह्वान)Root अध्वर्यु (प्रातिपदिक) < अध्वर
- द्रावय
- make (it) flow; press/drive forthVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रिया (आज्ञा)Root द्रु (धातु) [प्रेरणे/गत्यर्थे] → द्रावयति
- त्वम्
- youPronounउत्तम? (न), द्वितीय? (न) — वास्तवतः: मध्यमपुरुष-सर्वनाम; प्रथमा, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- सोमम्
- Soma (juice)Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot सोम (प्रातिपदिक)
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- पिपासति
- desires to drink; thirsts forVerbलट्, प्रथमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot पा (धातु) [पाने] → पिपासति (देसिदेरटिव/इच्छार्थक)
- उप
- near; up (towards)Indeclinableअव्ययRole क्रियाविशेषण (उपसर्ग/दिशा)Root उप (उपसर्ग/अव्यय)
- नूनम्
- now; indeedIndeclinableअव्ययRole काल/निश्चय-क्रियाविशेषणRoot नूनम् (अव्यय)
- युयुजे
- has yokedVerbलिट् (परिपूर्ण/अनद्यतन-परोक्श), प्रथमपुरुष, एकवचन, आत्मनेपदRole क्रियाRoot युज् (धातु) [योजने]
- वृषणा
- the two vigorous/bull-like (ones)Adjective (used substantively)पुंलिङ्ग, द्वितीया, द्विवचनRole कर्म (युज्-क्रियायाः)Root वृषन् (प्रातिपदिक)
- हरी
- the two bay steedsNounपुंलिङ्ग, द्वितीया, द्विवचनRole कर्म (युज्-क्रियायाः)Root हरि (प्रातिपदिक)
- आ
- hither; forthIndeclinableअव्ययRole क्रियाविशेषण (उपसर्ग)Root आ (उपसर्ग/अव्यय)
- च
- andIndeclinableअव्ययRole समुच्चयRoot च (अव्यय)
- जगाम
- has comeVerbलिट्, प्रथमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot गम् (धातु) [गत्यर्थे]
- वृत्रहा
- Vṛtra-slayerNoun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (जगाम-क्रियायाः)Root वृत्रहन् (प्रातिपदिक; बहुव्रीहि/उपाधि of Indra)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): अध्वर्यः | द्रावय | त्वम् | सोमम् | इन्द्रः | पिपासति | उप | नूनम् | युयुजे | वृषणा | हरी | आ | च | जगाम | वृत्रहा । 1) अध्वर्यो → अध्वर्यः (विसर्ग-लोप/पदपाठ-रूप)
- 2) द्रावया त्वम् → द्रावय त्वम् (लोट्-एकवचन ‘द्रावय’ + त्वम्; संहितायां दीर्घ/स्वर-प्रभावः)
- 3) सोममिन्द्रः → सोमम् इन्द्रः (म् + इ → मि संधि/अनुस्वार-प्रवृत्ति)
- 4) उप नूनं → उप नूनम् (अव्यय + अव्यय; संधि न)
- 5) युयुजे वृषणा हरी → युयुजे वृषणा हरी (सन्धि न; द्विवचन-कर्मपदद्वयम्)
- 6) आ च → आ च (सन्धि न)
The meaning
Outer meaning
The Adhvaryu is told to make Soma flow; Indra thirsts. Indra has yoked his two strong bay steeds and has come near as Vṛtrahan, slayer of the Coverer.
Inner meaning
The Adhvaryu (ritual priest) symbolizes the executive will in the sādhana—Agni-led practical force that ‘sets the Soma flowing’ (releases delight). Indra’s thirst is the mind’s need for ananda to accomplish victory. The yoked two bay steeds (harī) are the paired vital forces (often read as dynamic energies of life) harnessed to the illumined mind. ‘Vṛtrahā’ is the decisive psychological image: the luminous mind-force arrives to strike the Coverer—subconscient resistance that blocks the flow of light and bliss.
Universal truth
When disciplined will releases the right nourishment, the illumined intelligence can harness life-energies and overcome inner obstruction; victory over darkness is a practical event of consciousness, not an abstraction.
Themes
Soma-pressing, Vṛtra-slaying, arrival-of-Indra
The seer
- Other hymns
- Rig Veda 8.4.8, Rig Veda 8.4.9, Rig Veda 8.4.10, Rig Veda 8.4.12
Significance
A clear bridge between ritual and yoga: it explicitly names the priestly action (drāvaya) and the inner victory (vṛtrahā). It is a mantra of ‘mobilization’ before confronting inertia or obscurity.
The deity
- Devata
- Indra
- Epithets
- Vṛtrahā (slayer of the Coverer), Vṛṣaṇā (strong), Soma-pipāsu (thirsting for Soma, implied)
- Related deities
- Soma, Agni (as priestly will), Maruts
Cosmic role
Champion who breaks the obstruction and releases the waters/lights; rides with yoked steeds to the sacrifice.
Inner power
Decisive illumined force that, nourished by bliss, conquers subconscious resistance and frees the flow of consciousness.
In ritual
Where it is used
Soma libation: command to make Soma run/flow for Indra
अध्व॑र्यो द्रा॒वया॒ त्वं सोम॒मिन्द्र॑: पिपासति । उप॑ नू॒नं यु॑युजे॒ वृष॑णा॒ हरी॒ आ च॑ जगाम वृत्र॒हा ॥
अध्व॑र्यो॒ इति॑ । द्रा॒वय॑ । त्वम् । सोम॑म् । इन्द्रः॑ । पि॒पा॒स॒ति॒ । उप॑ । नू॒नम् । यु॒यु॒जे॒ । वृष॑णा । हरी॒ इति॑ । आ । च॒ । ज॒गा॒म॒ । वृ॒त्र॒ऽहा ॥
adhvaryo iti | drāvaya | tvam | somam | indraḥ | pipāsati | upa | nūnam | yuyuje | vṛṣaṇā | harī iti | ā | ca | jagāma | vṛtra-hā
32
4 × ~8
Imperative opening then quick narrative of arrival; strong epithet at close
Energizes and clears hesitation; ends with a victorious stamp (‘vṛtrahā’).
- अध्वर्यु (adhvaryu)
- Literal: the officiating priest who performs the sacrifice. Symbolic: executive will; the doer-force that arranges conditions for inner offering
- द्रावय (drāvaya)
- Literal: make flow, set running. Symbolic: release the current of delight/clarity; remove stagnation
- सोम (soma)
- Literal: Soma. Symbolic: divine bliss as energizing nectar
- पिपासति (pipāsati)
- Literal: thirsts. Symbolic: aspiration/need of the illumined mind for ananda
- युयुजे (yuyuje)
- Literal: has yoked. Symbolic: harnessed energies into a directed discipline
- हरी (harī)
- Literal: two tawny/bay steeds. Symbolic: paired life-forces (prāṇa) made obedient to illumination
- वृत्रहा (vṛtrahā)
- Literal: slayer of Vṛtra. Symbolic: power that breaks the inner coverer/resistance
Explicit Shrauta Soma procedure: instruction to Adhvaryu to set Soma flowing; arrival of Indra at pressing.
At the moment of pressing/straining and inviting Indra to the cup
Drāvaṇa (setting Soma to flow), offering, and inviting Indra’s approach
Before difficult inner work (breaking habits, fear, procrastination): use as a call to release joy/energy first, then act with illumined decisiveness.
adhvaryu from adhvara 'sacrifice' + -yu agentive; drāvaya causative of √drav 'run/flow'; √yuj (PIE *yeug- 'yoke', cf. Lat. iugum); vṛtra-han 'slaying the cover/obstruction' (√han PIE *gʷhen- 'strike, kill'). Innerly, Vṛtra is the covering inertia/ignorance; Soma-flow enables the force to arrive and act.
removal of the Coverer (Vṛtra) as liberation of consciousness, ritual action as inner activation (Soma-flow)
Flow of Soma symbolizes restoration of r̥ta—blocked order becomes circulating order.
Vṛtrahan act reveals truth by removing concealment.
Breakthrough: creation/renewal occurs by shattering the cover and letting the waters descend.
Yoga of transformation (Aurobindonian): delight as fuel for conquering the subconscient.
Juice flow = circulation of ananda; horses = mobilized prāṇa; arrival = descent of higher power; coverer = inertia/ignorance in the subconscient.
- What is the primary Vedic 'mythologem' present in this verse?
- The arrival of Vṛtrahā—Indra who breaks the Coverer—once Soma is made to flow. Psychologically, when the delight-essence is released by right action, the force that removes inner obstruction is immediately 'near'.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj (*yeug-) and √han (*gʷhen-) are classic PIE roots. The perfect forms yuyuje, jagāma preserve archaic narrative immediacy: 'has yoked', 'has come'.
- What is the relationship between the Rishi and the Devata here?
- The human officiant (Adhvaryu) performs the enabling act (drāvaya soma), while Indra responds by approaching and yoking his powers. Reciprocity is operational: correct offering/action evokes divine intervention.
Release inner sweetness first, then apply illumined force to the blockage.
manipura
kapalabhati (mild) or 10 forceful exhales, then quiet breathing while repeating ‘vṛtrahā’ mentally
mobilized, courageous, action-ready
Step 1: evoke a small current of joy (Soma) in the chest. Step 2: feel prāṇa harnessed at the navel. Step 3: bring a clear decision from the brow—strike the ‘coverer’ by one concrete act immediately after recitation.
Mixed Vedic accents; imperatives (‘drāvayā’, ‘pibāsati’ context) should be crisp; climax on ‘vṛtrahā’.
After ‘adhvaryo’ take a micro-pause; keep ‘vṛṣaṇā harī’ as a single energetic unit.
adhvaryo: dhv cluster clear, drāvayā: long ā; yā elongated, indraḥ: visarga lightly, yuyuje: both ‘yu’ short, clear palatal y, vṛtrahā: retroflex ṛ; aspirated hā
commanding, bright, forceful
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