Rig Veda 1.38.1: Mandala 1, Sukta 38, Mantra 1
Sukta 1.38
- Rishi
- Kaṇva
- Devata
- Marutaḥ
- Chandas
- Gāyatrī/Anuṣṭubh-like?
- Rasa
- Shringara (love) and Adbhuta (wonder)
कद्ध नूनं कधप्रियः पिता पुत्रं न हस्तयोः । दधिध्वे वृक्तबर्हिषः ॥
kád dha nū́naṃ kadha-priyáḥ pitā́ putráṃ ná hástayoh | dadhidhvé vṛktá-barhiṣaḥ ||
मरुत देवता, तुम्हे क्या पसंद है? बाप जैसे बेटा को गोद में उठाता है, वैसे ही तुम हमारी पूजा संभालो। यहाँ सब तैयार है, जगह साफ है।
Word by Word
- कद्ध
- when indeed?/how then?Indeclinableप्रश्नार्थ-अव्यय (काल/विभक्ति-रहित)Root कद् (प्रश्नार्थ-अव्यय) + ध (निपात/एन्क्लिटिक) → कद्ध
- नूनम्
- now; indeedIndeclinableकालवाचक-अव्ययRoot नूनम् (अव्यय)
- कधप्रियः
- the one dear to whom?/how dear (one)Adjective (used substantively)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (वाक्य-कर्ता/विषय)Root कध-प्रिय (प्रातिपदिक); प्रिय < √प्री (to please) (कृदन्त-आधार)
- पिता
- a fatherNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (उपमान/विषय)Root पितृ (प्रातिपदिक)
- पुत्रम्
- a sonNounपुंलिङ्ग, द्वितीया, एकवचनRole Karma (उपमेय/गृह्य-वस्तु)Root पुत्र (प्रातिपदिक)
- न
- like; asIndeclinableउपमार्थक-अव्ययRoot न (उपमा-निपात)
- हस्तयोः
- in (his) two handsNounपुंलिङ्ग, सप्तमी (वेदे द्विवचन-रूप), द्विवचनRole Adhikaraṇa (स्थान/आधार: ‘in/at the hands’)Root हस्त (प्रातिपदिक)
- दधिध्वे
- place/put (you all)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, बहुवचन, आत्मनेपदRole क्रिया (आज्ञा: ‘place/put!’)Root √धा (दधि-; धारणे/स्थापने)
- वृक्तबर्हिषः
- (you) whose sacrificial grass is trimmed; with trimmed barhisAdjective (used substantively)पुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (सम्बोधन/विषय: ‘you who have trimmed the barhis’)Root वृक्त-बर्हिस् (समास); वृक्त < √वृज्/√वृक् ‘to cut/trim’ (कृदन्त) + बर्हिस् ‘sacrificial grass’
Sandhi Notes
- पदच्छेद (sandhi-resolved): कद्ध | नूनम् | कधप्रियः | पिता | पुत्रम् | न | हस्तयोः | दधिध्वे | वृक्तबर्हिषः । 1) कद्ध = कद् + ध (वेदिक-निपात/एन्क्लिटिक), प्रश्नार्थक ‘कद्’ के साथ ध का संयोग। 2) कधप्रियः: ‘कध’ (प्रश्न/अनिश्चितार्थक तत्त्व) + प्रियः (समास), बाह्य-सन्धि नहीं। 3) वृक्तबर्हिषः: समास (वृक्त + बर्हिष्), रूप प्रथमा-बहुवचन।
The meaning
Outer meaning
The seer asks what now is the Maruts’ delight, calling them ‘kádha-priya’ (lovers of the ‘kadha’). Like a father holding a son in his hands, so may they take up and bear the offering—those whose sacrificial seat (barhis) is prepared/cleared.
Inner meaning
The question is an intimate call to discover what truly pleases the divine Life-powers: not mere outer gift, but the right movement of offering. ‘Prepared barhis’ becomes the purified foundation of consciousness—cleared of confusion and inertia—on which the divine forces can sit and act. The father-son image indicates protective intimacy: the Maruts can hold the seeker’s aspiration gently yet powerfully, carrying it upward in their hands (their active energies).
Universal truth
The higher forces respond when the inner ground is prepared—when the mind and vital are cleared and made receptive. Then the divine can ‘carry’ our effort as naturally as a parent carries a child.
Themes
Invocation and query, Preparation of the seat, Intimacy with the powers
The seer
- Rishi
- Kaṇva
- Lineage
- Kaṇva (Kaṇva lineage)
- Other hymns
- RV 1.38.2, RV 1.38.3, RV 1.38.4
Family tradition
Kaṇva hymns often combine intimacy with force—questioning, inviting, and then compelling the divine powers to act in the inner sacrifice.
Significance
The seer’s approach is relational and psychological: he seeks the ‘delight’ of the gods as a key to right alignment and effective inner offering.
The deity
- Devata
- Marutaḥ
- Epithets
- kadha-priyaḥ, vṛkta-barhiṣaḥ, pṛśnimātaraḥ
- Related deities
- Indra, Agni, Vāyu
Cosmic role
Energizers and purifiers of the mid-world; movers of the sacrificial action; allies who make the path swift and victorious.
Inner power
They seize and uplift aspiration; they cleanse the inner seat and bring a vigorous, harmonious movement.
In ritual
Where it is used
Marut-invocation in Soma rites; opening calls within a hymn sequence
कद्ध॑ नू॒नं क॑धप्रियः पि॒ता पु॒त्रं न हस्त॑योः । द॒धि॒ध्वे वृ॑क्तबर्हिषः ॥
कत् । ह॒ । नू॒नम् । क॒ध॒ऽप्रि॒यः॒ । पि॒ता । पु॒त्रम् । न । हस्त॑योः । द॒धि॒ध्वे । वृ॒क्त॒ऽब॒र्हि॒षः॒ ॥
kat | ha | nūnam | kadha-priyaḥ | pitā | putram | na | hastayoḥ | dadhidhve | vṛkta-barhiṣaḥ
24
3 pādas × ~8 syllables (Gāyatrī norm; scansion uncertain due to sandhi and enclitics)
Quick, interrogative, and intimate—suited to calling and drawing near.
Creates alertness and a personal closeness; the rhythm ‘lifts’ like hands raising a child/offer.
- कद्ध (kad dha)
- Literal: what indeed/what then? (interrogative emphasis). Symbolic: self-inquiry into what truly aligns with the Divine; discerning right delight
- कधप्रियः (kadha-priyaḥ)
- Literal: those who love ‘kádha’ (obscure particle/cry). Symbolic: powers delighted by the seeker’s earnest call and questioning aspiration
- पिता पुत्रं न हस्तयोः (pitā putraṃ na hastayoḥ)
- Literal: as a father (holds) a son in (his) hands. Symbolic: divine protection and intimate support of the nascent soul-force
- दधिध्वे (dadhidhve)
- Literal: you place/you hold/you bear. Symbolic: the gods take up the offering—carry the aspiration into fulfilment
- वृक्तबर्हिषः (vṛkta-barhiṣaḥ)
- Literal: with barhis strewn/cleared/prepared. Symbolic: purified, ordered inner field fit for descent of power
Opening interrogative-invocation in a Marut hymn: establishes the correct mode of calling and offering; used in Soma sequences (general).
At invitation/āhvāna moments to draw the Maruts to the prepared seat
Calling the deity to ‘sit’ on barhis and accept offerings
Before meditation: ‘clear the seat’ (posture + mind), then invite the life-forces to carry aspiration rather than letting effort be strained.
√dhā ‘place, set’ (dadhidhve) from PIE *dʰeh₁- (cf. Gk. títhēmi, Lat. facere via different root but ‘set’ notion common). vṛktá- from √vṛj ‘cut, clear’ indicates removal of obstruction; psychologically, the prepared inner ground. kadha-priyaḥ is a difficult epithet; treated here as a traditional formula marking Maruts’ responsiveness to a particular call/intonation.
Preparedness/purification (vṛkta-), Right call/intonation as key to divine response, Paternal holding as symbol of protection and intimate support
‘Prepared barhis’ symbolizes right order—conditions in consciousness that accord with R̥ta.
Truth as sincerity of call: the question ‘what is your delight?’ demands authenticity.
Creation by offering—purified ground invites higher forces to build new life-movement.
Yoga of works (inner yajña) as in Aurobindo’s interpretation.
Barhis = prepared nervous-mental foundation; wind = prāṇa currents responding to invocation; hands = capacity to hold and uplift consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The gods are asked what pleases them now, and are invited to hold the offering as a father holds a son. Innerly: the seeker searches for the right key of approach; when found, the divine powers hold and protect the growing inner being (the ‘son’) within the grasp of conscious force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā from PIE *dʰeh₁- is a major IE verb for ‘placing/establishing’, central to both ritual (placing offerings) and inner discipline (establishing states). The kinship simile (father/son) is a common IE poetic device for intimacy and guardianship.
- What is the relationship between the Rishi and the Devata here?
- The Rishi approaches with humility and precision: he asks for the Maruts’ preferred mode (kadha) and presents a prepared field (vṛkta-barhis). The Maruts are requested to ‘hold’ the offering—i.e., to accept and stabilise the seer’s aspiration as something protected and fostered.
Prepare the ‘seat’—clear mental noise; ask inwardly what truly delights the higher forces (truth, courage, sincerity).
Maṇipūra (offering/will)
3-part breath: inhale (gather), brief hold (offer), exhale (release)—keeping it gentle.
Receptive, intimate invocation; alert devotion.
Begin with a short inner cleansing; then chant as an invitation for supportive energies to ‘hold’ your aspiration like a child—without strain.
Vedic accents as per Śākala; interrogative openings often carry clear udatta peaks—avoid monotone.
Keep crisp articulation in ‘kad dha nūnaṃ’; do not swallow ‘vṛkta-barhiṣaḥ’.
kad dha: separate d+dh lightly (stop + aspirate), nūnaṃ: long ū; anusvāra audible, kadha-priyaḥ: compound pronounced smoothly; r not retroflexed, hastayoḥ: clear ha-; yoḥ with visarga-less ending as written
Warm, inviting, slightly intimate
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