Rig Veda 3.49.3: Mandala 3, Sukta 49, Mantra 3
Sukta 3.49
- Rishi
- Viśvāmitra Gāthina
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
सहावा पृत्सु तरणिर्नार्वा व्यानशी रोदसी मेहनावान् । भगो न कारे हव्यो मतीनां पितेव चारुः सुहवो वयोधाः ॥
sahā́vā pṛtsú taraṇír nā́rvā vyānaśī́ rodasī́ mehanā́vān | bhágo ná kāré havyo matīnā́m pitā́iva cā́ruḥ suhávo vayaḥdhā́ḥ ||
लड़ाई में वो बहुत ताकतवर है, तेज़ी से पार करता है जैसे तेज़ घोड़ा। दोनों दुनिया को फैलाता है, पानी बहाता है। भगवान जैसे देता है, उसे बुलाते हैं। बाप जैसा प्यारा है, बुलाने में आसान है, जीवन की ताकत देता है।
Word by Word
- सहावा
- mighty, prevailingAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot सहावन् (प्रातिपदिक; सह् ‘to overcome/prevail’ + -आवन्) अथवा सहस्-वान्
- पृत्सु
- in battlesNounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole AdhikaraṇaRoot पृत्/पृत्स् (प्रातिपदिक) ‘battle, fight’
- तरणिः
- the overcomer, delivererNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot तरणि (प्रातिपदिक; √तॄ ‘to cross, overcome’)
- न
- not / like (contextual particle)IndeclinableनिपातRoot न
- अर्वा
- a steed, horseNounपुंलिङ्ग, प्रथमा, एकवचन (वैदिक रूप: अर्वा < अर्वन्) अथवा नपुंसक-प्रथमा/द्वितीया एकवचनRole KartāRoot अर्वन् (प्रातिपदिक) ‘horse, steed’
- व्यानशी
- the all-reaching/pervading oneNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot व्यानशि (प्रातिपदिक; व्य्-√अश्/अंश् ‘to reach/attain, pervade’—वैदिक)
- रोदसी
- the two worlds (heaven and earth)Nounस्त्रीलिङ्ग, द्वितीया, द्विवचन (युग्म) अथवा प्रथमा-द्विवचन (वैदिक प्रयोगानुसार)Role KarmaRoot रोदसी (द्विवचन-प्रातिपदिक) ‘heaven and earth’
- मेहनावान्
- possessing generative power; potentAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot मेहनावन् (प्रातिपदिक; मेहना ‘urine/seed; generative power’ + -वान्)
- भगः
- Bhaga (the bestower)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot भग (प्रातिपदिक) ‘Bhaga; distributor, fortune’
- न
- likeIndeclinableउपमा-निपातRoot न
- कारे
- in the chant/praise (at the rite)Nounपुंलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot कार (प्रातिपदिक) ‘praise/song; act’
- हव्यः
- to be invoked; worthy of offeringAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot हव्य (प्रातिपदिक; √हु ‘to sacrifice’ → ‘oblation-worthy/invocable’)
- मतीनाम्
- of the thoughts/hymnsNounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole SampradānaRoot मति (प्रातिपदिक) ‘thought, hymn, devotion’
- पिता
- a fatherNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot पितृ (प्रातिपदिक) ‘father’
- इव
- likeIndeclinableउपमा-अव्ययRoot इव
- चारुः
- lovely, dearAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot चारु (प्रातिपदिक) ‘dear, lovely’
- सुहवः
- easy to invoke; graciously calledAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot सु-हव (प्रातिपदिक; सु + हव ‘good to invoke/easy to call’)
- वयोधाः
- bestower of vital strength (life-power)Noun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (वैदिक बहुव्रीहि/कर्तृवाचक)Role KartāRoot वयो-धा (प्रातिपदिक; वयस् ‘vital strength/age’ + √धा ‘to place, bestow’)
Sandhi Notes
- पदच्छेद (सम्भाव्य): सहावा | पृत्सु | तरणिः | न | अर्वा | व्यानशी | रोदसी | मेहनावान् || भगः | न | कारे | हव्यः | मतीनाम् | पिता | इव | चारुः | सुहवः | वयोधाः || मुख्य सन्धि/रूप-टिप्पणी: (1) ‘नार्वा’ = ‘न अर्वा’ (न + अर्वा; अ-आ संधि → आ). (2) ‘पितेव’ = ‘पिता इव’ (आ + इ → ए). (3) ‘रोदसी’ वैदिक द्विवचन-शब्द (द्यावापृथिव्यौ). (4) ‘अर्वा’ वैदिक प्रथमा-एकवचन रूप ‘अर्वन्’ का. (5) ‘व्यानशी’ वैदिक/आर्ष रूप
- अर्थ ‘व्याप्त/सर्वतोऽश्नुवन्’ (all-reaching)
The meaning
Outer meaning
Strong in battles, a crosser like a swift steed; he widens the two worlds and pours fruitful waters. Like Bhaga in giving, he is to be invoked by our thoughts; like a father, beautiful and easy to call, he establishes life-force.
Inner meaning
Indra is sahāvā: able to endure and prevail in inner clashes; taraṇiḥ: the one who carries us across limiting states, like the swift vital force (arvā). He widens the two worlds (rodasī): inner and outer consciousness, or mind and life, making room for a larger being. As mehanāvān, he ‘pours’ the fruitful waters—streams of energy, inspiration, and delight that fertilize the psyche. Like Bhaga (the dispenser of divine enjoyment and share), he gives generously when invoked by matī (inspired thought). Like a father, he is cāruḥ (gracious) and suhavaḥ (easy to call): the divine help is intimate and near when the heart is sincere. He is vayodhāḥ: establisher of vāyas—breadth of life-force and growth-power.
Universal truth
The true helper in transformation both fights for us and nourishes us: widening consciousness and pouring sustaining energies; the Divine is at once heroic and tender, near like a father.
Themes
inner battle (pṛtsu), victory and crossing beyond limits (taraṇiḥ), distribution of delight/portion (bhaga), paternal protection and right growth (pitāiva)
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina (Kauśika lineage in later tradition)
- Other hymns
- RV 3.49.1-2, RV 3.48.5
Family tradition
Balances heroic conquest with beneficence and wideness; integrates battle and blessing.
Significance
Shows the complete Indra-function: not only slayer of obstruction but widener and nourisher—important for an integral (Aurobindonian) yoga of transformation.
The deity
- Devata
- Indra
- Epithets
- sahāvā, taraṇi, mehanāvān, suhava, vayodhāḥ
- Related deities
- Bhaga (as comparison), Varuṇa-Mitra (order and harmony), Soma, Agni
Cosmic role
Widener of heaven and earth; giver of rains and prosperity; victorious leader in conflicts.
Inner power
Power that widens consciousness and pours renewing energies; a near and responsive divine aid.
In ritual
Where it is used
Indra praise for victory and rain/prosperity; general stotra usage
स॒हावा॑ पृ॒त्सु त॒रणि॒र्नार्वा॑ व्यान॒शी रोद॑सी मे॒हना॑वान् । भगो॒ न का॒रे हव्यो॑ मती॒नां पि॒तेव॒ चारु॑: सु॒हवो॑ वयो॒धाः ॥
स॒हऽवा॑ । पृ॒त्ऽसु । त॒रणिः॑ । न । अर्वा॑ । वि॒ऽआ॒न॒शी॒ इति॑ । रोद॑सी॒ इति॑ । मे॒हना॑ऽवान् । भगः॑ । न । का॒रे । हव्यः॑ । म॒ती॒नाम् । पि॒ताऽइ॑व । चारुः॑ । सु॒ऽहवः॑ । व॒यः॒ऽधाः ॥
saha-vā | pṛt-su | taraṇiḥ | na | arvā | vi-ānaśī iti | rodasī iti | mehanāvān | bhagaḥ | na | kāre | havyaḥ | matīnām | pitāiva | cāruḥ | su-havaḥ | vayaḥ-dhāḥ
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4×11; imagery-rich with softening similes in later pādas.
Begins vigorous, then becomes warm and beneficent; a ‘hero-to-father’ cadence.
Moves the practitioner from struggle-mode into trust and receptivity; supports widening and gentle descent of energy.
- sahāvā
- Literal: strong, enduring. Symbolic: capacity to persist through inner turbulence
- taraṇiḥ
- Literal: crosser, savior across. Symbolic: power that carries consciousness beyond limitation
- arvā
- Literal: swift horse/steed. Symbolic: vital energy harnessed for progress
- rodasī
- Literal: the two worlds (heaven and earth). Symbolic: inner and outer being; mind and life widened
- mehanāvān
- Literal: mighty pourer. Symbolic: outpouring of energies, inspirations, bliss-waters
- bhagaḥ
- Literal: dispenser, lord of share. Symbolic: power of enjoyment and right distribution of delight
- havyah matīnām
- Literal: to be invoked by inspired thoughts. Symbolic: mantra-thought as offering that calls down power
- piteva
- Literal: like a father. Symbolic: intimate protective guidance
- cāruḥ
- Literal: beautiful, gracious. Symbolic: benign presence of the divine force
- vayodhāḥ
- Literal: placer of vitality/growth. Symbolic: establishes expansive life-force and increase
Soma-yajña context (Indra-invocation in contests; used as praise to invite Indra’s force during pressing/offerings)
When seeking both protection in conflict and increase of vitality/prosperity; also suitable for communal well-being rites.
Recitation with offering; symbolic ‘watering’ of the sacrifice—inviting abundance.
Chant after a period of intense effort to invite integration: widen perspective, soften the nervous system, and receive replenishing energy.
Key terms: taraṇiḥ from √tṝ 'to cross over' (agent noun: 'crosser', savior-power). arvā 'swift steed' (Vedic equine image for rapid force). vi-ānaśī: likely from √naś/√aś 'to reach/attain' with vi- 'widely', yielding 'pervading/expanding' (semantic: making the reach wide). rodasī dual 'the two regions' (heaven/earth), often read inwardly as the subjective-objective field. mehanā-vān from √mih/√meh 'to pour, to rain; to be fruitful' → 'abounding in outpouring/fruitful increase'. bhaga from PIE *bʰag- 'to apportion' (cf. Avestan baga- 'lord, distributor'); here 'fortunate distributor' of inner delight and right share. matī- from √man 'to think' → inspired thought/insight, not mere discursive mind. vayaḥ from √vī/√vāy 'vigor, life' (semantic field: strength, vital plenitude); -dhāḥ from √dhā 'to place/establish' → 'establisher of life-force.'
Ṛta (right order upheld through victorious force), Satyam–Ṛtam–Bṛhat (expansion of the worlds/fields of being), inner yajña (thought-offerings: matī)
Widening the two worlds supports harmonious right order between inner and outer life.
Expansion (widening) and outpouring (waters) as primary gestures of creation and renewal.
Integral-Vedic: victory leads to wideness and Ananda; divine powers are intimate helpers.
Steed = prāṇic drive; sky/earth = mind/body-life; rain = descent of energy and delight; gift = distribution of inner joy and capacity.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the 'crosser in battle'—Indra as taraṇiḥ who carries the seeker across obstruction in the pṛtsu (contests). The widening of rodasī encodes the archetypal expansion of the cosmic field after victory: once obstruction is overcome, the inner and outer worlds become spacious for the work of Ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- bhagaḥ continues PIE *bʰag- 'to apportion/share' (Avestan baga-). The semantic core 'distribution of portions' becomes a spiritual allotment of delight and right share. taraṇiḥ from √tṝ aligns with Indo-European 'cross/overcome' semantics (cf. English 'through' conceptually), preserving the archaic poetic role of the savior who brings the clan/seeker beyond waters/limits.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers matī (inspired thought) as havis (inner oblation) and calls the deity 'su-havaḥ'—readily responsive—establishing reciprocity: aspiration and clarity are given upward, and the deity returns vayaḥ (vital plenitude) and spaciousness of the worlds. The 'pitāiva' image frames Indra not only as warrior but as guardian of right growth in the human vessel.
After confronting resistance, open to widening and the descent of nourishing energies; cultivate trust in a near divine help.
anāhata (fatherly grace, trust) with viśuddha (widening space)
Slow coherent breathing 5-5 for 3 minutes; on inhale feel ‘widening the two worlds’, on exhale feel ‘pouring waters’ through the body.
Widened, soothed, quietly joyful.
Visualize two spaces: inner (mind/heart) and outer (life/body). With each chant, feel them widen and harmonize. Then rest in a gentle sense of being held (piteva), letting energy replenish without strain.
Udatta highlights on key epithets (sahāvā, taraṇiḥ, rodasī, bhago, pitā); maintain gentle svarita descents in the latter half to match soothing sense.
First two pādas firm and flowing; last two pādas soften, especially around ‘piteva cāruḥ suhavo’.
‘vyānaśī’ articulate long ā and ś clearly (vyā-na-śī), ‘mehanāvān’ keep h audible; long ā, ‘suhavo’ keep su-ha-vo distinct; avoid ‘suhao’, ‘vayodhāḥ’ articulate dh and long āḥ; keep yod as one unit (yo-dhāḥ)
Warm, resonant, soothing; maintain steadiness without heaviness.
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