Rig Veda 4.23.4: Mandala 4, Sukta 23, Mantra 4
Sukta 4.23
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
कथा सबाधः शशमानो अस्य नशदभि द्रविणं दीध्यानः । देवो भुवन्नवेदा म ऋतानां नमो जगृभ्वाँ अभि यज्जुजोषत् ॥
kathā́ sa-bā́dhaḥ śaśamā́nó asya náśad abhí dráviṇaṃ dīdhyā́naḥ | devó bhúvann ávedā ma ṛtā́nāṃ námo jagṛbhvā́n abhí yáj jujoṣat ||
जो मेहनत करता है, सारी रुकावतें तोड़ के, कैसे धन तक पहुँचे? चमकदार सोच से। देवता बन के सच्चाइयों को जानो। प्रणाम लेकर जो चढ़ाता है, वो कबूल हो।
Word by Word
- कथा
- how?Indeclinableप्रश्नार्थक-अव्यय (interrogative adverb: ‘how?’)Role Adhikaraṇa (प्रकार/रीति-निर्देशः)Root कथा (avyaya-prātipadika)
- स-बाधः
- with oppression/constraint; hard-pressedAdjectiveपुंलिङ्गः, प्रथमा-एकवचनम् (used predicatively)Role Kartā (as predicate to the subject ‘he’)Root बाध (prātipadika; from √बाध् ‘to press, afflict’)
- शशमानः
- striving, exerting himselfVerb (participle)पुंलिङ्गः, प्रथमा-एकवचनम्Role Kartā (agent-participle qualifying the subject)Root √शम् (intensive/reduplicated present stem शशम्; ‘to exert oneself, strive/quiet’)
- अस्य
- of him/thisPronounपुं/नपुंसकलिङ्गः, षष्ठी-एकवचनम्Role Sambandha (genitive relation)Root इदम् (sarvanāman)
- नशत्
- reached, attainedVerbलुङ् (aorist), परस्मैपदम्, 3 एकवचनम्Role Kriyā (finite verb of the clause)Root √नश् (to reach, attain)
- अभि
- towards, uponIndeclinableउपसर्गः (direction/intensity)Role (verb-modifier)Root अभि (upasarga)
- द्रविणम्
- wealth, treasureNounनपुंसकलिङ्गः, द्वितीया-एकवचनम्Role KarmaRoot द्रविण (prātipadika)
- दीध्यानः
- pondering, intent in thoughtVerb (participle)पुंलिङ्गः, प्रथमा-एकवचनम्Role Kartā (agent-participle qualifying the subject)Root √ध्यै/√ध्या (Vedic: √धी ‘to think, meditate’; desiderative/intensive nuance)
- देवः
- the godNounपुंलिङ्गः, प्रथमा-एकवचनम्Role KartāRoot देव (prātipadika)
- भुवन्
- being, becomingVerb (participle)पुंलिङ्गः, प्रथमा-एकवचनम्Role Kartā (qualifier of ‘देवः’)Root √भू (to be, become)
- अवेदा
- found, came to knowVerbलुङ् (aorist), परस्मैपदम्, 3 एकवचनम्Role KriyāRoot √विद् (to know, find)
- मे
- for me; to mePronounषष्ठी/चतुर्थी-एकवचनम् (enclitic)Role Sampradāna (beneficiary/for me) / Sambandha (my) (contextual)Root अहम् (sarvanāman)
- ऋतानाम्
- of the truths/ṛta-ordersNounनपुंसकलिङ्गः, षष्ठी-बहुवचनम्Role Sambandha (genitive dependent on ‘अवेदा’/‘नवेदा’ sense: ‘of the ṛtas’)Root ऋत (prātipadika)
- नमः
- reverence, homageNounनपुंसकलिङ्गः, प्रथमा/द्वितीया-एकवचनम् (Vedic usage; as act/object of reverence)Role Karma (what is ‘taken/received’)Root नमस् (prātipadika)
- जगृभ्वान्
- having grasped/takenVerb (participle)पुंलिङ्गः, प्रथमा-एकवचनम्Role Kartā (qualifying the subject)Root √ग्रह् (to seize, take) with reduplication (perf./aor. participial base)
- अभि
- towards, uponIndeclinableउपसर्गःRole (verb-modifier)Root अभि (upasarga)
- यत्
- which, whatPronounनपुंसकलिङ्गः, द्वितीया-एकवचनम् (relative object)Role Karma (object of ‘जुजोṣत्’)Root यद् (relative pronoun)
- जुजोṣत्
- was pleased with; acceptedVerbलिट् (perfect), परस्मैपदम्, 3 एकवचनम् (Vedic perfect)Role KriyāRoot √जुष् (to enjoy, be pleased with, accept)
Sandhi Notes
- पदच्छेदः (after resolving sandhi): कथा | स-बाधः | शशमानः | अस्य | नशत् | अभि | द्रविणम् | दीध्यानः || देवः | भुवन् | अवेदा | मे | ऋतानाम् | नमः | जगृभ्वान् | अभि | यत् | जुजोṣत् । Notes: (1) स॒बाध॑: = स- + बाधः (prefixal compound ‘with बाध’)
- (2) शशमा॒नो = शशमानः (nom.sg. masc. participle)
- (3) नश॑द् = नशत् (final -d in saṃhitā for -t before vowel/voiced environment)
- (4) भु॑व॒न्नवे॑दा = भुवन् + अवेदा (sandhi: -न् + अ- → -न्न-)
- (5) जगृ॒भ्वाँ = जगृभ्वान् (nom.sg. masc.; Vedic nasalization/orthography)
- (6) यज्जुजो॑षत् = यत् + जुजोṣत् (t + j → jj)
The meaning
Outer meaning
The poet asks how the striver, breaking through constraint, may reach wealth by luminous thought; becoming divine, may he know the truths; taking up reverence, may he be accepted in what he offers.
Inner meaning
This is a direct sādhanā-instruction in interrogative form. ‘Breaking through constraint’ (sabādhaḥ) is the piercing of inner limitations—habit, inertia, subconscient obstruction. ‘Wealth’ (draviṇa) is not merely cattle/gold but the rich substance of consciousness: force, light, joy, capacity. The means is ‘luminous thought’ (dīdhyāna)—a steady flame of contemplation (Agni-like in the mind) that attracts Indra’s clarity. ‘Becoming divine’ (devo bhuvat) indicates a shift of poise from mortal ego to god-nature (deva-consciousness). Then one ‘knows the ṛtāni’—truths of right order. Finally, ‘taking up namas’ is not mere bowing but self-offering; acceptance (jujoṣat) is the felt sign that the inner sacrifice is received.
Universal truth
Transformation requires breaking inner constraints, cultivating luminous thought, and offering oneself in reverence; then truth becomes knowable and life’s energies become a spiritual wealth.
Themes
Method of attainment, Meditative illumination (dīdhī), Acceptance by the divine (juṣ), Rita-knowledge
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.1, RV 4.24, RV 4.26
Family tradition
Vāmadeva’s hymns frequently map the inner yajña: thought as flame, offering as self-consecration, wealth as spiritual gain.
Significance
He articulates the transition from mortal effort to divine becoming—central to the Vedic yoga of ascent and descent.
The deity
- Devata
- Indra (implicit) / Deva-power of acceptance
- Epithets
- vṛtrahan, maghavan, satya-ketu (banner of truth, by sense)
- Related deities
- Agni (luminous thought as flame), Soma (inner delight), Bṛhaspati (truth-word)
Cosmic role
Breaks obstruction and grants draviṇa; establishes knowledge of ṛta by illumination.
Inner power
Force of breakthrough and the confirming acceptance of the higher consciousness.
In ritual
Where it is used
General Indra hymn usage; also suitable as a prayer for acceptance of offering in Soma rites.
क॒था स॒बाध॑: शशमा॒नो अ॑स्य॒ नश॑द॒भि द्रवि॑णं॒ दीध्या॑नः । दे॒वो भु॑व॒न्नवे॑दा म ऋ॒तानां॒ नमो॑ जगृ॒भ्वाँ अ॒भि यज्जुजो॑षत् ॥
क॒था । स॒ऽबाधः॑ । श॒श॒मा॒नः । अ॒स्य॒ । नश॑त् । अ॒भि । द्रवि॑णम् । दीध्या॑नः । दे॒वः । भ॒व॒त् । नवे॑दाः । मे॒ । ऋ॒ताना॑म् । नमः॑ । ज॒गृ॒भ्वान् । अ॒भि । यत् । जुजो॑षत् ॥
kathā | sa-bādhaḥ | śaśamānaḥ | asya | naśat | abhi | draviṇam | dīdhyānaḥ | devaḥ | bhavat | navedāḥ | me | ṛtānām | namaḥ | jagṛbhvān | abhi | yat | jujoṣat
44
4×11 (approx.)
strong, instructive, with a decisive turn in pāda 3 (‘devo bhuvan…’)
Energizes will to overcome; then settles into reverent receptivity, mirroring the movement from effort to grace.
- स-बाध (sabādha)
- Literal: with pressure/constraint; overcoming opposition. Symbolic: piercing resistance; breaking the cover of inertia
- द्रविण (draviṇa)
- Literal: wealth, treasure. Symbolic: inner riches: शक्ति (force), प्रकाश (light), आनन्द (delight), capacity
- दीध्य (dīdhyāna)
- Literal: shining, meditating, kindling thought. Symbolic: luminous contemplation; mind turned into a flame
- देवो भवत् (devo bhuvat)
- Literal: may he become a god/divine. Symbolic: shift into higher nature; inner deva-state
- ऋतानाम् (ṛtānām)
- Literal: of the truths/right orders. Symbolic: principles of ṛta perceived as living realities
- नमः (namaḥ)
- Literal: obeisance. Symbolic: self-giving, surrender of ego-claim
- जुजोṣत् (jujoṣat)
- Literal: may he accept, take delight. Symbolic: sign of inner acceptance: peace, widening, luminous certitude
Instructional reflection embedded in praise: how the sacrificer/striver attains draviṇa (means/wealth) and is accepted—relevant to both rite correctness and inner discipline.
At moments emphasizing overcoming obstacles and gaining ‘wealth’/boons.
Recitation accompanying offering (āhuti) and namas.
A practical mantra for obstacles: chant before work/meditation, then pause and offer the results inwardly (namas) seeking the sign of acceptance (peace/wideness).
bādha- from √bādh ‘press, oppress, hinder’ → obstruction/constraint; sa-bādha ‘with (the act of) overcoming hindrance’. dīdhyāna- from √dhī ‘think/see’ with intensive: luminous meditation. ṛtá- ‘truth/order’ from √ar ‘fit, move properly’ (semantic of rightness and cosmic order). √juṣ ‘to enjoy/accept’ gives the key ritual-psychological notion: the offering must be ‘accepted’ by the divine power. √grah ‘grasp’ (jagṛbhvān) indicates taking up namas as a held attitude.
Rita/Ṛta as truths to be known, Transformation into deva-state (devó bhūvan), Namas as ego-surrender and alignment, Overcoming obstruction (bādha)
Knowing ‘ṛtāni’ is the cognitive fruit of aligning life-force with right order.
Truth is ‘known’ (naveda) as experiential realities, not concepts.
Human becomes deva by inner sacrifice; wealth is the substance of awakened being.
Yoga of transformation (Aurobindo): tapas + illumination + surrender → descent of truth-force.
Constraint = Vṛtra-like cover; shining thought = Agni in mind; wealth = released waters/rays as inner energies.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘breakthrough to wealth and truth’: the seeker overcomes constraint (bādha), reaches draviṇa (inner means), becomes ‘deva’ (godlike consciousness), knows ṛta (truth-order), and is accepted (juṣ) through held reverence (namas). It is the mythic ascent transposed into a psychological sādhanā-sequence.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The triad hear/know/accept (implicit across the hymn) is built on inherited roots √vid (know) and √juṣ (accept/enjoy; Indo-Iranian). ṛta as ‘order/right’ participates in an old IE concern with cosmic rightness (cf. Avestan aša).
- What is the relationship between the Rishi and the Devata here?
- The rishi articulates the conditions of reciprocity: the human must break hindrances, cultivate luminous dhī, and hold namas; then the divine accepts the offering and opens draviṇa and ṛta-knowledge. The deity is thus not a capricious giver but a power responding to a law of consciousness.
Breakthrough practice: identify one inner constraint; kindle ‘dīdhyāna’ on it; offer it with namas.
maṇipūra (breakthrough force) and ājñā (luminous thought)
Bhastrikā-light (if suitable) for ‘sabādha’ energy, followed by slow exhale and quiet sitting for ‘namas’.
From dynamic tapas to receptive surrender; culminating in a quiet certitude of acceptance.
Chant once slowly, then once with stronger will, then sit. If agitation rises, return to the word ‘namaḥ’ as the pivot into peace.
Follow udātta marks especially on dīdhyānaḥ, ṛtānām, namo; keep pāda 3 slightly uplifted to mark the ‘devo bhuvan’ turn.
Articulate conjuncts: sabādhaḥ (sa-bā-dhaḥ), jagṛbhvān (ja-gṛ-bhvān). Maintain visarga in namaḥ.
sabādhaḥ: long ā; final ḥ audible, śaśamānaḥ: ‘śa-śa-mā-naḥ’ with long ā, draviṇam: retroflex ‘ṇ’, dīdhyānaḥ: aspirated ‘dhy’ cluster, do not simplify to ‘dy’, ṛtānām: clear vocalic ṛ; long ā
firm in first half, softened and reverent in second half
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