Sukta 40
Sukta 4.40
Vāmadeva Gautama
Dadhikrāvan (primary); associated powers: Uṣas, Apas, Agni, Sūrya, Bṛhaspati, Angirasa
Triṣṭubh (probable)
This brief hymn proclaims Dadhikrāvan—the swift, victorious power often envisioned as a divine steed or solar-bird force—urging the singer forward through the Dawns and allied deities (Waters, Agni, Sūrya, Bṛhaspati, Aṅgirasa). It celebrates his speed, wind-like momentum, and protective might, culminating in a profound symbolic verse of the “Swan” seated in many realms, identifying the deity with Ṛta (cosmic truth/order) itself.
Mantras
Mantra 1
दधिक्राव्ण इदु नु चर्किराम विश्वा इन्मामुषसः सूदयन्तु । अपामग्नेरुषसः सूर्यस्य बृहस्पतेराङ्गिरसस्य जिष्णोः ॥
अब हम दधिक्रवन का नाम लेंगे। सारी सुबहें मुझे आगे बढ़ाएं। पानी की सुबहें, अग्नि की सुबहें, सूर्य की सुबहें, बृहस्पति की सुबहें, अंगिरस की सुबहें। यह सब जीतने वाली ताकात हैं।
Mantra 2
सत्वा भरिषो गविषो दुवन्यसच्छ्रवस्यादिष उषसस्तुरण्यसत् । सत्यो द्रवो द्रवरः पतंगरो दधिक्रावेषमूर्जं स्वर्जनत् ॥
यह एक ताकत वाला बीइंग है जो खूब ताकत लाता है। वो रोशनी की किरण ढूंढता है और बड़ाई पाता है। वो सुबहें आगे बढ़ाता है, बहुत तेज़ चलता है। वो सच में दौड़ता है, दौड़ने वालों में सबसे आगे है, उड़कर जाता है। दधिक्रवन हम में ताकत और रोशनी पैदा करता है।
Mantra 3
उत स्मास्य द्रवतस्तुरण्यतः पर्णं न वेरनु वाति प्रगर्धिनः । श्येनस्येव ध्रजतो अङ्कसं परि दधिक्राव्णः सहोर्जा तरित्रतः ॥
जब वो तेज़ी से दौड़ता है, हवा उसके पीछे भागती है। जैसे पत्ते उड़ते हैं, वैसे ही हवा उसको फॉलो करती है। जैसे बाज़ उड़ता है और उसके पंख कांपते हैं, वैसे ही दधिक्रवन की ताकत उसको घेर लेती है जब वो पार कर रहा होता है।
Mantra 4
उत स्य वाजी क्षिपणिं तुरण्यति ग्रीवायां बद्धो अपिकक्ष आसनि । क्रतुं दधिक्रा अनु संतवीत्वत्पथामङ्कांस्यन्वापनीफणत् ॥
यह अश्व भगवान की देन है जो बड़ा तेज़ी से दौड़ता है। उसकी गरदन में पत्ता बंधा है, पास से पकड़ा है। दधिक्र नाम है इसका, जो मन की इच्छा के हिसाब से चलता है। रास्ते में मोड़ लेते है, सीधा करता है, हर मोड़ को समझ के चलता है।
Mantra 5
हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतम् ॥
हंस रूप वाला भगवान है यह। साफ जगह रहता है, आसमान के पास भी है। यज्ञ के वेदी पर भी बैठता है, घर में मेहमान बन के आता है। लोगों के दिल में है, सबसे ऊपर है, सच्चाई में है, आसमान में है। पानी से जन्मा, रोशनी से जन्मा, धरम से जन्मा, पहाड़ से जन्मा, और खुद धरम है।
Inside Sukta 40
How it unfolds
- Where it opens
A direct proclamation: the poet resolves to praise Dadhikrāvan and asks all Dawns—linked to Waters, Agni, Sun, and sacred speech—to propel him forward.
- Development
The hymn amplifies Dadhikrāvan’s kinetic power: his rushing movement, the wind tracking him, and the surrounding force that carries him beyond limits.
- Climax
The imagery peaks in a sweeping, multi-seated “haṃsa” vision—present in purity, midspace, altar, home, humans, the heights—born of waters and rays, culminating in identification with Ṛta.
- Where it settles
The praise settles into recognition: the deity’s outward victory mirrors an inward establishment in truth and right order, leaving the worshipper aligned and strengthened.
The deity: Dadhikrāvan
- In the VedaDadhikrāvan is praised as a victorious, swift-moving divine power—often imagined as a mighty steed whose rush is followed by the wind, and whose energy surrounds him like a falcon’s vibrating plumage. In this hymn’s symbolic culmination, he is aligned with the “haṃsa” imagery—present in purity, midspace, altar, home, and the vast—born of waters and rays, and identified with Ṛta.
- Cosmic functionHe embodies victorious impetus: the force that carries the sacrifice and the worshipper forward, harmonizing dawn-renewal, solar radiance, fiery will, and the priestly word (Bṛhaspati/Aṅgirasa) into a single forward-driving victory.
- Inner significanceThe awakened life-force that outstrips inertia—clarity and aspiration moving through the mind like wind through space—culminating in recognition of an inner ‘Swan’ (pure witnessing intelligence) established in truth (Ṛta).
The seer
- Vāmadeva GautamaGautama (Vāmadeva) gotra · A major seer of the Fourth Maṇḍala, renowned for hymns of inspired vision that link outer deities with inner realization and Ṛta.
Famous verses
दधिक्राव्ण इदु नु चर्किराम विश्वा इन्मामुषसः सूदयन्तु । अपामग्नेरुषसः सूर्यस्य बृहस्पतेराङ्गिरसस्य जिष्णोः ॥उत स्मास्य द्रवतस्तुरण्यतः पर्णं न वेरनु वाति प्रगर्धिनः । श्येनस्येव ध्रजतो अङ्कसं परि दधिक्राव्णः सहोर्जा तरित्रतः ॥haṃsaḥ śuciṣad… ṛtam
Attributes of the deity
- Swift, victorious momentum
- Wind-followed speed and crossing beyond obstacles
- Protector and energizer of the sacrificer
- Linked with dawn-impulsion (Uṣas) and purification (Apas)
- Solar and fiery brilliance (Sūrya/Agni)
- Connected to inspired speech and priestly power (Bṛhaspati/Aṅgirasa)
- Symbolically identified with Ṛta (cosmic order/truth)
Also by this seer
- A large portion of Rig Veda Maṇḍala 4 is attributed to Vāmadeva Gautama (including multiple hymns to Indra, Agni, and allied powers).
- Associated in later tradition with profound devotional insight and the articulation of cosmic order (Ṛta) through poetic revelation.
The rite, step by step
- Prepare the altar/fire (if maintained) and establish quiet attention facing the light of dawn or the fire.
- Invoke Dadhikrāvan by name, then mentally link the allied powers named in the hymn (Waters, Agni, Dawns, Sun, Bṛhaspati/Aṅgirasa).
- Recite the hymn steadily in Triṣṭubh cadence, emphasizing the ‘urge onward’ (Uṣas) and ‘victory’ motifs.
- Conclude with a short silent contemplation on Ṛta: order, truth, and right alignment of thought, speech, and action.
- Optionally repeat the final symbolic verse as a dhyāna (meditative) anchor for purity and inner steadiness.
Offerings
- Ghee (ājyam) into Agni
- Simple oblation such as milk/curd (dadhi) symbolically resonant with Dadhikrāvan’s name
- Water libation (āpo) for purification
- Optional soma-substitute in later practice (where appropriate)
Frequently Asked Questions
Dadhikrāvan is praised as a swift, victorious divine force—often pictured like a powerful steed or solar-bird energy—that carries the worshipper forward and protects the undertaking.
The hymn links Dadhikrāvan to a whole chain of supportive powers: dawn-renewal (Uṣas), purification (Waters), fiery will (Agni), illumination (Sūrya), and inspired sacred speech/priestly force (Bṛhaspati/Aṅgirasa).
It says the ‘Swan’—a symbol of pure, luminous consciousness—is present in many places (sky, altar, home, within people) and is born from waters and light; ultimately it is identified with Ṛta, the principle of truth and right order.
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