Rig Veda 4.42.6: Mandala 4, Sukta 42, Mantra 6
Sukta 4.42
- Rishi
- Vāmadeva Gautama
- Devata
- Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
अहं ता विश्वा चकरं नकिर्मा दैव्यं सहो वरते अप्रतीतम् । यन्मा सोमासो ममदन्यदुक्थोभे भयेते रजसी अपारे ॥
aháṃ tā́ víśvā cakaraṃ nákir mā daívyam sáho varate áprati-itam | yán mā sómāso mamádan yád ukthā́ ubhé bhayete rájasī apāré ||
मैंने वो सब काम कर दिए जो होने थे। कोई भी देवता मुझसे बड़ा नहीं हो सकता। जब सोम रस मुझमें उतरता है, जब स्तुतियाँ मुझे उठाती हैं, तब दोनों बड़े क्षंप काँपने लगते हैं।
Word by Word
- अहम्
- IPronounप्रथमा एकवचनम्Role कर्तृRoot अहम् (सर्वनाम-प्रातिपदिक)
- ता
- those; themPronounद्वितीया बहुवचनम् (नपुंसकलिङ्गे/स्त्रीलिङ्गे रूपम्)Role कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- विश्वा
- allAdjectiveद्वितीया बहुवचनम् (नपुंसकलिङ्गे; ‘ता’ इत्यस्य विशेषणम्)Role कर्मRoot विश्व (प्रातिपदिक)
- चकरम्
- I have done; I madeVerbलिट् (परोक्शभूत/परफेक्ट), उत्तमपुरुषः, एकवचनम्, परस्मैपदम्Root कृ (धातु)
- नकिः
- no one; noneIndeclinableअव्ययम्Root नकिस्/नकिः (अव्यय/निपात)
- मा
- mePronounद्वितीया एकवचनम् (एन्क्लिटिक)Role कर्मRoot अहम् (सर्वनाम-प्रातिपदिक)
- दैव्यम्
- divineAdjectiveद्वितीया एकवचनम् नपुंसकलिङ्गम् (सहो इत्यस्य विशेषणम्)Role कर्मRoot दैव्य (प्रातिपदिक; देव-सम्बन्धि)
- सहः
- might; powerNounद्वितीया एकवचनम् नपुंसकलिङ्गम्Role कर्मRoot सहस् (प्रातिपदिक)
- वरते
- chooses; selectsVerbलट्, प्रथमपुरुषः, एकवचनम्, आत्मनेपदम्Root वृ (धातु; ‘वृणोति/वृणुते’)
- अप्रतीतम्
- unopposed; not resistedAdjectiveद्वितीया एकवचनम् नपुंसकलिङ्गम् (सहो इत्यस्य विशेषणम्)Role कर्मRoot अ-प्रतीत (कृदन्त-प्रातिपदिक; प्रति+इ/इति ‘प्रती’ → ‘प्रतीत’)
- यत्
- when; becausePronounयद्-सम्बन्धे नपुंसकलिङ्गम्, एकवचनम् (सम्बन्ध/उपपद-प्रयोगः: ‘यत् …’ = ‘because/when …’)Root यद् (सर्वनाम-प्रातिपदिक)
- मा
- mePronounद्वितीया एकवचनम् (एन्क्लिटिक)Role कर्मRoot अहम् (सर्वनाम-प्रातिपदिक)
- सोमासः
- Soma-drops; Soma-juicesNounप्रथमा बहुवचनम् पुल्लिङ्गम्Role कर्तृRoot सोम (प्रातिपदिक)
- ममदन्
- they exhilarated; made (me) rejoiceVerbलङ् (इम्परफेक्ट), प्रथमपुरुषः, बहुवचनम्, परस्मैपदम्Root मद् (धातु; ‘मदति’)
- अन्यत्
- anotherAdjective/Pronounद्वितीया/प्रथमा एकवचनम् नपुंसकलिङ्गम् (अत्र ‘अन्यत् उक्थ’ इति समास-पूर्वपदवत्: ‘another’)Root अन्य (प्रातिपदिक)
- उक्थः
- hymn; praise-songNounप्रथमा एकवचनम् पुल्लिङ्गम्Role कर्तृRoot उक्थ (प्रातिपदिक)
- उभे
- bothAdjectiveप्रथमा द्विवचनम् स्त्रीलिङ्गम् (रजसी इत्यस्य विशेषणम्)Role कर्तृRoot उभ (प्रातिपदिक)
- भयेते
- (they) fearVerbलट्, प्रथमपुरुषः, द्विवचनम्, आत्मनेपदम्Root भी (धातु; ‘बिभेति/भयते’)
- रजसी
- the two realms (heaven and earth); the two spacesNounप्रथमा द्विवचनम् नपुंसकलिङ्गम्Role कर्तृRoot रजस् (प्रातिपदिक)
- अपारे
- in the boundless; in the limitless expanseAdjectiveसप्तमी एकवचनम् नपुंसकलिङ्गम् (अधिकारणम्; ‘in the boundless’)Role अधिकरणRoot अ-पार (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (key points): (1) ‘अहं ता’ = अहम् + ताः/ता (no change; anusvāra before dental)
- (2) ‘विश्वा चकरं’ = विश्वा + चकरम् (simple juxtaposition)
- (3) ‘नकिर्मा’ = नकिः + मा (visarga before m → r in saṃhitā: नकिः मा → नकिर्मा)
- (4) ‘दैव्यं सहो’ = दैव्यम् + सहः (final -म् before s retained in pada; saṃhitā shows nasalization)
- (5) ‘वरते अप्रतीतम्’ no special change
- (6) ‘यन्मा’ = यत् + मा (final -t before m assimilates in saṃhitā: यत् मा → यन्मा)
- (7) ‘सोमासो ममदन्’ = सोमासः + ममदन् (visarga before m → o: सोमासः ममदन् → सोमासो ममदन्)
- (8) ‘अन्यदुक्थः’ = अन्यत् + उक्थः (final -t before vowel → d: अन्यत् उक्थः → अन्यदुक्थः)
- (9) ‘उक्थोभे’ = उक्थः + उभे (visarga before vowel → o: उक्थः उभे → उक्थोभे)
The meaning
Outer meaning
The speaker asserts: “I have done all these works; no divine power can choose a might beyond me, unsurpassed. When the Soma-streams exhilarate me, when the hymns uplift me, then both the wide realms tremble in the farthest reaches.”
Inner meaning
This is the voice of the divine sovereignty in the seeker (Varuṇa’s vast authority, or the soul empowered by him): a declaration that when the inner being stands in its true law, no lesser force can overrule it. ‘Soma-streams’ are waves of divine Ananda that intoxicate (mamadan) the consciousness—not as vital excitement but as immortal delight. ‘Hymns’ (ukthā) are the mantric formations of thought that raise the mind into truth. When bliss and illumined speech unite, the two ‘world-halves’ (ubhe rajasī: the two realms, often heaven and earth / higher and lower) are made to tremble—meaning the entire field of consciousness is compelled to shift; old limits cannot remain.
Universal truth
When truth-authority is awakened in us and nourished by bliss and inspired expression, the whole system of our nature reorganizes—higher and lower parts respond; entrenched patterns lose their hold.
Themes
divine supremacy, Soma and speech-power, cosmic trembling (awe of order)
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.26–4.27 (self-identification and vast realization motifs), RV 4.50 (Bṛhaspati/word-power themes, traditional attribution in Mandala 4 context)
Family tradition
Mandala 4 visionary-poet; known for mantras where the seer speaks from an identified divine status and describes inner transformations as cosmic events.
Significance
Vāmadeva’s style legitimizes the yogic ‘I’: not ego-assertion but the awakened divine person (puruṣa) speaking from truth and bliss, making the whole nature tremble into change.
The deity
- Devata
- Varuṇa (sovereign Āditya, energized by Soma and mantra)
- Epithets
- samrāṭ (sovereign, implied), ṛtā́vān (truth-established, implied by hymn complex), apratīta (unsurpassed, here as quality of might)
- Related deities
- Soma, Indra (as executive force), Mitra, Aditi
Cosmic role
Supreme regulator and upholder; when strengthened by Soma and hymn, his power enforces cosmic order across both realms.
Inner power
Unshakable inner authority—conscience, vastness, and law of truth—made dynamic by bliss (Soma) and inspired speech (uktha).
In ritual
Where it is used
Soma-sacrifice praise where Soma is offered and the deity’s might is affirmed; also suitable for royal/sovereign invocations (kṣatra-ideals).
अ॒हं ता विश्वा॑ चकरं॒ नकि॑र्मा॒ दैव्यं॒ सहो॑ वरते॒ अप्र॑तीतम् । यन्मा॒ सोमा॑सो म॒मद॒न्यदु॒क्थोभे भ॑येते॒ रज॑सी अपा॒रे ॥
अ॒हम् । ता । विश्वा॑ । च॒क॒र॒म् । नकिः॑ । मा॒ । दैव्य॑म् । सहः॑ । व॒र॒ते॒ । अप्र॑तिऽइतम् । यत् । मा॒ । सोमा॑सः । म॒मद॑न् । यत् । उ॒क्था । उ॒भे इति॑ । भ॒ये॒ते॒ इति॑ । रज॑सी॒ इति॑ । अ॒पा॒रे इति॑ ॥
aham | tā | viśvā | cakaram | nakiḥ | mā | daivyam | sahaḥ | varate | aprati-itam | yat | mā | somāsaḥ | mamadan | yat | ukthā | ubhe iti | bhayeteiti | rajasī iti | apāre iti
44
4 × ~11 syllables; strong caesura typical of triṣṭubh supports proclamatory tone.
Hammer-like assertion followed by a surge (Soma/hymn clauses) and a climactic ‘trembling of realms’.
Energizes confidence and breadth; can induce a felt vibration across the body-mind axis (upper-lower realms).
- दैव्यं सहः (daivyaṃ sahaḥ)
- Literal: divine might. Symbolic: all cosmic powers; also inner capacities and forces in the being
- अप्रतीतम् (apratītam)
- Literal: unsurpassed/irresistible. Symbolic: the unoverruled authority of truth-consciousness
- सोमासः (somāsaḥ)
- Literal: Soma-streams. Symbolic: waves of divine bliss (ānanda) and luminous delight
- ममदन् (mamadan)
- Literal: made me exhilarated. Symbolic: ecstatic intensification of consciousness by Ananda
- उक्था (ukthā)
- Literal: hymns/recitations. Symbolic: mantric thought-forms that uplift and shape consciousness
- उभे रजसी (ubhe rajasī)
- Literal: both realms/spaces. Symbolic: higher and lower planes of the being; heaven–earth within
- अपारे (apāre)
- Literal: in the farthest reaches. Symbolic: to the subconscious and the superconscient extremes—nothing remains untouched
Soma rite: emphasizes that Soma and uktha (hymn) increase divine force; supports confidence in the efficacy of the rite and the sovereignty of ṛta-power.
During Soma pressing/offerings or recitations to strengthen divine protection and order; in hymnic sequences celebrating Indra–Varuṇa/Varuṇa’s supremacy.
Recitation while offering Soma; intensifying the deity through praise (uktha) and oblation.
Use before demanding tasks: recite to invoke ‘unsurpassed inner authority’ and let Ananda (Soma) replace strain; pair with breath and a resolve to act in truth.
sáhas ‘might’ (cf. sahas- ‘force’). áprati-itam ‘not gone against’ (a-prati-√i): unsurpassed. rajasī (dual) ‘two expanses/realms’ (space, region). √mad again: Soma exhilaration as intensifier of divine potency; ukthá- ‘hymn’ as effective speech-force.
supremacy of divine law-force, performative power of hymn (uktha), Soma as intensifier of consciousness
Varuṇa’s supremacy is meaningful as supremacy of ṛta over competing impulses/powers.
Truth-authority is ‘apratīta’—cannot be overridden when established.
Not creation but reordering: the two realms tremble—cosmic reconfiguration under awakened power.
Integral/Vedāntic psychology: bliss + illumined speech activate sovereign truth-force that transforms all planes.
Soma-streams = descending waves of delight; two realms = upper and lower consciousness responding to that delight infused with mantra.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of the god’s unsurpassed sovereignty, intensified by Soma and hymn: when delighted by Soma and strengthened by uktha, the deity’s power makes ‘both realms’ tremble—cosmic awe before ṛta-backed might.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The dual rajasī as ‘two expanses’ reflects an archaic cosmological duality (two regions/realms) common in IE poetics. The performative coupling of drink (Soma) and song (uktha) parallels IE sacral-feast and praise structures.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s hymn (uktha) is not descriptive but augmentative: it ‘makes the god great’ by giving voice and form to the power; Soma provides delight-energy. Together they establish a reciprocal amplification—divine might increases, and the cosmos (and seeker) comes under a stronger order.
Invoke inner sovereignty: ‘Let no lesser force choose my direction.’ Then receive Soma-like delight as a calm, luminous joy; allow mantra-thought to lift the mind.
viśuddha (uktha/vāc) with sahasrāra/ājñā (higher authority)
4-4-6 breathing (inhale-hold-exhale) while repeating ‘apratītam’ mentally on the hold; feel steadiness, then release into quiet joy on exhale.
Empowered wideness; stable ecstasy without agitation.
Avoid egoic inflation: interpret ‘I’ as the divine Person in you. After chanting, sit and sense upper and lower nature aligning—let ‘trembling’ be release of resistance, not drama.
Maintain Vedic accents as marked in the recension; emphasize udātta on key power-words (sahaḥ, somāsaḥ, ukthā) according to accent tradition.
Keep pāda breaks clean; let the ‘yan mā…’ clauses flow as one rising wave, then land firmly on ‘rajasī apāre’.
Pronounce ‘nakir’ with clear short ‘i’ and light ‘r’., In ‘daivyaṃ’, keep ‘ai’ diphthong distinct., In ‘mamadan’, keep both ‘ma’ light; do not overlengthen., In ‘rajasī’, keep retroflex? (here dental ‘j’ + vowel; articulate clearly)
Bright, confident, slightly rising energy on the Soma/uktha lines.
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