Rig Veda 4.42.7: Mandala 4, Sukta 42, Mantra 7
Sukta 4.42
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism)
विदुष्टे विश्वा भुवनानि तस्य ता प्र ब्रवीषि वरुणाय वेधः । त्वं वृत्राणि शृण्विषे जघन्वान्त्वं वृताँ अरिणा इन्द्र सिन्धून् ॥
vidúṣ te víśvā bhúvanāni tásya tā́ prá bravīṣi váruṇāya vedhaḥ | tváṃ vṛtrā́ṇi śṛṇviṣe jaghánvān tváṃ vṛtā́ṃ ariṇā índra síndhūn ||
सब लोग तुम्हारी बात जानते हैं। इसलिए तुम वरुण को समझा रहे हो। इंद्र, तुम दुश्मनों को तोड़ डालते हो। तुम बंद नदियों को आज़ाद कर देते हो।
Word by Word
- विदुष्
- knowing, wiseAdjective (participial)पुंलिङ्ग/नपुंसकलिङ्ग; प्रथमा एकवचन (सम्बोधनार्थे/विशेषणरूपेण ‘विदुष्’)Role Kartā (अन्तर्निहितः—‘हे विद्वन्’/‘विदुष्’ इति सम्बोधन-विशेषणम्)Root विद् (√विद् ‘जान’)
- ते
- of you, yourPronounषष्ठी एकवचन (एन्क्लिटिक ‘ते’ = तव)Role Sambandha (षष्ठी-सम्बन्धः)Root युष्मद् (सर्वनाम)
- विश्वा
- allAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया बहुवचन (भुवनानि इति नपुंसकबहुवचनस्य विशेषणम्)Role Karma (भुवनानि इत्यस्य विशेषणम्)Root विश्व (प्रातिपदिक)
- भुवनानि
- worlds, beings, realmsNounनपुंसकलिङ्ग; प्रथमा बहुवचनRole Kartā (विदुष् ते विश्वा भुवनानि—‘all worlds are knowing to you’ इत्यर्थे विषय/कर्तृ-स्थाने)Root भुवन (प्रातिपदिक; √भू)
- तस्य
- of him/thatPronounषष्ठी एकवचनRole Sambandha (षष्ठी-सम्बन्धः)Root तद् (सर्वनाम)
- ताः
- thosePronounस्त्रीलिङ्ग; द्वितीया बहुवचनRole Karma (ब्रू धातोः कर्म—‘those (things)’)Root तद् (सर्वनाम)
- प्र
- forth, forwardIndeclinableअव्ययRole (क्रियाविशेषण/उपसर्गः)Root प्र (उपसर्ग)
- ब्रवीषि
- you speak, you declareVerbलट्; मध्यमपुरुष; एकवचन; परस्मैपदRole Kriyā (मुख्यक्रिया)Root ब्रू (√ब्रू ‘वद्’)
- वरुणाय
- to VaruṇaNoun (proper)पुंलिङ्ग; चतुर्थी एकवचनRole Sampradāna (यस्यै/यस्मै कथ्यते)Root वरुण (प्रातिपदिक)
- वेधः
- O wise one, O seerNoun (epithet)पुंलिङ्ग; सम्बोधन एकवचन (हे वेधः)Role Sambodhana (सम्बोधनम्)Root वेधस् (प्रातिपदिक; √विध्/√वेध् ‘विधा/ज्ञा’)
- त्वम्
- youPronounप्रथमा एकवचनRole KartāRoot युष्मद् (सर्वनाम)
- वृत्राणि
- Vṛtras, obstacles/enemiesNounनपुंसकलिङ्ग; द्वितीया बहुवचनRole Karma (शृण्विषे इत्यस्य कर्म)Root वृत्र (प्रातिपदिक)
- शृण्विषे
- you hear, you listen toVerbलट्; मध्यमपुरुष; एकवचन; आत्मनेपद (वेदिक-रूपम्)Role KriyāRoot श्रु (√श्रु ‘श्रवण’)
- जघन्वान्
- having slain, slayerAdjective (participial)पुंलिङ्ग; प्रथमा एकवचन (त्वम् इत्यस्य विशेषणम्)Role Kartā (विशेषणरूपेण कर्तृ-सम्बन्धः)Root हन् (√हन् ‘वध’)
- त्वम्
- youPronounप्रथमा एकवचनRole KartāRoot युष्मद् (सर्वनाम)
- वृतान्
- the enclosed/held-back (ones), obstructersNoun/Adjective (used substantively)पुंलिङ्ग; द्वितीया बहुवचनRole Karma (अरिणाः इत्यस्य कर्म)Root वृत (प्रातिपदिक; √वृ ‘आवरण/वरण’)
- अरिणाः
- you set in motion/you drove away/you removedVerbलुङ्/आorist (वेदिक); मध्यमपुरुष; एकवचन; परस्मैपद (वेदिक-आर्षरूप)Role KriyāRoot ऋ (√ऋ ‘गच्छ/प्राप्’ with preverb आ-; वेदिक रूप ‘अरिणा’ = ‘आरणयः/आरणाः’)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग; सम्बोधन एकवचनRole SambodhanaRoot इन्द्र (प्रातिपदिक)
- सिन्धून्
- rivers, streamsNounपुंलिङ्ग; द्वितीया बहुवचनRole Karma (अरिणाः इत्यस्य कर्म; ‘सिन्धून्’—नदीन्/प्रवाहान्)Root सिन्धु (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): विदुष् ते | विश्वा भुवनानि | तस्य | ताः प्र ब्रवीषि | वरुणाय वेधः || त्वं वृत्राणि शृण्विषे जघन्वान् | त्वं वृतान् अरिणाः इन्द्र सिन्धून् || 1) ‘विदुष्टे’ = ‘विदुष् ते’ (विसर्ग/ष् + त् संयोग). 2) ‘जघन्वान्त्वं’ = ‘जघन्वान् त्वम्’ (न् + त् संयोग). 3) ‘इन्द्र॒ सिन्धून्’—सम्बोधन ‘इन्द्र’ पृथक्, कर्म ‘सिन्धून्’ पृथक्. 4) ‘अरिणा’ वेदिक-आर्ष-रूपः
- पाठे ‘अरिणा’ इति तिङन्तरूपं (मध्यम-एकवचन) स्वीकृतम्।
The meaning
Outer meaning
“All beings know that of you; therefore, O wise one, you proclaim it forth to Varuṇa. You, Indra, the slayer, shatter the Vṛtras; you set free the pent-up rivers.”
Inner meaning
The verse pivots from Varuṇa’s truth-sovereignty to Indra’s executive illumination. What all beings ‘know’ is the established fact of Indra’s power to break obstruction. The seer (vedhaḥ) is urged to proclaim this to Varuṇa: psychological reading—our illumined intelligence (Indra) must be brought under the law and vastness (Varuṇa), so power serves truth, not impulse. ‘Vṛtras’ are coverers: resistances in the subconscient/vital that block the flow. ‘Rivers’ are the liberated streams of consciousness-force and inspiration once the knot is broken. Thus the mantra describes the necessary collaboration: Varuṇa gives right law; Indra breaks the resistance so the waters can run.
Universal truth
True transformation needs both: an inner law of truth (Varuṇa) and the force of illumination that destroys resistance (Indra). When obstruction is broken, the blocked energies of life and knowledge flow freely.
Themes
Vṛtra-slaying, release of rivers, knowledge proclamation
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.16–4.18 (Indra hymns in Mandala 4), RV 4.41–4.42 (Indra–Varuṇa complex)
Family tradition
Hymn-poet skilled in weaving deity-complexes; here he explicitly coordinates Varuṇa (law) and Indra (force of breakthrough).
Significance
Vāmadeva’s psychological synthesis: illumination must be governed by ṛta; power without truth becomes rajasic, truth without power remains bound.
The deity
- Devata
- Indra (in relation to Varuṇa)
- Epithets
- vṛtrahan (slayer of Vṛtra, implied), jaghanvān (slaying), breaker of obstructions (śṛṇviṣe)
- Related deities
- Varuṇa, Soma (as Indra’s strength), Bṛhaspati (word that breaks), Maruts (forces that aid)
Cosmic role
Hero of the gods who releases the waters, brings light, and establishes victorious movement; works in alliance with ṛta upheld by Varuṇa.
Inner power
Illumined intelligence and will-force that penetrates subconscious resistance and liberates blocked energies.
In ritual
Where it is used
Indra-related recitation within Soma rites; also in hymns invoking release of waters/wealth (symbolic ‘rays’).
वि॒दुष्टे॒ विश्वा॒ भुव॑नानि॒ तस्य॒ ता प्र ब्र॑वीषि॒ वरु॑णाय वेधः । त्वं वृ॒त्राणि॑ शृण्विषे जघ॒न्वान्त्वं वृ॒ताँ अ॑रिणा इन्द्र॒ सिन्धू॑न् ॥
वि॒दुः । ते॒ । विश्वा॑ । भुव॑नानि । तस्य॑ । ता । प्र । ब्र॒वी॒षि॒ । वरु॑णाय । वे॒धः॒ । त्वम् । वृ॒त्राणि॑ । शृ॒ण्वि॒षे॒ । ज॒घ॒न्वान् । त्वम् । वृ॒ताम् । अ॒रि॒णाः॒ । इ॒न्द्र॒ । सिन्धू॑न् ॥
viduḥ | te | viśvā | bhuvanāni | tasya | tā | pra | bravīṣi | varuṇāya | vedhaḥ | tvam | vṛtrāṇi | śṛṇviṣe | jaghanvān | tvam | vṛtām | ariṇāḥ | indra | sindhūn
44
4 × ~11; alternating address and action clauses create strong forward drive.
Directive and martial; quick pivots between knowing, proclaiming, and breaking.
Stimulates courage to confront inner resistance while keeping alignment to truth-law (Varuṇa).
- वेधः (vedhaḥ)
- Literal: wise one/seer. Symbolic: the discerning consciousness that can ‘proclaim’ and align powers
- प्र ब्रवीषि (pra bravīṣi)
- Literal: you proclaim forth. Symbolic: articulation of realization; mantra as active declaration that aligns inner forces
- वृत्राणि (vṛtrāṇi)
- Literal: Vṛtras/obstructors. Symbolic: coverings, resistances, subconscient knots blocking light
- शृण्विषे (śṛṇviṣe)
- Literal: you shatter/break. Symbolic: decisive rupture of inner obstruction by illumined force
- जघन्वान् (jaghanvān)
- Literal: slaying. Symbolic: victorious cutting down of inertia/darkness
- वृताम् (vṛtām)
- Literal: pent-up/covered (waters). Symbolic: energies/knowledges held back in the being
- सिन्धून् (sindhūn)
- Literal: rivers. Symbolic: released currents of inspiration, life-force, and luminous movement
- इन्द्र (indra)
- Literal: Indra. Symbolic: divine mind/illumination, victorious intelligence
Mythic validation within Soma liturgy: recounts Indra’s archetypal deed (release of rivers) to secure analogous inner release in the practitioner.
When calling Indra’s victory and liberation; in sequences emphasizing cooperation of deities for success and order.
Praise and invocation; mentally ‘break’ obstacles and offer the result to the law of ṛta (Varuṇa).
For removing inner blocks: chant before study/creative work; visualize breaking a knot and letting inspiration flow, while reaffirming ethical truthfulness (Varuṇa).
sindhú- ‘river’ becomes symbol of released currents of consciousness. vṛtá- ‘held back’ (from √vṛ cover/obstruct). arīṇāḥ from √ṛ/√ar ‘to set in motion, fit, raise’ (context: release/setting free). The verse explicitly links Indra’s Vṛtra-breaking with Varuṇa via proclamation—coordination of force (Indra) and law/vastness (Varuṇa).
release of blocked energies (sindhu), coordination of force (Indra) and ṛta-law (Varuṇa)
Indra’s force is to be proclaimed ‘to Varuṇa’—power submitted to truth-order.
Knowledge becomes effective when declared and aligned; truth is performative (mantra).
Release of the waters as a recurring creation-motif: manifestation proceeds by breaking the coverer.
Yoga-psychology of transformation: illumination + law = liberation of energies.
Rivers = liberated inspirations; Vṛtra = subconscious resistance; Indra = breakthrough intelligence; Varuṇa = truth-order that directs the liberated flow.
- What is the primary Vedic 'mythologem' present in this verse?
- The classic dragon/obstructor-slaying and river-release myth: Indra breaks Vṛtras and frees the withheld rivers. Psychologically, it is the opening of blocked streams of force and knowledge after the defeat of inner resistance.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘obstruction and release of waters’ complex is pan-IE (cf. storm-god vs. serpent/dragon motifs). vṛ- ‘cover/obstruct’ aligns with PIE *wer- ‘cover’. sindhu as ‘river/stream’ supports the inherited imagery of waters as life-giving powers released by the hero.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions Indra’s deed as universally known and rhetorically ‘reported’ to Varuṇa: force must be acknowledged and integrated into the higher order. The seeker learns that breakthroughs (Indra) must be placed into harmony and law (Varuṇa) for stable transformation.
Bring illumination under truth: first recollect a vow of rightness (Varuṇa), then invoke Indra to break a specific inner obstruction.
maṇipūra (heroic force) guided by ājñā (clear seeing)
Kapalabhati-light (if suitable) for 30–60 strokes to ‘break cover’, followed by quiet nāḍī-śodhana to re-establish ṛta-like balance.
Dynamic clarity; forceful but governed.
Name one ‘Vṛtra’ (fear, procrastination, compulsion). On each recitation, feel the vajra of insight strike it; then sit silently and let ‘rivers’ of energy move into constructive channels.
Follow accent marks; keep ‘índra’ and Vṛtra-words clearly articulated with the natural udātta lift where indicated by the text tradition.
Do not rush the first hemistich (knowing/proclaiming); give a stronger attack on the second (tvaṃ… vṛtrāṇi…).
‘vṛ’ in vṛtrāṇi: clear vocalic ṛ., ‘śṛṇviṣe’: pronounce ‘śṛ’ with palatal ś + vocalic ṛ; keep ‘ṇ’ retroflex., ‘sindhūn’: keep long ‘ū’ sustained., Avoid inserting a vowel in consonant clusters (jagh-anvān: keep smooth).
Heroic, forward-leaning, with a clean finish at each pāda.
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