Rig Veda 4.46.6: Mandala 4, Sukta 46, Mantra 6
Sukta 4.46
- Rishi
- Vāmadeva Gautama
- Devata
- Indra-Vāyu
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Shringara (love)
इन्द्रवायू अयं सुतस्तं देवेभिः सजोषसा । पिबतं दाशुषो गृहे ॥
índra-vāyū ayáṃ sutás táṃ devébhíḥ sa-jóṣasā | píbataṃ dāśúṣo gṛhé ||
इन्द्र और वायु, सोम का पानी तैयार है। इसको पियो, और देवताओं के साथ मिलकर पियो। यह जो इंसान भगवान को समर्पित कर रहा है, उसके घर आओ। वहाँ बैठ के पियो और आशीर्वाद दो।
Word by Word
- इन्द्रवायू
- O Indra and Vāyu (you two)Nounपुंलिङ्ग, प्रथमा/सम्बोधन, द्विवचनRole सम्बोधन (आह्वान) / कर्तृ (आहूतौ)Root इन्द्र + वायु (प्रातिपदिक) (द्वन्द्व-समास)
- अयम्
- thisPronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (अस्ति-लोपे) / निर्देशRoot इदम् (सर्वनाम-प्रातिपदिक)
- सुतः
- pressed (Soma), the pressed oneParticiple (Adjective/Noun)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (अस्ति-लोपे) / विशेष्यRoot √सु (सवने) → सुत (कृदन्त, क्त)
- तम्
- that (Soma)Pronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- देवेभिः
- with the godsNounपुंलिङ्ग, तृतीया, बहुवचनRole सह/साकं (सहकारक; करण-प्रायः)Root देव (प्रातिपदिक)
- सजोषसा
- in concord, together (harmoniously)Adjective (used adverbially)नपुंसकलिङ्ग, तृतीया, एकवचन (प्रयोगः अव्ययीभाववत्)Role क्रियाविशेषण (सहभाव/समभाव)Root सजोषस् (प्रातिपदिक; ‘स-’ + जोषस् ‘सन्तोष/अनुराग/सहभाव’)
- पिबतम्
- drink (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole क्रिया (आह्वान/आज्ञा)Root √पा (पाने)
- दाशुषः
- of the worshipper (the giver)Noun (agentive) / Participleपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी) — ‘of the giver/worshipper’Root √दाश्/√दश् (दान/उपकार) → दाशुष् (कृदन्त, परिप्रश्न/परिपूर्ण-रूप; ‘दाता/यजमान’)
- गृहे
- in the house (home)Nounनपुंसकलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot गृह (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: इन्द्रवायू | अयम् | सुतः | तम् | देवेभिः | सजोषसा | पिबतम् | दाशुषः | गृहे || 1) इन्द्र॑वायू = इन्द्र + वायू (द्वन्द्व; द्विवचन-सम्बोधन/प्रथमा)
- 2) अ॒यं = अयम् (इदम्-प्रातिपदिक)
- 3) सु॒तस्तं = सुतः + तम् (विसर्ग-सन्धि: ḥ + t → स्त)
- 4) दे॒वेभि॑: = देवेभिः (विसर्ग-लिप्यन्तर)
- 5) दा॒शुषो॑ = दाशुषः (ओ/अः वैदिक-उच्चारण/पदपाठ-भेद)
The meaning
Outer meaning
O Indra and Vāyu, this Soma is pressed; drink it together with the gods in the house of the giver.
Inner meaning
The pressed Soma is the distilled delight/essence released by inner pressing—concentration, aspiration, and purification. Indra and Vāyu are invited to take it ‘in one accord’ with all the divine powers: mind and life-force must harmonize with the larger godhead in us, not act as separate ego-instruments. ‘House of the giver’ is the inner dwelling (heart/mind-life complex) made hospitable by self-offering; there the delight is received and becomes a stable companionship (sajoṣasā) among the powers of being.
Universal truth
Delight becomes transformative when received in harmony—when breath, mind, and the higher tendencies act together in a unified inner home.
Themes
Soma drinking, Harmony with the gods, Indwelling presence, Offerer’s house
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.46.5, RV 4.46.7, RV 4.18 (Indra themes), RV 4.47.1 (Vāyu invitation)
Family tradition
The Vāmadeva hymns frequently present Soma as inner ananda that empowers Indra’s illumination and Vāyu’s right movement.
Significance
The seer stresses concord (sajoṣas) among divine powers—an integral yoga motif: not isolated experiences but a unified divine life in the ‘house’ of the being.
The deity
- Devata
- Indra-Vāyu
- Epithets
- sajoṣas (harmonious), somapā (Soma-drinkers—contextual)
- Related deities
- Soma, Viśve Devāḥ, Agni
Cosmic role
They receive the Soma first/early in many Soma contexts: Vāyu as first drinker; Indra as chief of the luminous host.
Inner power
Indra assimilates Soma as illumination and victorious discernment; Vāyu assimilates Soma as purified prāṇic joy and swift right movement.
In ritual
Where it is used
Soma pressing and offering; invitation to drink
इन्द्र॑वायू अ॒यं सु॒तस्तं दे॒वेभि॑: स॒जोष॑सा । पिब॑तं दा॒शुषो॑ गृ॒हे ॥
इन्द्र॑वायू॒ इति॑ । अ॒यम् । सु॒तः । तम् । दे॒वेभिः॑ । स॒ऽजोष॑सा । पिब॑तम् । दा॒शुषः॑ । गृ॒हे ॥
indravāyūiti | ayam | sutaḥ | tam | devebhiḥ | sa-joṣasā | pibatam | dāśuṣaḥ | gṛhe
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3×8 (probable)
Even, chantable, ‘cup-to-lips’ rhythm—invitation and reception.
Supports inward gathering and assimilation; stabilizes a shared inner harmony.
- sutaḥ
- Literal: pressed (Soma). Symbolic: distilled bliss from inner tapas and concentration
- devebhiḥ sajoṣasā
- Literal: with the gods in one accord. Symbolic: harmonized functioning of higher powers; integral alignment
- pibatam
- Literal: drink (dual imperative). Symbolic: assimilate delight into mind and life; make it substance of consciousness
- dāśuṣaḥ gṛhe
- Literal: in the house of the giver. Symbolic: the prepared inner being where offering has made a seat for the Divine
Soma rite: drinking of the pressed Soma by the invited deities; communal ‘with the gods’ formula (sajoṣas) is common in Soma liturgy
At the time of Soma offering to Indra-Vāyu; often early in sequences (Vāyu’s precedence)
Presenting Soma, inviting deities to drink in the sacrificer’s ‘house’ (ritual space)
Before or after breathwork: inwardly ‘offer’ the session’s calm/joy as Soma; invite mind and prāṇa to absorb it together, without conflict.
sa-joṣasā: joṣa from √juṣ ‘to enjoy, be pleased, accept’; with sa- ‘together’ indicates harmonious co-enjoyment/acceptance. gṛha ‘house’ extends to inner habitation: the embodied locus where the rite occurs. dāśuṣ from √dāś ‘offer’ indicates the sacrificer as one who can surrender.
inner dwelling as altar (gṛha), harmonious acceptance (joṣa), collective action of powers (devebhiḥ)
Concord with the gods is ṛta in the psyche—right relation among faculties.
Truth becomes livable when delight is assimilated without distortion by ego.
The divine household is built by repeated offerings; Soma nourishes the gods within.
Integral/psychological Veda: Soma as ananda-substance sustaining transformation.
Early Soma context often associated with morning (Vāyu’s first drink)
Pressing = inner tapas; Juice = released joy; House = heart-mind abode made pure and wide.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘drinking together with the gods’ mythologem: the invited deities partake in harmony (sajoṣasā) within the sacrificer’s house. Innerly, the human being becomes a meeting-place where multiple divine powers cohere; Soma is the medium of concord that unifies breath and force with the wider godhead.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √juṣ ‘enjoy/accept’ has Indo-Iranian parallels of ‘pleasing/acceptance’ (Avestan juš-). √pā ‘drink’ again reflects PIE *peh₃-. The ‘house’ concept gṛha is Indo-Iranian domestic-sacral vocabulary (cf. Avestan garə- as house-related forms).
- What is the relationship between the Rishi and the Devata here?
- The rishi offers a prepared Soma ‘here and now’ (ayam sutaḥ) and invites the gods into the gṛha—his inner domain—asking for a state of sa-joṣa: a mutual delight where the human offering is accepted and the divine companionship becomes stable.
Assimilation of inner delight: let breath become smooth (Vāyu) and mind become clear (Indra) while receiving a subtle sweetness in the heart.
Anāhata (inner ‘house’ and rasa) supported by Ājñā (illumined reception)
Soft ujjāyī or coherent breathing (5–6 breaths/min) while feeling ‘Soma’ as cool sweetness descending.
Harmonized, companioned, quietly joyous.
Chant, then pause after ‘pibatam’ and feel the act of inward drinking—no mental commentary; let joy settle in the chest as a stable presence.
Follow Vedic accents in the Saṃhitā text; keep the call-name ‘indravāyū’ clearly lifted as marked in your recension.
Sustain long vowels: ‘ayaṃ sutaḥ’; give gentle stress to ‘sajoṣasā’ (togetherness).
sutaḥ: final visarga audible but light, sajoṣasā: ‘jo’ is voiced; keep ṣ retroflex, gṛhe: vocalic ṛ; do not flatten to ‘grihe’
Warm, receiving, slightly inward.
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