Rig Veda 8.3.24: Mandala 8, Sukta 3, Mantra 24
Sukta 8.3
- Rishi
- Kaṇva
- Devata
- Rohita / Indra-associated power
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आत्मा पितुस्तनूर्वास ओजोदा अभ्यञ्जनम् । तुरीयमिद्रोहितस्य पाकस्थामानं भोजं दातारमब्रवम् ॥
ātmā́ pitús tanū́r vā́sa ojó-dā́ abhy-àñjanam | turīyám íd rohítasya pā́ka-sthāmānaṃ bhójāṃ dā́tāram abravām ||
खुद बाप है, शरीर रहने की जगह है। जो ताकत देता है वो अंदर से मिलता है। रोहिता की चौथी ताकत बताई मैंने पाकस्थामा को। वो बहुत देता है और पूरा मज़ा दिलाता है।
Word by Word
- आत्मा
- self; vital essenceNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot आत्मन् (प्रातिपदिक)
- पितुः
- of the fatherNounपुंलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (Genitive relation)Root पितृ (प्रातिपदिक)
- तनूर्वासः
- bodily garment; the body as clothingNounनपुंसकलिङ्गः, प्रथमा, एकवचनम्Role Kartā (apposition to आत्मा)Root तनू-वासस् (समास/प्रातिपदिक)
- ओजः-दा
- strength-givingAdjective (agent-noun)पुंलिङ्गः, प्रथमा, एकवचनम् (बहुव्रीहिः/उपपद-तत्पुरुषः; ‘giver of strength’)Role Kartā (epithet of the subject)Root दा (धातु) with ओजस् (उपपद)
- अभि-अञ्जनम्
- anointing; unguentNounनपुंसकलिङ्गः, द्वितीया, एकवचनम् (अञ्ज्-ल्युट्/घञ् भाव/करण-नाम)Role KarmaRoot अञ्ज् (धातु) + अभि (उपसर्ग)
- तुरीयम्
- the fourthAdjectiveनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role Karma (as object-complement)Root तुरीय (प्रातिपदिक)
- इद्
- indeed; justIndeclinableनिपातः (अवधारण/एव-अर्थे)Root इद् (निपात)
- रोहितस्य
- of Rohita (the Red one)Noun/Adjectiveपुंलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (Genitive relation)Root रोहित (प्रातिपदिक)
- पाकस्थामानम्
- one abiding in ripeness/maturity; the ‘ripe-staying’ oneNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot पाक-स्थामन् (समास/प्रातिपदिक)
- भोजम्
- bountiful one; enjoyer; patronNoun/Adjectiveपुंलिङ्गः, द्वितीया, एकवचनम्Role Karma (apposition)Root भोज (प्रातिपदिक)
- दातारम्
- giverNoun (agent)पुंलिङ्गः, द्वितीया, एकवचनम् (तृच्-प्रत्ययान्त)Role Karma (apposition)Root दा (धातु) → दातृ (प्रातिपदिक)
- अब्रवम्
- I spoke; I declaredVerbलुङ् (अorist), उत्तमपुरुषः, एकवचनम्, परस्मैपदम्Root ब्रू (धातु)
Sandhi Notes
- पदच्छेदः (सम्भाव्यः): आत्मा पितुः तनूर्वासः ओजोदा अभ्यञ्जनम् । तुरीयम् इद् रोहितस्य पाकस्थामानम् भोजम् दातारम् अब्रवम् ॥ 1) तनूर्वासः = तनूः + वासः (विसर्ग-सन्धिः; उः + व → ऊर्व)
- 2) अभ्यञ्जनम् = अभि + अञ्जनम् (इ + अ → य; ‘अभ्य-’)
- 3) तुरीयमिद् = तुरीयम् + इद् (म् + इ → मि)
- 4) इद्रोहितस्य = इद् + रोहितस्य (द् + र → द्र)
The meaning
Outer meaning
The Self is the father; the body is the dwelling and garment; the giver of strength is the anointing. As a fourth power of Rohita, I proclaimed Pākasthāmā, bounteous giver.
Inner meaning
A profound psycho-spiritual mapping: the Ātmā is the originating source (‘father’) of our being; the tanū (formed personality/body) is merely the house and clothing. Ojaḥ-dā (strength-giver) as abhyañjanam (anointing) indicates an inner infusion—consecrating force that makes the instrument effective. Rohita’s ‘fourth’ signifies a completing power beyond the ordinary triad—an integral/quaternary completeness (foundation, force, light, bliss or body-life-mind-soul integration). Pākasthāmā is proclaimed as that completing giver-power that ripens enjoyment (bhoga) into a mature, luminous possession of being.
Universal truth
Identity lies in the Self, not the outer instrument; when inner consecration descends, life becomes a matured enjoyment—an integrated fullness rather than a seeking for external satisfactions.
Themes
inner anthropology, consecration, strength-bestowal, integrative fourth principle
The seer
- Rishi
- Kaṇva
- Lineage
- Kaṇva (Kaṇvāḥ)
- Other hymns
- RV 8.3.22-23 (immediate context), RV 8.4.1-2 (Indra call)
Family tradition
Kaṇva poetry often blends mystical psychology with symbolic images; here it becomes explicitly Upaniṣadic in tone (Self vs. vesture).
Significance
This verse is a bridge from hymnology to inner doctrine: it states a doctrine of Self-instrument relation and the need of consecrating strength for integral fulfillment.
The deity
- Devata
- Rohita / Indra-associated bestowing power (Pākasthāmā)
- Epithets
- bhoja (bounteous), dātṛ (giver), ojaḥ-dā (strength-bestower)
- Related deities
- Sūrya/Rohita, Indra, Agni (consecration), Soma (enjoyment/bliss)
Cosmic role
Conveys solar/illumined power into the embodied field; completes the seeker’s formation by a ‘fourth’ integrative potency.
Inner power
Consecrating force that aligns instrument to the Self and makes enjoyment ananda-like rather than desire-driven.
In ritual
Where it is used
Reflective stotra within Indra/Rohita praise; not strictly tied to a single śrauta act
आ॒त्मा पि॒तुस्त॒नूर्वास॑ ओजो॒दा अ॒भ्यञ्ज॑नम् । तु॒रीय॒मिद्रोहि॑तस्य॒ पाक॑स्थामानं भो॒जं दा॒तार॑मब्रवम् ॥
आ॒त्मा । पि॒तुः । त॒नूः । वासः॑ । ओ॒जः॒ऽदाः । अ॒भि॒ऽअञ्ज॑नम् । तु॒रीय॑म् । इत् । रोहि॑तस्य । पाक॑ऽस्थामानम् । भो॒जम् । दा॒तार॑म् । अ॒ब्र॒व॒म् ॥
atmā | pituḥ | tanūḥ | vāsaḥ | ojaḥ-dāḥ | abhi-añjanam | turīyam | it | rohitasya | pāka-sthāmānam | bhojam | dātāram | abravam
48
4 pādas × ~12 syllables (Jagatī movement; possible RV 8 flexibility)
Broader, more explanatory flow; suited to doctrinal statement and proclamation (abravam).
Creates spacious reflection; the longer line supports contemplative insight into Self and instrument.
- आत्मा (ātmā)
- Literal: self, breath-self. Symbolic: the inmost being, psychic/spiritual origin
- पितुः (pituḥ)
- Literal: of the father. Symbolic: source, begetter principle of consciousness
- तनूः (tanūḥ)
- Literal: body, person. Symbolic: formed nature/personality as instrument
- वासः (vāsaḥ)
- Literal: dwelling, garment. Symbolic: body-life as vesture, not the self
- ओजःदाः (ojaḥ-dāḥ)
- Literal: giver of strength. Symbolic: inner force granting effective power (tapas-śakti) to the instrument
- अभ्यञ्जनम् (abhyañjanam)
- Literal: anointing, unction. Symbolic: consecration/infusion; sanctifying energy that makes the being luminous and capable
- तुरीयम् (turīyam)
- Literal: the fourth. Symbolic: a completing principle beyond ordinary triad; integral wholeness / higher poise
- भो॒जम् (bhojam)
- Literal: bounteous, enjoying; lordly giver. Symbolic: capacity for true enjoyment (ānanda) grounded in inner plenitude
- दातारम् (dātāram)
- Literal: giver. Symbolic: bestowing grace/power that ripens realization
Consecratory and boon-declaring usage: articulates inner ontology (self/body/strength) and identifies the empowering deity as giver; suitable for soma praise where the 'anointing' parallels soma’s energizing.
During offerings that emphasize consecration/strength; also suitable for initiatory or contemplative recitation
Recitation as inner ‘abhyañjana’—a verbal anointing/consecration of the instrument
Use before meditation or sādhanā: reaffirm Self as source; offer body-mind as vesture; invoke inner strength and consecration.
ātman (ātmā) from √an 'breathe' (traditional) with semantic development to 'self'; pitṛ 'father' from PIE *ph₂tḗr. ojas 'vigor' relates to √vaj/√uj notions of strength; ojó-dā is a bahuvrīhi/compound epithet 'strength-giving'. abhy-àñjanam from √añj 'anoint, smear' (PIE *h₂engʷ- proposed; cognacy debated). turīya 'fourth' from catur 'four'; marks a structural completion—here interpreted as an integrating principle added to a triad. bhoja from √bhuj 'enjoy, partake, nourish/protect'—thus both enjoyment and beneficence.
ātman as source and father-principle, body as instrument/garment (vāsaḥ), quaternary completion (turīya) as integrator, transmutation (pāka) into stable power (sthāman)
R̥ta is the right ordering: Self leads, instrument serves; strength is consecrated, not ego-driven.
Ātmā as the stable truth behind changing vestures.
Embodiment as vesture; descent of force to perfect the instrument; quaternary completion (turīya).
Upaniṣadic/Integral: hints of Turīya (later term) as higher completeness; Self-instrument discrimination with integrative aim.
Solar consciousness consecrates the embodied instrument; strength becomes a sanctified energy that serves the Self.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is 'naming/proclaiming the hidden power' that completes the luminous force (Rohita) as a 'fourth'. Inner sense: the rishi maps an inner sacrificial physiology—Self as source, body as vesture, strength-giving anointing as operative energy—and then identifies Pākasthāmā as the completing integrator that ripens and stabilizes the illumined force into bounteous enjoyment (bhuj).
- How does the linguistic structure reflect Proto-Indo-European roots?
- pitṛ (father) is a clear PIE inheritance (*ph₂tḗr). The garment/dwelling metaphor (vāsaḥ from √vas 'to dwell/wear') resonates with IE notions of 'dwelling' as embodiment. The ordinal turīya (fourth) reflects the inherited numeric system and the symbolic use of number in Indo-European poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi is not merely praising but 'proclaiming' (abravam) the deity’s functional identity in the inner economy: the god is the dātā (giver) and bhoja (one who enables right enjoyment/possession) of matured force. Speech here is performative—by naming the power as the integrative fourth, the rishi aligns his being with that completion.
Self-identification: ‘I am the Ātmā; the body is my vesture’; invite consecrating strength (ojaḥ) to permeate the instrument.
sahasrāra/ājñā (Self-witness clarity) with maṇipūra (strength infusion)
So’ham-style awareness with gentle kumbhaka; on the hold, feel ‘abhyañjana’ as subtle warmth/light spreading through limbs.
witnessing with integrated force
Chant once slowly, then sit: (1) rest as the witness-self, (2) feel body as a calm garment, (3) call down strength as a luminous anointing, (4) offer all action to the higher completeness (turīya).
Follow accents as marked (e.g., आ॒त्मा, पि॒तुस्त॒नूर्वास॑, ओजो॒दा, रोहि॑तस्य॒, पाक॑स्थामानम्, भो॒जं, दा॒तार॑म्).
Keep a contemplative evenness; let udatta syllables rise gently; give a dignified cadence on abravam (proclaimed).
ātmā: long ā, retroflex ṭ not present—keep dental t, pituḥ: final ḥ audible but soft, tanūr: long ū; avoid ‘tanoor’ diphthong, vāsaḥ: long ā; final ḥ, abhyañjanam: palatal ñj cluster; ‘abh-yan-’ not ‘abhi-an-’ in flow, turīyam: long ī, bhojam: bh aspirated, dātāram: long ā; retroflex ṛ not present—use clear ‘r’
low, steady, contemplative; slightly resonant in chest/head balance
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