Rig Veda 4.23.2: Mandala 4, Sukta 23, Mantra 2
Sukta 4.23
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
को अस्य वीरः सधमादमाप समानंश सुमतिभिः को अस्य । कदस्य चित्रं चिकिते कदूती वृधे भुवच्छशमानस्य यज्योः ॥
kó asya vīráḥ sadha-mā́dam ā́pa sám ānaṃśa sumatí-bhiḥ kó asya | kád asya citráṃ cikite kád ūtī́ vṛdhé bhúvac chaśamā́nasyá yájyōḥ ||
នរណាគឺជាវីរបុរសរបស់ទ្រង់ដែលបានសម្រេចនូវសេចក្តីត្រេកអររួមគ្នា នរណាបានចែករំលែកវាដោយការយល់ដឹងដ៏ល្អ - នរណាគឺជារបស់ទ្រង់? អ្វីជាអំពីអច្ឆរិយភាពរបស់ទ្រង់ដែលមនុស្សអាចមើលឃើញ អ្វីជាជំនួយរបស់ទ្រង់ ដើម្បីឲ្យគាត់អាចលូតលាស់សម្រាប់អ្នកខិតខំប្រឹងប្រែងដ៏ខ្លាំងក្លា ជាអ្នកសមនឹងនូវការបូជា?
Word by Word
- कः
- who?Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot क (किम्-प्रातिपदिक) सर्वनाम
- अस्य
- of him/this (one)Pronounपुं/नपुं, षष्ठी, एकवचनम्Role Sambandha (Genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
- वीरः
- hero, manNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot वीर (प्रातिपदिक)
- सधमादम्
- common feast/banquet (soma-feast)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot सधमाद (प्रातिपदिक; ‘सह-’ + ‘माद’/‘मद्’ भावः)
- आप
- reached, attainedVerbलुङ् (अोरिस्टः), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot आप् (धातु) ‘to attain, reach’
- समानम्
- same, commonAdjectiveपुंलिङ्गः, द्वितीया, एकवचनम् (विशेषणम्)Role Karma (qualifier)Root समान (प्रातिपदिक)
- शः
- indeed, justIndeclinableअव्ययम्Root श (एन्क्लिटिक अव्यय; RV-प्रयोगः, ‘indeed/just/also’)
- सुमतिभिः
- with good thoughts/favoursNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot सुमति (प्रातिपदिक)
- कः
- who?Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot क (किम्-प्रातिपदिक) सर्वनाम
- अस्य
- of him/this (one)Pronounपुं/नपुं, षष्ठी, एकवचनम्Role Sambandha (Genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
- कद्
- when?Indeclinable (interrogative) / Pronoun-stem used adverbiallyअव्ययवत् प्रयोगःRole Adhikaraṇa (temporal)Root कद् (किम्-प्रातिपदिक; अव्ययीभाव/निपात-प्रयोगः ‘when?’)
- अस्य
- of him/this (one)Pronounपुं/नपुं, षष्ठी, एकवचनम्Role Sambandha (Genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
- चित्रम्
- wonder, marvel; bright deedNoun/Adjectiveनपुंसकलिङ्गः, द्वितीया, एकवचनम् (कर्म/वस्तु)Role KarmaRoot चित्र (प्रातिपदिक)
- चिकिते
- has perceived/understoodVerbपरिपूर्ण/परफेक्ट् (लिट्), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot चित्/चिकित् (धातु; ‘to perceive, notice, understand’)
- कद्
- when?Indeclinable (interrogative) / Pronoun-stem used adverbiallyअव्ययवत् प्रयोगःRole Adhikaraṇa (temporal)Root कद् (किम्-प्रातिपदिक; ‘when?’)
- ऊती
- help, aidNounस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot ऊति (प्रातिपदिक)
- वृधे
- for the growing/strong (one)Noun (dative of purpose) / Adjective used substantivelyपुंलिङ्गः, चतुर्थी, एकवचनम्Role Sampradāna (for/to)Root वृध् (धातु) ‘to grow, increase’ → वृध (कृदन्त/प्रातिपदिक ‘growing/strong’)
- भुवत्
- may it become / let it beVerbलोट्/विधिलिङ्-सम्भाव्य (वेदिकः injunctive/optative-like), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot भू (धातु) ‘to be, become’
- शशमानस्य
- of the praising (worshipper)Participle (verbal adjective)पुंलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (Genitive relation)Root शंस् (धातु) ‘to praise, recite’ → शशमान (कृदन्त; शंस्-शानच्/शतृ-प्रकारः, ‘praising’)
- यज्योः
- of the two worship-worthy (ones)Adjective (dual)पुंलिङ्गः, षष्ठी, द्विवचनम्Role Sambandha (Genitive relation)Root यज्य (प्रातिपदिक; ‘worthy of worship/sacrifice’)
Sandhi Notes
- Sandhi resolution (pada-splitting): को→कः
- अ॑स्य unchanged
- स॑ध॒माद॑माप॒ → सधमादम् + आप (aorist of √आप्)
- समा॑नंश → समानम् + शः (enclitic particle; RV sandhi m+ś→ंś)
- सुम॒तिभि॒: unchanged
- कद॑स्य → कद् + अस्य
- कदू॒ती → कद् + ऊती (d + ū → dū)
- वृ॒धे unchanged
- भु॑वच्छ → भुवत् (final -t before ś gives -च्छ in saṃhitā)
- शशमा॒नस्य॒ यज्यो॑: unchanged (gen. sg. + gen. du.). Accents are retained as in saṃhitā but not re-marked on the split padas here
The meaning
Outer meaning
The poet asks: who is Indra’s true hero/companion who reached the shared exhilaration (sadhāmāda), who shares it through good counsel; what is Indra’s marvel and what is his help, by which the strong striving worshipper may grow.
Inner meaning
Vāmadeva’s questioning is a yogic inquiry into the conditions of receiving Indra’s illumination. The “hero” is the inner vīra—courageous will and aspiring energy—that can enter the common ecstasy of the gods (sadhāmāda: shared delight of higher consciousness). “Good understandings” (sumati) are right discernments that align thought with the luminous Mind (Indra). The “wonder” (citra) is the sudden opening of inner light; “succour” (ūtī) is the protecting force of divine guidance that increases the seeker’s capacity (vṛdhe). The verse subtly teaches: illumination comes to the one who strives strongly (śaśamāna) and offers rightly (yajyá).
Universal truth
Spiritual growth is not random: it depends on an inner heroism, right understanding, and a sincere offering. When aspiration and discernment collaborate, higher help becomes perceptible as protection, wonder, and increasing strength.
Themes
Inquiry into divine alliance, Shared delight (sadhāmāda), Discernment of marvel (citra), Conditions of growth
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.1, RV 4.26-27, RV 4.18, RV 4.24
Family tradition
Vāmadeva is a major seer of the Gautama line; RV 4 is largely attributed to him and his family, marked by psychological depth and the quest for Indra’s light.
Significance
Vāmadeva’s voice often moves from praise to inward interrogation—testing the soul’s readiness for the descent of illumination and the transformation of human nature.
The deity
- Devata
- Indra
- Epithets
- vīra, maghavan (bounteous), vṛtrahan (slayer of the Coverer), purandara (breaker of holds)
- Related deities
- Agni, Soma, Uṣas, Bṛhaspati
Cosmic role
Lord of luminous Mind who releases the waters/rays and establishes wideness; champion of the gods against obstruction.
Inner power
Illuminative intelligence and decisive force that breaks inner darkness, releases inspiration, and increases spiritual strength.
In ritual
Where it is used
Indra-stotras within Soma-yajña contexts (general usage in Indra hymns; specific śrauta assignment varies by śākhā).
को अ॑स्य वी॒रः स॑ध॒माद॑माप॒ समा॑नंश सुम॒तिभि॒: को अ॑स्य । कद॑स्य चि॒त्रं चि॑किते॒ कदू॒ती वृ॒धे भु॑वच्छशमा॒नस्य॒ यज्यो॑: ॥
कः । अ॒स्य॒ । वी॒रः । स॒ध॒ऽमाद॑म् । आ॒प॒ । सम् । आ॒नं॒श॒ । सु॒म॒तिऽभिः॑ । कः । अ॒स्य॒ । कत् । अ॒स्य॒ । चि॒त्रम् । चि॒कि॒ते॒ । कत् । ऊ॒ती । वृ॒धे । भु॒व॒त् । श॒श॒मा॒नस्य॑ । यज्योः॑ ॥
kaḥ | asya | vīraḥ | sadha-mādam | āpa | sam | ānaṃśa | sumati-bhiḥ | kaḥ | asya | kat | asya | citram | cikite | kat | ūtī | vṛdhe | bhuvat | śaśamānasya | yajyoḥ
44
4 pādas of ~11 syllables each
firm, forward-driving, interrogative cadence
Builds energetic aspiration and mental clarity; the repeated ‘ko/kat’ questions create a probing contemplative momentum.
- वीर (vīra)
- Literal: hero, strong man. Symbolic: the inner warrior-force: courageous aspiration and will capable of receiving higher light
- सधमाद (sadhāmāda)
- Literal: common feast/gladness. Symbolic: shared divine delight/collective ecstasy of higher consciousness
- सुमति (sumati)
- Literal: good thought, right understanding. Symbolic: luminous discernment that aligns mind with truth
- चित्र (citra)
- Literal: bright, wondrous. Symbolic: marvel of illumination; the striking event of inner revelation
- ऊति (ūtī)
- Literal: help, protection. Symbolic: divine succour that guards and carries the seeker through resistance
- शशमान (śaśamāna)
- Literal: striving, toiling, pressing forward. Symbolic: steady tapas-like effort of the practitioner
- यज्य (yajyá)
- Literal: worthy of sacrifice/offering. Symbolic: that part of the being fit for consecration; right offering of works and energies
Interrogative praise in Soma setting; frames criteria for divine alliance: right thought (sumati) and worthy offering (yajya).
During Indra invocations and praises, especially in Soma pressing cycles.
Recitation/chanting to invoke Indra’s aid and increase the sacrificer’s strength and prosperity.
Use as a contemplative inquiry-mantra: ‘What in me is the vīra? What is the sign of divine help?’—helpful before meditation or challenging action.
sádha-māda ‘together-gladness’ (saha ‘together’ + māda from √mad ‘rejoice’) indicates shared delight, a communal/psychic state. sumatí- (su ‘good’ + matí ‘thought’, from √man) denotes harmonized intelligence. √cit (cikite) emphasizes discernment of the deity’s ‘citra’ (marvelous workings). ūtí- is a key Vedic term for divine help (often maternal/protective). vṛdh again frames the hymn as a science of increase.
Sumati (right/harmonious intelligence), Uti (grace/help as protective power), Vṛddhi (growth) as spiritual law
Indra’s help is tied to right alignment (sumati) and right offering (yajyá): illumination follows ṛta-aligned effort.
‘Citra’ as the recognizable mark of truth—truth is self-evident when it dawns.
Increase (vṛddhi) of the human being into godlike capacity through divine aid.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent by aspiration and descent of light-force.
The ‘feast’ is inner ananda; ‘hero’ is the awakened will; ‘wonder’ is the flash of illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘chosen companion/hero’ of the god: the one who attains shared delight with the deity through sumati (right harmonies of mind). Mythically this is Indra’s ally in the feast; psychologically it is the inner heroic part that can participate in divine joy and thereby receive ūtī and growth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The mad- ‘joy/intoxication’ complex (sadhāmāda) is Indo-Iranian and likely older; the pairing of cognition (√cit/√men) with divine marvel (citra) reflects an inherited IE poetic epistemology: the god is known by his ‘wonders’ and ‘helps’ manifest in action.
- What is the relationship between the Rishi and the Devata here?
- The rishi is not merely asking for gifts but for the identity of the inner ‘hero’ who can truly belong to the god—one who shares delight by good understanding. The relationship is pedagogical: the hymn teaches the seeker how to become yajya (fit for offering) so the deity’s ūtī can operate.
Discern the ‘inner hero’ and the felt signs of divine aid (ūtī) during aspiration.
maṇipūra (will/heroic force) and ājñā (illumination/discernment)
Nādī-śodhana or 4-4-6 breathing to steady inquiry; pause after each ‘ko/kat’ as inner listening.
Focused, questioning, receptive (vicāra leading to illumination).
Before chanting, set an intention: ‘May right understanding arise.’ After chanting, sit silently and note any ‘citra’—a bright, decisive clarity—without forcing it.
Use standard Rigvedic svara: identify udatta on marked syllables, with adjacent svarita/anudatta per recitation rules; keep interrogative words (‘ko/kat’) clearly lifted when accented.
Sustain vowel length in vīraḥ, sadhāmādam, sumatibhiḥ; do not flatten the udātta marks in the pada.
ko (clear ‘o’, not ‘au’), vīraḥ: long ī; visarga lightly aspirated, sadhāmādam: retroflex ḍh not present; keep ‘dh’ dental; lengthen ā, sūmatibhiḥ: ‘bh’ aspirated; final ḥ audible, cikite: ‘ci-ki-te’ clean vowels, no schwa loss
bright, questioning, forward-placed resonance
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