Rig Veda 4.19.3: Mandala 4, Sukta 19, Mantra 3
Sukta 4.19
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Raudra (fury) and Vira (heroism)
अतृप्णुवन्तं वियतमबुध्यमबुध्यमानं सुषुपाणमिन्द्र । सप्त प्रति प्रवत आशयानमहिं वज्रेण वि रिणा अपर्वन् ॥
átṛpṇuvantaṁ ví-yatam abúdhyam abúdhyamānaṁ su-supā́ṇam indra | saptá práti pra-váta āśáyānam áhiṁ vájreṇa ví riṇāḥ apárvan ||
ಹೇ ಇಂದ್ರ, ಎಂದಿಗೂ ತೃಪ್ತನಾಗದ, ವಿಸ್ತಾರವಾಗಿ ಹರಡಿದ, ಅಬುದ್ಧ (ಅಜಾಗೃತ), ಗಾಢ ನಿದ್ರೆಯಲ್ಲಿ ಮುಳುಗಿದ ಸರ್ಪನು—ಏಳು ಇಳಿಜಾರುಗಳೂ ಪ್ರವಾಹಗಳ ಮೇಲಾಗಿ ಅಡ್ಡವಾಗಿ ಮಲಗಿದ್ದವನನ್ನು—ನೀನು ವಜ್ರದಿಂದ ಸಂಧಿವಿಹೀನನಾಗಿ ಮಾಡಿ ಚೀರಿ ವಿಭಜಿಸಿದೆ.
Word by Word
- अतृप्णुवन्तम्
- not satisfying / insatiate (one)Adjective (participial)पुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तृप् (धातु) → तृप्णु (प्रत्यय-प्रातिपदिक) / तृप्णु-वत् (वर्तमान कृदन्त)
- वियतम्
- spread out, extendedAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root वि + यत (प्रातिपदिक; √यत्/यम् ‘to stretch, extend’ → ‘extended, spread’)
- अबुध्यम्
- unawakened, unawareAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root √बुध् (to wake, notice, understand) + न (नकार-निषेध) → ‘a-budhya’
- अबुध्यमानम्
- not waking up / not becoming awareAdjective (present participle)पुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root √बुध् + यमान (शानच्; आत्मनेपद वर्तमान कृदन्त) with privative अ-
- सुषुपाणम्
- sleeping fast / in deep sleepAdjective (participial)पुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root सु + √स्वप्/श्वप् (to sleep) → सुषुप् (परिपूर्ण/तीव्र) + आन (कृदन्त)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- सप्त
- sevenNumeralअविकारी; (यहाँ ‘सप्त’ = ‘seven’)Role विशेषण (कर्म/अधिकरण-सम्बद्ध)Root सप्त (संख्या-प्रातिपदिक)
- प्रति
- towards, againstIndeclinableअव्ययRole उपपद-सम्बन्ध (दिशा/प्रत्यभिमुखता)Root प्रति (उपसर्ग/अव्यय)
- प्रवत:
- slopes, descents, channelsNounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्म (गत्यर्थे ‘प्रति’ के साथ)Root प्रवत् (प्रातिपदिक ‘slope, descent, stream-bed’)
- आशयानम्
- lying, reposingAdjective (present participle)पुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषण)Root आ + √शी (to lie, rest) → आशय (शानच् वर्तमान कृदन्त)
- अहिम्
- the serpent (Ahi)Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अहि (प्रातिपदिक)
- वज्रेण
- with the thunderboltNounपुंलिङ्ग, तृतीया, एकवचनRole करणRoot वज्र (प्रातिपदिक)
- वि
- apart, asunderIndeclinable (preverb)अव्ययRole क्रियाविशेषण (विभाग/विच्छेद)Root वि (उपसर्ग/अव्यय)
- रिणा
- he split / he cleftVerbलिट्/लुङ्-प्राय (वैदिक प्रयोग), परस्मैपद; प्रथमपुरुष, एकवचनRole क्रिया (कर्तृ = इन्द्रः)Root √रि/√री (Vedic: to split, cleave, break open) ; here perfect/aorist-like finite form
- अपर्वन्
- jointless, without knots (i.e., completely)Adjectiveनपुंसकलिङ्ग/अव्ययवत् प्रयोग; (क्रियाविशेषणार्थे)Role क्रियाविशेषण (निर्ग्रन्थ/असन्धि-भाव)Root अ + पर्वन् (प्रातिपदिक ‘joint, knot, segment’)
Sandhi Notes
- पदच्छेद (सम्भाव्य): अतृप्णुवन्तम् | वियतम् | अबुध्यम् | अबुध्यमानम् | सुषुपाणम् | इन्द्र | सप्त | प्रति | प्रवतः | आशयानम् | अहिम् | वज्रेण | वि | रिणा | अपर्वन् । मुख्य संधि/समास: (1) ‘अतृप्णुवन्तं वियतम्’ में -म् + व- (अनुस्वार/मकारान्त संयोग) केवल संहिता-प्रवाह। (2) ‘वियतम् अबुध्यम्’ में -म् + अ- (मकारान्त + स्वर) संहिता में नासिक्य-प्रवाह
- पदपाठ में पृथक्। (3) ‘सुषुपाणम् इन्द्र’ में -म् + इ- (मकारान्त + स्वर) संहिता-संधि। (4) ‘सप्त प्रति’ अव्यय-सम्बन्ध। (5) ‘वि रिणा’ उपसर्ग ‘वि’ क्रिया ‘रिणा’ के साथ। (6) ‘अपर्वन्’ ‘अ-’ उपसर्गयुक्त विशेषण (निषेध/अभाव)
The meaning
Outer meaning
Indra shattered the insatiable, spread-out, unawakened serpent sunk in sleep, lying across seven slopes/currents; he rent him apart with the thunderbolt, jointless.
Inner meaning
The obstruction is not merely hostile but ‘never satisfied’ (atṛpṇuvantam): the subconscious appetite that cannot be filled. It is ‘spread out’ (viyatam), diffused through the being, and ‘unawakened’ (abudhyam), sunk in tamasic sleep (suṣupāṇam). It lies across the ‘seven’ (sapta)—the full range of our inner currents/levels—blocking ascent and flow. Indra’s vajra breaks this inertia not by negotiation but by decisive illumination that dismembers the knot (aparvan: without joints—no articulated reason, only massed resistance).
Universal truth
The deepest obstacles are unconscious and insatiable; liberation requires waking light and a decisive cut that breaks the inertia at its roots across all levels of life.
Themes
sevenfold symbolism, dismemberment of obstruction, awakening vs. sleep, Indra’s decisive force
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.17, RV 4.18, RV 4.20
Family tradition
Vāmadeva’s Indra hymns often diagnose the obstruction as a pervasive dullness and constriction; the remedy is illumined force that awakens and divides the massed darkness.
Significance
This verse is a classic psychological portrait of tamas: the ‘sleeping’ serpent across the seven currents—an image of the subconscient that yoga must pierce.
The deity
- Devata
- Indra
- Epithets
- vajrin, vṛtrahan/ahi-han (serpent-slayer)
- Related deities
- Agni (awakening will), Soma (delight that replaces craving), Maruts (storm-forces aiding the break)
Cosmic role
He breaks the inert, pervasive obstruction that blocks the cosmic currents and releases the sevenfold movement.
Inner power
Awakening illumination with surgical decisiveness; the power to cut through tamas and compulsive appetite.
In ritual
Where it is used
Indra-victory stotra within Soma rites; also suitable in rites seeking removal of obstacles.
अतृ॑प्णुवन्तं॒ विय॑तमबु॒ध्यमबु॑ध्यमानं सुषुपा॒णमि॑न्द्र । स॒प्त प्रति॑ प्र॒वत॑ आ॒शया॑न॒महिं॒ वज्रे॑ण॒ वि रि॑णा अप॒र्वन् ॥
अतृ॑प्णुवन्तम् । विऽय॑तम् । अ॒बु॒ध्यम् । अबु॑ध्यमानम् । सु॒सु॒पा॒णम् । इ॒न्द्र॒ । स॒प्त । प्रति॑ । प्र॒ऽवतः॑ । आ॒शया॑नम् । अहि॑म् । वज्रे॑ण । वि । रि॒णाः॒ । अ॒प॒र्वन् ॥
atṛpṇuvantam | vi-yatam | abudhyam | abudhyamānam | susupāṇam | indra | sapta | prati | pra-vataḥ | āśayānam | ahim | vajreṇa | vi | riṇāḥ | aparvan
44
4 × ~11 syllables
Heavy descriptive weight in the first half, then a sharp cleaving cadence at ‘vajreṇa vi riṇā’.
Moves from sensing the mass of inertia to a cathartic inner ‘cut’; good for breaking lethargy in practice.
- अतृप्णुवन्तम् (atṛpṇuvantam)
- Literal: never satisfied. Symbolic: Insatiable craving/inertia that perpetuates itself
- वियतम् (viyatam)
- Literal: spread out, extended. Symbolic: Diffused obstruction permeating many parts
- अबुध्यम्/अबुध्यमानम् (abudhyam/abudhyamānam)
- Literal: unawakened. Symbolic: Unconscious/subconscient condition
- सुषुपाणम् (suṣupāṇam)
- Literal: sleeping deeply. Symbolic: Tamasic dullness; automaticity
- सप्त (sapta)
- Literal: seven. Symbolic: Totality of inner streams/levels (seven movements, rivers, rays)
- प्रवत (pravata)
- Literal: slopes, descents/streams. Symbolic: Downward currents/gradients where energy flows and can be blocked
- अपर्वन् (aparvan)
- Literal: jointless. Symbolic: Undifferentiated mass of resistance; not amenable to reasoning
- वज्र (vajra)
- Literal: thunderbolt. Symbolic: Luminous discriminative force that cleaves ignorance
Victory-recitation emphasizing total dismantling of obstruction; used to affirm the breaking of inner knots before the flow of offerings/energies.
During sequences recounting Indra’s heroic deeds (itihāsa-like stotra segments).
Praise that re-enacts the victory myth as a support for the sacrificer’s success.
Chant when stuck in procrastination, addictive loops, or mental fog; pair with a short, decisive action immediately after chanting.
Key terms: √tṛp ‘satisfy’ (atṛpṇuvant- ‘insatiable’). √budh ‘wake/know’ (abudhyam) is central for inner-illumination semantics. su-supāṇa from su- + √svap ‘sleep’. apárvan ‘without joints’ (parvan = joint/node; also ‘knot’), indicating total disarticulation of obstruction.
awakening (budh) vs. inertia (sleep), insatiable desire as obstruction (atṛpṇuvant), breaking knots (parvan) to restore flow
The serpent lying across the seven slopes is the stoppage of ṛta’s circulation; Indra restores the cosmic rhythm by cleaving it.
Awakening (budh) is the turn toward satya; the unawakened state is the absence of truth-consciousness.
Release of sevenfold currents: creation and evolution proceed by freeing blocked movements.
Yoga-psychological exegesis (Aurobindo): subconscious inertia as the chief barrier to transformation.
Serpent = subconscious inertia and craving; seven slopes = total inner currents; vajra = discerning light that awakens and divides.
- What is the primary Vedic 'mythologem' present in this verse?
- The serpent-obstructor lies across the ‘seven’ and is split ‘jointless’. Inner sense: the inertia of unconscious desire—insatiable and unawakening—blocks the sevenfold movements of life and mind; Indra’s vajra (decisive truth-force) breaks the obstruction so completely that no knot remains to re-form.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √budh ‘wake/know’ continues PIE *bʰewdʰ- ‘be awake, perceive’ (cf. English ‘bid’ is different; but Germanic *beudan- is not cognate; closer: Slavic bud- ‘awake’). The ‘knot/joint’ imagery (parvan) parallels IE poetic diction of untying/breaking bonds.
- What is the relationship between the Rishi and the Devata here?
- The rishi describes the obstruction in psychological terms (sleep, non-awakening, insatiability) and invokes Indra as the force of awakening that can act upon those exact states in the practitioner, not merely in nature.
Detect and cut the ‘sleeping’ inertia beneath thoughts; awaken the sevenfold functioning (body, prāṇa, emotion, thought, intuition, etc.).
mūlādhāra (tamas root) and ājñā (cutting light)
Kapalabhāti (if appropriate) 3 rounds of 30–60 strokes, then quiet sitting with mantra repetition; alternatively strong ujjāyī for steadiness.
Alert wakefulness (jāgrat) replacing dullness; sharp clarity.
First, admit the ‘insatiable’ loop without guilt. Second, bring a single beam of attention to the bodily sense of heaviness. Third, invoke a clean decision (vajra) and separate from the impulse; rest in the gap that opens.
Triṣṭubh; keep rising emphasis through the descriptive compounds, then a decisive drop/closure at ‘vajreṇa vi riṇā’. Exact udatta/anudatta per śākhā.
Do not rush the long descriptive chain (atṛpṇuvantam… suṣupāṇam); make a clear caesura before ‘sapta prati’. Strike vocally on ‘vajreṇa’.
abudhyam: keep ‘dhy’ conjunct crisp., suṣupāṇam: retroflex ṣ; long ā., aparvan: pronounce ‘rv’ cluster smoothly, not ‘arivan’., ahiṃ: final anusvāra as nasalization before pause.
Start weighty and controlled; deliver ‘vajreṇa’ with firm, bright edge; finish steady.
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