Rig Veda 4.25.2: Mandala 4, Sukta 25, Mantra 2
Sukta 4.25
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
को नानाम वचसा सोम्याय मनायुर्वा भवति वस्त उस्राः । क इन्द्रस्य युज्यं कः सखित्वं को भ्रात्रं वष्टि कवये क ऊती ॥
kó nānāmá váca sā somyā́ya manāyúr vā bhavati vásta usrā́ḥ | ká índrasya yújyaṃ káḥ sakhitváṃ kó bhrā́traṃ vaṣṭi kaváye ká ūtī́ ||
ಸೋಮ್ಯ ಆನಂದಕ್ಕೆ ವಚನದಿಂದ ನಮಿಸುವವನು ಯಾರು—ಪ್ರಕಾಶಮಯ ಉಷಸ್ಸುಗಳು ಅವನನ್ನು ಆವರಿಸುವಂತೆ ಮನಸ್ಸಿನ ಉತ್ಸಾಹವಾಗಿಬಿಡುತ್ತಾನೆ? ಇಂದ್ರನಿಗೆ ಯುಕ್ತನಾಗುವವನು ಯಾರು—ಯಾರು ಸಖಿತ್ವಕ್ಕಾಗಿ, ಯಾರು ಕವಿಗೆ ಭ್ರಾತೃತ್ವವನ್ನು ಆರಿಸುತ್ತಾನೆ, ಮತ್ತು ನಿಜವಾದ ಊತಿ (ಸಹಾಯ) ಯಾರು?
Word by Word
- कः
- who?Pronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot किम् (प्रश्नसर्वनाम-प्रातिपदिक)
- नानाम
- has named / callsVerbलिट् (परफेक्ट), प्रथमपुरुष, एकवचनRole KriyāRoot ना (धातु) → नानाम (परिपूर्ण/परफेक्ट रूप) अथवा √नम्/√ना ‘to name/call’ (वैदिक)
- वचसा
- with speech/wordNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot वचस् (प्रातिपदिक)
- सोम्याय
- to/for the Soma(-lord), the somic oneAdjective (used substantively)पुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot सोम्य (प्रातिपदिक) < सोम
- मनायुः
- the eager-minded one / one with mental impulseNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot मनायुः (प्रातिपदिक; वैदिक) < मनस्/√मन् ‘think’ + आयु ‘life/force’ (समास/निर्माण)
- वा
- orIndeclinableअव्ययRole (connector)Root वा (निपात)
- भवति
- becomes / isVerbलट्, प्रथमपुरुष, एकवचनRole KriyāRoot भू (धातु)
- वस्तः
- of the dwelling/abodeNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole SambandhaRoot वस्तु/वस्त (प्रातिपदिक; वैदिक) ‘dwelling, home; daybreak/abode’
- उस्राः
- the ruddy ones (dawn-rays/cows)Nounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot उस्र (प्रातिपदिक) ‘dawn-cows, ruddy rays’
- कः
- who?Pronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot किम् (प्रश्नसर्वनाम-प्रातिपदिक)
- इन्द्रस्य
- of IndraNoun (proper)पुंलिङ्ग, षष्ठी, एकवचनRole SambandhaRoot इन्द्र (प्रातिपदिक)
- युज्यम्
- the yoking/fit alliance; what is to be yokedAdjective/Noun (kṛdanta used substantively)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot युज्य (प्रातिपदिक/कृदन्त; √युज् ‘to yoke, join’)
- कः
- who?Pronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot किम् (प्रश्नसर्वनाम-प्रातिपदिक)
- सखित्वम्
- friendshipNoun (abstract)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot सखि (प्रातिपदिक) → सखित्व (भाववाचक)
- कः
- who?Pronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot किम् (प्रश्नसर्वनाम-प्रातिपदिक)
- भ्रात्रम्
- brother (as object: brotherhood/one as brother)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot भ्रातृ (प्रातिपदिक)
- वष्टि
- desires / choosesVerbलट्, प्रथमपुरुष, एकवचनRole KriyāRoot वश् (धातु) ‘to wish, desire, choose’
- कवये
- for the seer/poetNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot कवि (प्रातिपदिक)
- कः
- who?Pronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot किम् (प्रश्नसर्वनाम-प्रातिपदिक)
- ऊती
- help / protectionNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot ऊति (प्रातिपदिक) ‘help, aid’
Sandhi Notes
- मुख्य संधि-विच्छेद: को→कः (विसर्ग), ना॑नाम् वच॑सा (पदसीमा), सोम्याय (चतुर्थी एकवचन), मनायुः (प्रथमा एकवचन), वस्त॑ उ॒स्राः (पदसीमा), इन्द्रस्य युज्यम् (पदसीमा), सखित्वम् (भाववाचक -त्व), भ्रात्रं वष्टि (पदसीमा), कवये (चतुर्थी), ऊती (स्त्री. प्रथमा). वैदिक स्वर (उदात्त/अनुदात्त/स्वरित) पाठानुसार है
- यहाँ पद-रूप सामान्यीकृत (विसर्ग सहित) दिए गए हैं।
The meaning
Outer meaning
Who bows with speech to Soma’s sweetness, becoming mind-ardor as the bright dawns clothe him? Who is fit to be yoked to Indra—who for comradeship, who chooses brotherhood for the seer, who is true help?
Inner meaning
The verse describes qualifications for inner companionship with Indra. One must ‘bow with the word’—align thought and utterance to the Soma-joy (somyāya), i.e., delight that purifies speech. Then manāyu (mind-force/ardor) awakens and the usrāḥ (bright rays/dawns) ‘clothe’ the being—illumination becomes one’s very garment. Such a person becomes yujyam: fit to be yoked to Indra’s work—capable of acting from light. Sakhitva and bhrātṛ (friendship/brotherhood) indicate intimate union between the human seer-nature and the divine mind; ūtī is the effective help that arrives when this union is real.
Universal truth
When speech and intention align with inner joy, illumination naturally ‘covers’ the life; then one becomes a fit instrument for higher intelligence, and divine help comes as intimate companionship rather than distant rescue.
Themes
qualification, illumination, divine friendship and brotherhood, help/protection
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.20-4.24 (Indra hymns with inner victory motifs), RV 4.26-4.27 (visionary expansions)
Family tradition
A seer-line emphasizing inspired speech (vāc) and the progressive unveiling of rays (usrā/go) through inner sacrifice.
Significance
Vāmadeva frames spirituality as a relationship: the divine is approached through purified speech, illumined mind-ardor, and a readiness to be ‘yoked’ to the divine work.
The deity
- Devata
- Indra (supported by Soma and Uṣas/rays)
- Epithets
- Vṛtrahan, Purandara (breaker of strongholds), Maghavan
- Related deities
- Soma, Uṣas, Agni
Cosmic role
Leader of the luminous host; empowers the seer to release rays/waters and establish wideness.
Inner power
Clarity that organizes mind-energies into a single direction; force of victorious insight.
In ritual
Where it is used
Soma pressing and Indra invocation; also suitable in assemblies of recitation as a ‘selection’ hymn for the worthy sacrificer.
को ना॑नाम॒ वच॑सा सो॒म्याय॑ मना॒युर्वा॑ भवति॒ वस्त॑ उ॒स्राः । क इन्द्र॑स्य॒ युज्यं॒ कः स॑खि॒त्वं को भ्रा॒त्रं व॑ष्टि क॒वये॒ क ऊ॒ती ॥
कः । न॒ना॒म॒ । वच॑सा । सो॒म्याय॑ । म॒ना॒युः । वा॒ । भ॒व॒ति॒ । वस्ते॑ । उ॒स्राः । कः । इन्द्र॑स्य । युज्य॑म् । कः । स॒खि॒ऽत्वम् । कः । भ्रा॒त्रम् । व॒ष्टि॒ । क॒वये॑ । कः । ऊ॒ती ॥
kaḥ | nanāma | vacasā | somyāya | manāyuḥ | vā | bhavati | vaste | usrāḥ | kaḥ | indrasya | yujyam | kaḥ | sakhi-tvam | kaḥ | bhrātram | vaṣṭi | kavaye | kaḥ | ūtī
44
4 × ~11
Interrogative and enumerative (‘ko… ka…’) creating a measured test of readiness.
Builds concentration through repeated questioning; each pāda feels like a step of qualification leading to inner enlistment.
- वचसा (vacasā)
- Literal: with speech/word. Symbolic: mantric thought-force; truth-speaking that shapes consciousness
- सोम्याय (somyāya)
- Literal: to Soma-like sweetness/joy. Symbolic: to the principle of ananda that purifies and harmonizes
- मना॒युः (manāyuḥ)
- Literal: mind-impulse, ardor of thought. Symbolic: energized aspiration in the mental being
- उ॒स्राः (usrāḥ)
- Literal: bright cows/dawns/rays. Symbolic: rays of knowledge/illumination clothing the consciousness
- युज्यं (yujyam)
- Literal: fit to be yoked. Symbolic: capacity to be an instrument of higher will and light
- सखित्वम् (sakhitvam)
- Literal: friendship/comradeship. Symbolic: inner intimacy with the divine guidance
- भ्रात्रम् (bhrātram)
- Literal: brotherhood. Symbolic: identity of nature—human and divine mind working as kin
- ऊती (ūtī)
- Literal: help, protection. Symbolic: effective grace-power active in life
Interrogative characterization of the ideal participant in Soma worship and Indra’s yoking; supports selection/affirmation of the adhvaryu-like competence and inner fitness.
During Soma offerings or when invoking Indra’s aid for victory/progress.
Recitation with offering of Soma; emphasizing correct speech (vāc) as part of rite.
Use before mantra-japa: commit to truth-speaking and joyful aspiration; then proceed as an ‘instrument’ rather than a demander.
√nam ‘bow’ indicates inner submission. √vas ‘clothe’ gives the image of dawn-rays investing the seeker—illumination as garment. yujya from √yuj (PIE *yeug-) again: fitness for integration with Indra. √vaś ‘desire/choose’ expresses will toward brotherhood with the kavi (seer)—a social metaphor for inner alignment with inspired consciousness.
vā́c (word as surrender), illumination as investiture (vaste usrāḥ), yoga (yujya: fitness for yoking), kavi-consciousness (seer-mind)
Rightly offered speech aligns the seeker with ṛta, making illumination stable (‘clothed’).
Vāc bowed to Soma becomes truth-bearing rather than ego-bearing.
Rays (usrāḥ) clothing the being mirrors the Vedic unveiling of light from concealment.
Integral-psychological exegesis: vāc → manas → jyotis as a ladder of ascent.
dawn (implied by usrāḥ)
unspecified
Dawn/rays = awakening knowledge; Soma = delight; yoking = disciplined integration of energies under higher mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘yoking to Indra’ mythologem: the worthy one becomes yujya—fit for Indra’s harness—through Somic speech and dawn-like illumination. The social metaphors (friendship/brotherhood) encode an inner integration: alliance with Indra and kinship with the kavi (inspired consciousness).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √nam (bow) reflects PIE *nem- ‘bend’ (cf. Greek némō?; more securely Latin nēmō is unrelated; but the bend root appears widely). √vas ‘clothe’ is PIE *wes- ‘clothe’ (cf. English vest). √bhrātar ‘brother’ is PIE *bʰréh₂tēr (cf. Latin frāter, English brother). These cognates show the archaic Indo-European poetic-social vocabulary repurposed for inner spiritual relations.
- What is the relationship between the Rishi and the Devata here?
- The rishi defines a path of approach: through bowed speech to Soma-nature, the seeker is invested with rays and becomes fit for Indra’s companionship. Devata is approached as ally; the rishi/ kavi is the model of inspired consciousness whose ‘brotherhood’ the seeker must choose.
Purify speech-thought: let mantra arise from inner joy, then invite rays of insight to ‘clothe’ the mind.
Viśuddha (speech purification) leading to Ājñā (illumination).
Ujjāyī-lite or soft throat-constriction for 12 breaths while mentally offering words into Soma-joy; then silent pause to receive ‘rays’.
From mental restlessness → joyful ardor → luminous composure.
Before speaking or acting, inwardly ‘bow with speech’—offer intention into ananda; ask: am I fit to be yoked to light? Then act only from the settled clarity that follows.
Tri-svara with repeated interrogatives ‘ko/kaḥ’—maintain clear udātta peaks; follow recension-specific svara marks for exact placement.
Let each ‘ko/kaḥ’ begin cleanly; sustain the cadence through the long compound clusters (somyāya, manāyuḥ).
nānāma: retroflex ṇ; long ā, somyāya: ‘yā’ long; avoid ‘som-ya-ya’ blur, manāyuḥ: long ā; visarga-like ending not over-breathed, usrāḥ: ‘u-srāḥ’ with clear cluster ‘sr’, yujyam: ‘yuj-’ soft ‘j’, not ‘yug-’, bhrātram: aspirate ‘bh’, long ā
Clear, articulate, slightly uplifting—like dawn breaking in the voice.
3
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