Rig Veda 4.49.3: Mandala 4, Sukta 49, Mantra 3
Sukta 4.49
आ न इन्द्राबृहस्पती गृहमिन्द्रश्च गच्छतम् । सोमपा सोमपीतये ॥
ā́ na indrābṛhaspatī gṛhám índraś ca gacchatam | somapā́ sómapītaye ||
ຈົ່ງມາຫາພວກເຮົາ, ໂອ ອິນທຣະ ແລະ ບຣິຫັສປາຕິ; ຈົ່ງມາຫາບ່ອນຢູ່ຂອງການມີຢູ່ຂອງພວກເຮົາ, ໂອ ອິນທຣະ ດ້ວຍ, ເປັນຜູ້ດື່ມໂຊມ, ເພື່ອການດື່ມໂຊມພາຍໃນ.
Āvāhana (invocation) within Soma liturgy: inviting the devatā to the ‘gṛha’ (sacrificial seat/space; inwardly the prepared consciousness)
Descent of higher consciousness into the embodied ‘house’, R̥ta as hospitality: right preparation enabling divine presence
The gods entering the house symbolizes ṛta entering embodied existence—order becoming lived reality.
Bṛhaspati’s presence in the gṛha implies truth-speaking and truth-thinking as a domestic, continuous law.
Indwelling divinity: the human vessel becomes a created temple where delight sustains light and word.
Interiorized sacrifice (antar-yajña) trajectory; anticipates Upaniṣadic inwardness while retaining Vedic deity-psychology.
House = heart-body complex; threshold = transition from outer to inner; Soma-drinking = steady assimilation of bliss that supports illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘coming of the gods to the sacrifice’: a core Vedic mythic-liturgical action. Innerly it is the descent of illumined force and truth-word into the human vessel prepared as a home.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Imperative dual gacchatam from √gam reflects archaic Indo-European verbal morphology and the inherited root *gʷem- ‘go/come’. The compound soma-pā shows productive compounding typical of early Indo-European poetics.
- What is the relationship between the Rishi and the Devata here?
- The seer offers ‘hospitality’—a prepared inner home and Soma—while requesting the devatā’s actual presence. The relationship is functional: the gods are not distant objects but powers that enter and operate when invoked with right preparation.
Make the heart a home for illumination and true speech; invite them to ‘sit’ in the inner space.
Anāhata (inner home)
Breath with a gentle pause after inhale, feeling ‘arrival’; exhale offering sweetness (Soma) into the heart-space.
Hospitable receptivity; stable, quietly bright awareness.
Visualize a small flame or light in the heart as the prepared seat. Recite the mantra, then sit in silence as if welcoming honored guests. Conclude by offering gratitude and a few moments of still ‘Soma-drinking’—resting in simple joy.
Repetition of ā should be clear and uplifting; maintain accent integrity on indrābṛhaspatī; keep somapā as a distinct compound.
Give a gentle but definite rise on each ‘ā’; slight pause after gṛham to mark ‘arrival into the home’.
(gṛham): vocalic ṛ—short, crisp; not ‘griham’, (somapā): long ā; compound stress even, (gacchatam): double cch audible; avoid ‘gachatam’
Warm, inviting, and steady; not forceful—like calling revered guests.
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