Rig Veda 4.48.1: Mandala 4, Sukta 48, Mantra 1
Sukta 4.48
- Rishi
- Vāmadeva Gautama
- Devata
- Vāyu
- Chandas
- Triṣṭubh/Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
विहि होत्रा अवीता विपो न रायो अर्यः । वायवा चन्द्रेण रथेन याहि सुतस्य पीतये ॥
víhi hótrā avī́tā vípo ná rā́yo aryáḥ | vāyavā candréṇa ráthena yā́hi sutásya pītáye ||
ഹേ സഹായകനേ, ആര്യസമൃദ്ധികൾക്കായി ഋഷിയെപ്പോലെ രണ്ടു ഹോത്രങ്ങൾ (ഹവിഃഅർപ്പണങ്ങൾ) ക്രമീകരിക്ക. ഹേ വായു, ദീപ്തമായ രഥവുമായി സുതസോമത്തിന്റെ പാനത്തിനായി വരിക.
Word by Word
- वि
- apart, forth (preverb)Indeclinableupasarga (preverb)Root वि (upasarga)
- हि
- indeed, forIndeclinableparticleRoot हि (nipāta)
- होत्रा
- the offering/oblation; the priestly offering (hotrā)Nounfeminine; nominative singularRole Karma (object of ‘set forth/arrange’ implied with वि + √धा/√कृ sense)Root होत्रा (प्रातिपदिक; from √हु ‘to pour/offer’ → hotṛ/ho-tra-)
- अवीता
- helper, protectorAdjectivemasculine; nominative singular (used substantively)Role Kartā (vocative-like nominative addressing the deity)Root अवीत (ppp of √अव्/√अव् ‘to help, favor, protect’)
- विपः
- inspired poets/seersNounmasculine; nominative pluralRole Kartā (subject of an implied action: ‘the inspired ones…’)Root विप्/विप्र (प्रातिपदिक)
- न
- like, asIndeclinablecomparative particleRoot न (particle of comparison)
- रायः
- of wealth, of richesNounfeminine; genitive singularRole Sambandha (genitive relation)Root रायि/राय (प्रातिपदिक)
- अर्यः
- the noble one; patron/lordNounmasculine; nominative singularRole Kartā (apposition to ‘अवीता’ as the addressed one)Root अर्य (प्रातिपदिक)
- वायवा
- O two Vāyus (Vāyu with Indra as a pair / dual address)Nounmasculine; vocative dual (Vedic: -आ for dual voc.)Role Sambodhana (addressed)Root वायु (प्रातिपदिक)
- चन्द्रेण
- with the shining (one), brightAdjectivemasculine/neuter; instrumental singular (agreeing with ‘रथेन’ in sense: ‘shining/bright’)Role Karaṇa (instrument/means, with ratha-)Root चन्द्र (प्रातिपदिक)
- रथेन
- with a chariotNounmasculine; instrumental singularRole Karaṇa (means of coming)Root रथ (प्रातिपदिक)
- याहि
- come!Verbimperative; 2nd person singular; parasmaipadaRoot √या (to go, come)
- सुतस्य
- of the pressed (soma)Nounmasculine/neuter; genitive singularRole Sambandha (genitive: of the pressed soma)Root सुत (ppp of √सु ‘to press (soma)’)
- पीतये
- for drinkingNounfeminine; dative singularRole Sampradāna / Prayojana (purpose: ‘for drinking’)Root पीति (action noun from √पा ‘to drink’)
Sandhi Notes
- Padapāṭha-style resolution: वि | हि | होत्रा | अवीता | विपः | न | रायः | अर्यः || वायवा | चन्द्रेण | रथेन | याहि | सुतस्य | पीतये ।
- accents are retained from Saṃhitā (e.g., होत्रा॒, अवी॑ता॒, विपो॒, रायो॑, अ॒र्यः, वाय॒वा, च॒न्द्रेण॒, रथे॑न, या॒हि, सु॒तस्य॑, पी॒तये॑)
The meaning
Outer meaning
Arrange the two offerings, O helper, like a sage for noble riches. O Vāyu, come with your shining chariot to drink the pressed Soma.
Inner meaning
The mantra begins by setting the inner rite correctly: ‘hotrā’ (the two offerings) can be read as dual movements—aspiration and receptivity, or will and knowledge—arranged by the ‘avītā’ (helper power) in the manner of a vipra (inspired seer). Then Vāyu is called with the ‘candreṇa rathena’—the luminous vehicle of purified prāṇa—to receive Soma: the delight that descends when the inner offerings are rightly set.
Universal truth
When inner offerings are harmonized by inspired discernment, the life-force becomes luminous and can carry consciousness into the experience of bliss.
Themes
Invocation to Vāyu, Soma-ritual, Ordering of offerings, Light-vehicle imagery
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.48.2, RV 4.48.3, RV 4.47.3
Family tradition
RV 4.48 is a Vāyu hymn with a refrain-like call to come on the shining chariot. Vāmadeva’s style often combines practical rite-language with inner yogic ordering.
Significance
The seer emphasizes right preparation (‘arrange the offerings’) before invoking the descent/arrival of the divine life-force—suggesting a disciplined inner liturgy that yields Soma-experience.
The deity
- Devata
- Vāyu
- Epithets
- avītā (helper/protector), candreṇa rathena (with shining chariot)
- Related deities
- Indra, Soma, Agni, Maruts
Cosmic role
Vāyu is the swift carrier of Soma and the mover of atmospheres; he links earth and heaven through motion.
Inner power
Purified prāṇa that supports mantra, concentration, and the descent of ānanda; the force that makes the inner sacrifice dynamic and receptive.
In ritual
Where it is used
Soma pressing—invitation to Vāyu (often first Soma-drinker in certain sequences)
वि॒हि होत्रा॒ अवी॑ता॒ विपो॒ न रायो॑ अ॒र्यः । वाय॒वा च॒न्द्रेण॒ रथे॑न या॒हि सु॒तस्य॑ पी॒तये॑ ॥
वि॒हि । होत्रा॑ । अवी॑ताः । विपः॑ । न । रायः॑ । अ॒र्यः । वायो॒ इति॑ । आ । च॒न्द्रेणे॑ । रथे॑न । या॒हि । सु॒तस्य॑ । पी॒तये॑ ॥
vihi | hotrā | avītāḥ | vipaḥ | na | rāyaḥ | aryaḥ | vāyo iti | ā | candreṇe | rathena | yāhi | sutasya | pītaye
44
4 pādas × ~11 syllables; last pāda functions as a recurring refrain-like closure in the hymn.
Clear directive opening (vihi) followed by an inviting glide into the refrain; balanced and chant-friendly.
First collects attention (ordering offerings), then opens breath and chest with a luminous, inviting cadence.
- होत्रा (hotrā)
- Literal: two offerings/oblations. Symbolic: Dual inner offering: aspiration + self-giving; or will + knowledge placed into the inner fire
- अवीता (avītā)
- Literal: helper, protector. Symbolic: Supporting divine power (often Agni/Breath-force as helper) that arranges the inner rite
- विपः (vipaḥ)
- Literal: as a sage/seer. Symbolic: Inspired intelligence that orders the sacrifice
- रायः (rāyaḥ)
- Literal: riches, plenitudes. Symbolic: Spiritual wealth: rays, wideness, capacities, inner abundance
- अ॒र्यः (aryaḥ)
- Literal: noble. Symbolic: The higher, purified nature; the soul’s nobility
- चन्द्रेण रथेन (candreṇa rathena)
- Literal: with shining chariot. Symbolic: Luminous prāṇa-vehicle; brightened life-energy
- सुतस्य पीतये (sutasya pītaye)
- Literal: to drink the pressed (Soma). Symbolic: To receive distilled delight from inner pressing (concentration)
Soma-yajña: Vāyu’s invitation to Soma-drinking; preparation/ordering of offerings (hotrā) as prelude.
At Soma offering times, especially morning pressing contexts where Vāyu is prominent.
Preparation/arrangement of offerings and invocation for deity’s arrival to drink Soma.
A short pre-sit ‘inner setup’ mantra: arrange intention and attention, then invite breath-energy to become luminous and receptive to inner sweetness.
vihi: impv. of vi-√dhā/√hi? (Vedic usage ‘set in order, arrange’ with vi- ‘apart, rightly’). hotrā: dual of hotrā- (invocation/oblations), from hotṛ (√hu ‘to invoke, pour’). avītā: agent noun from √av ‘to help, protect’. rāy- ‘wealth’ from √rā ‘to give, bestow’ → inner plenitude. candrá ‘shining’ from √cand ‘to shine’. ratha ‘chariot’ (common IE poetic vehicle).
R̥ta as right arrangement (vihi), Rāyas as inner plenitude, Illumined discernment (vip)
‘Arrange’ implies alignment to ṛta—the right placing of movements and offerings in consciousness.
Noble riches (arya rāyaḥ) point to truth-based abundance, not desire-based gain.
From ordered offering arises luminous motion (Vāyu’s chariot) and the manifestation of delight (Soma).
Aurobindonian: inner yajña as psychological process—ordering faculties enables ānanda.
Morning/dawn-adjacent
Breath becomes bright and rhythmic; attention is arranged like offerings; delight is ‘pressed out’ by concentration.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘shining chariot arrival’ of Vāyu to drink Soma, preceded by the right ordering of the offering. Innerly, when the seeker arranges the movements of invocation correctly (r̥ta), the life-force descends in luminous motion to assimilate delight.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ratha- ‘chariot’ is part of a pan-Indo-European poetic lexicon of divine conveyance. √av ‘help/protect’ has broad IE parallels in protective semantics; rāy- as ‘plenitude’ reflects archaic ‘gift/wealth’ concepts central to IE reciprocity.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi acts as organizer of the inner/outer rite (vihi hotrā), creating a fit vessel; Vāyu is then invited to enter and drink Soma—i.e., to take up the offered delight and energize the noble plenitudes (arya rāyas) in the practitioner.
‘Arrange the offerings’: set intention (sankalpa) and attention; then feel prāṇa as a shining vehicle bringing sweetness into awareness.
Anāhata (breath-heart luminosity).
Gentle ujjāyī or coherent breathing (5–6 breaths/min) while repeating the refrain mentally.
Bright, receptive calm.
Begin with 3 mindful breaths; chant; visualize two inner offerings—aspiration rising and peace descending—then rest in the sensation of a subtle nectar in the chest/throat.
Keep a clear lift on imperatives ‘vihi’ and ‘yāhi’; let the refrain cadence settle gently on ‘pītaye’.
Slight stress on ‘candreṇa rathena’ to evoke luminosity; keep ‘sutasya pītaye’ flowing as one offering-phrase.
vihi: short i, crisp h, hotrā: long ā, retroflex ṭ not present—keep dental t, avītā: long ī, candreṇa: ‘ndre’ cluster clean, long eṇa, rathena: dental th (aspirated), yāhi: long ā, sutasya: clear s, short u, pītaye: long ī, light -ye
Clear, bright, slightly airy (Vāyu quality) without breathiness.
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