Rig Veda 6.44.12: Mandala 6, Sukta 44, Mantra 12
Sukta 6.44
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
उदभ्राणीव स्तनयन्नियर्तीन्द्रो राधांस्यश्व्यानि गव्या । त्वमसि प्रदिवः कारुधाया मा त्वादामान आ दभन्मघोनः ॥
ud abhrā́ṇīva stanáyann iyartī́ndro rā́dhāṃsy aśvyā́ni gavyā́ | tvám asi pra-diváḥ kārú-dhāyā́ mā tvā adā́māna ā́ dabhan maghónaḥ ||
ഉയരുന്ന മേഘംപോലെ ഇടിമുഴക്കത്തോടെ ഇന്ദ്രൻ ദാനങ്ങളെ പ്രേരിപ്പിക്കുന്നു—അശ്വ്യവും ഗവ്യവും ആയ രാധാംസികൾ, കുതിരയുടെ ശക്തികളും ഗോസമ്പത്തിന്റെ സമൃദ്ധിയും. നീ പരദിവത്തിൽ നിന്ന് ഗായകന്റെ കൃതിയെ താങ്ങുന്നവൻ; ഹേ മഘവൻ, ദാനം ചെയ്യാത്തവരുടെ ആക്രമണത്തിൽ നിന്നു നിന്നെ ആരും ക്ഷയിപ്പിക്കാതിരിക്കട്ടെ.
Word by Word
- उद्
- up, forthIndeclinableउपसर्ग/अव्ययRoot उद्
- भ्राणी
- (a) lightning/flashNounस्त्रीलिङ्ग; प्रथमा; एकवचनRole KartāRoot भ्राणी
- इव
- like, asIndeclinableउपमा-अव्ययRoot इव
- स्तनयन्
- thunderingVerbवर्तमान कृदन्त (शतृ); पुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot स्तनय्
- नियर्ती
- setting in motion, driving onVerbवर्तमान कृदन्त (शतृ); पुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot नि + ऋ
- इन्द्रः
- IndraNounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot इन्द्र
- राधांसि
- bounties, giftsNounनपुंसकलिङ्ग; प्रथमा/द्वितीया; बहुवचनRole KarmaRoot राधस्
- अश्व्यानि
- pertaining to horses, equineAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; बहुवचनRole KarmaRoot अश्व्य
- गव्यानि
- pertaining to cows, bovineAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; बहुवचनRole KarmaRoot गव्य
- त्वम्
- youPronounउत्तमपुरुष-सर्वनाम; प्रथमा; एकवचनRole KartāRoot युष्मद्
- असि
- areVerbलट् (वर्तमान); मध्यमपुरुष; एकवचनRoot अस्
- प्रदिवः
- of the fore-heaven / of the lofty skyNounपुंलिङ्ग; षष्ठी; एकवचनRole Sambandha (genitive)Root प्र + दिव्
- कारुधायै
- for the singer/poet (the praising one)Nounस्त्रीलिङ्ग; चतुर्थी; एकवचनRole SampradānaRoot कारुधा
- मा
- do notIndeclinableनिषेध (prohibitive particle)Root मा
- त्वा
- youPronounमध्यमपुरुष-सर्वनाम; द्वितीया; एकवचनRole KarmaRoot युष्मद्
- दामानः
- the tamer/binder (one who binds)Nounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot दामन्
- आ
- towards, untoIndeclinableउपसर्ग/अव्ययRoot आ
- दभत्
- harm/cheat/overpowerVerbलोट् (आज्ञार्थ/विधिलिङ्-प्राय निषेध ‘मा’ सह); मध्यमपुरुष; एकवचनRoot दभ्
- मघोनः
- of the bountiful one (Indra)Nounपुंलिङ्ग; षष्ठी; एकवचनRole Sambandha (genitive)Root मघवन्
Sandhi Notes
- पदच्छेद (Vedic sandhi resolution): उद॒भ्राणी॑व → उद् + भ्राणी + इव
- स्त॒नय॑न्निय॒र्तीन्द्रो॒ → स्तनयन् + नियर्ती + इन्द्रः
- राधां॒स्यश्व्या॑नि॒ → राधांसि + अश्व्यानि
- गव्या॑ → गव्यानि (नपुं. बहु.)
- प्र॒दिव॑: → प्रदिवः
- का॒रुधा॑या॒ → कारुधायै (चतुर्थी एक.)
- त्वा॑दा॒मान॒ → त्वा + दामानः
- द॑भन्म॒घोन॑: → दभत् + मघोनः. (स्वरचिह्नाः संहितापाठानुसारं; पदपाठे प्रायः अनुदात्त/स्वरित-परिवर्तनं भवति)
The meaning
Outer meaning
Like a rising cloud thundering, Indra sets the bounties in motion—those of horses and cows. You uphold the singer’s work from the farther heaven; let not the ungiving harm you, O bounteous one.
Inner meaning
Indra’s illumination moves like a charged cloud: a gathering of force that releases power and rain of gifts. ‘Aśvyāni’ are dynamic vital energies for swift execution; ‘gavyā’ are rays of knowledge. Indra supports the inspired work (kāru-dhāyāḥ) from the higher plane (pradivaḥ), sustaining the mantra-power and the upward effort. The ‘adāmānaḥ’ are inner misers—parts that will not yield, share, or surrender; they try to ‘dabh’ (injure/diminish) the descent of plenitude. The seer prays that such refusal not obstruct the divine giving.
Universal truth
When higher illumination gathers, it releases both knowledge and power. The only real obstruction is the refusal to give—ego’s withholding that blocks the circulation of divine plenitude.
Themes
Bounty and grace, Indra as impeller, Protection from hostility, Inner sacrifice (kāru)
The seer
- Rishi
- Bharadvāja (Bārhaspatya)
- Lineage
- Bharadvāja
- Other hymns
- RV 6.44, RV 6.45, RV 6.46
Family tradition
A line of seers where mantra is a practical force; the hymn links inspired speech with Indra’s descent of powers.
Significance
Emphasizes the reciprocity of revelation and offering: the higher supports the singer when the being is not miserly or withholding.
The deity
- Devata
- Indra
- Epithets
- Maghonaḥ (Bounteous), Thunderer (implied by stanayan), Upholder of the singer (kārudhāyāḥ)
- Related deities
- Parjanya (storm imagery), Soma, Agni, Sarasvatī (speech)
Cosmic role
Brings storm-force that releases gifts; sustains the work of sacred speech from the higher heaven.
Inner power
Dynamic illumination that energizes action (aśva) and reveals knowledge (go); protector of inspiration against egoic refusal.
In ritual
Where it is used
Indra praise with imagery of gifts and protection of the offering
उद॒भ्राणी॑व स्त॒नय॑न्निय॒र्तीन्द्रो॒ राधां॒स्यश्व्या॑नि॒ गव्या॑ । त्वम॑सि प्र॒दिव॑: का॒रुधा॑या॒ मा त्वा॑दा॒मान॒ आ द॑भन्म॒घोन॑: ॥
उत् । अ॒भ्राणि॑ऽइव । स्त॒नय॑न् । इ॒य॒र्ति॒ । इन्द्रः॑ । राधां॑सि । अश्व्या॑नि । गव्या॑ । त्वम् । आ॒सि॒ । प्र॒ऽदिवः॑ । का॒रुऽधा॑याः । मा । त्वा॒ । अ॒दा॒मानः॑ । आ । द॒भ॒न् । म॒घोनः॑ ॥
ut | abhrāṇi-iva | stanayan | iyarti | indraḥ | rādhāṃsi | aśvyāni | gavyā | tvam | āsi | pra-divaḥ | kāru-dhāyāḥ | mā | tvā | adāmānaḥ | ā | dabhan | maghonaḥ
44
4 x ~11
Rolling thunder-like movement; strong lift in first hemistich, protective close in second.
Energizes and ‘charges’ the system; helpful before effort or when calling down force for work.
- abhrāṇīva stanayan
- Literal: like a cloud thundering. Symbolic: Concentrated force of illumination preparing a liberating descent
- iyarti
- Literal: sets in motion, raises. Symbolic: Activates dormant powers; initiates inner movement
- rādhāṃsi
- Literal: bounties, gifts. Symbolic: Attainments of consciousness: strength, light, wideness, joy
- aśvyāni
- Literal: horse-related. Symbolic: Vital energies, swift forces of action under higher guidance
- gavyā
- Literal: cow-related. Symbolic: Rays of knowledge/illumination (go = light)
- pradivaḥ
- Literal: from/for the further heaven. Symbolic: From higher mind/overmind levels; the superior plane of light
- kāru-dhāyāḥ
- Literal: supporter of the singer’s work. Symbolic: Upholder of inspired speech and effective mantra-force
- adāmānaḥ
- Literal: ungiving, non-donors. Symbolic: Egoistic withholding; parts that refuse surrender and circulation
Soma praise and protection: reinforces Indra’s role as giver of rādhāṃsi in the Soma session; warding off hostile/ungiving forces.
In Soma sequences and general Indra stotras for increase of boons
Recitation to invite descent of powers and guard the rite from withholding/inauspicious influences
Use before creative work or service: invoke support of inspiration and the free flow of energy and insight.
abhrá ‘cloud’ + √stan ‘thunder’ frames Indra as storm-force, but inwardly the ‘thunder’ is the voice of awakened power that releases rādhāṃsi (graces). aśva (from IE *h₁éḱwos) symbolizes dynamic energy and swift life-force; go ‘cow’ symbolizes rays of light/knowledge. adāmāna ‘not giving’ (a- + √dā) indicates withholding tendencies in the psyche that ‘diminish’ the inflow of divine abundance.
rādhā (grace) as divine favor in ṛta, transformation of ‘wealth’ into inner plenitude
Right circulation: gifts descend when offering and receptivity are aligned; withholding breaks ṛta.
True speech (kāru) is upheld by the higher plane (pradivaḥ).
Descent of higher powers into the human field as energized knowledge and action.
Mantra-śakti perspective: speech as a vehicle for descent; integral descent-ascent dynamic.
Monsoon/storm symbolism (suggestive)
Cloud/thunder = concentrated higher force; rain = descent of gifts; horses = energized action; cows = rays of illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as storm-impeller who releases bounties (rādhāṃsi) like thunderclouds releasing rain; inwardly, the awakened force releases energies (aśvya) and illuminations (gavyā) for the sacrificer.
- How does the linguistic structure reflect Proto-Indo-European roots?
- aśva- has strong IE cognates (Latin equus, Old Irish ech). The verb √dā ‘give’ is pan-IE (Greek didōmi, Latin dō). These reinforce the archaic inheritance of gift-exchange and power-bestowal semantics.
- What is the relationship between the Rishi and the Devata here?
- The poet (kāru) depends on Indra as the transcendent establisher of inspired work ‘from the farther heaven’; the prayer asks that ungiving forces not blunt Indra’s beneficence toward the human vessel.
Call down a ‘storm of clarity’—invoke Indra to energize both insight (go) and execution (aśva).
viśuddha (mantra/speech)
Bhrāmarī (gentle humming) or resonant chanting on the first pāda to evoke ‘stanayan’ vibration.
From dullness to charged receptivity and inspired action.
Before chanting, set an intention of inner generosity (drop withholding). After chanting, sit quietly and feel the descent from ‘pradivaḥ’ into breath, speech, and hands.
Use authenticated svara marks from a Rigveda recitation; the opening simile often benefits from a clear udatta rise and svarita fall matching ‘thunder’ imagery.
Articulate the simile cleanly: ud abhrāṇīva | stanayan; keep ‘iyarti’ crisp; lengthen ‘mā tvā…’ slightly as a protective seal.
ud (short u, dental d), abhrāṇīva (bhra cluster; long āṇī), stanayan (na-yan distinct), aśvyāni (śv cluster), gavyā (soft g; long ā), pradivaḥ (di-vaḥ clear), adāmānaḥ (long ā; retroflex ṇ), dabhan (bh aspirated)
Resonant, rolling, like distant thunder; avoid harshness.
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