Rig Veda 1.4.3: Mandala 1, Sukta 4, Mantra 3
Sukta 1.4
- Rishi
- Madhucchandas Vaiśvāmitra
- Devata
- Indra
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Karuna (compassion)
अथा ते अन्तमानां विद्याम सुमतीनाम् । मा नो अति ख्य आ गहि ॥
áthā te antamā́nāṃ vidyā́ma sumatī́nām | mā́ no áti khya ā́ gahi ||
मग तुझ्या त्या अंतःतम सुमती—कृपापूर्ण प्रेरणा—आम्हाला कळू दे. आम्हाला ओलांडून दृष्टीने पुढे जाऊ नकोस; आमच्याजवळच ये.
Word by Word
- अथा
- then, thereafterIndeclinableअव्यय (सम्बन्ध/अनन्तर्ये)Root अथ (अव्यय-प्रातिपदिक)
- ते
- your, of youPronounषष्ठी एकवचन (enclitic) — ‘of you/your’Role सम्बन्ध (genitive relation)Root त्वद् (सर्वनाम-प्रातिपदिक)
- अन्तमानाम्
- of the nearest/most intimate (ones/things)Adjective (used substantively)षष्ठी बहुवचन (स्त्रीलिङ्ग/पुंलिङ्ग-सम्भव; here agreeing with विद्याम् understood as ‘of the (most) intimate/nearest (things)’)Role सम्बन्ध (genitive relation)Root अन्तम (विशेषण-प्रातिपदिक; superlative of अन्त ‘near/end’)
- विद्याम्
- knowledge, understandingNounद्वितीया एकवचन स्त्रीलिङ्गRole कर्म (object of ‘we know/seek to know’ implied)Root विद्या (स्त्री-प्रातिपदिक) < √विद् ‘to know’
- सुमतीनाम्
- of good thoughts/favors (benevolences)Nounषष्ठी बहुवचन स्त्रीलिङ्गRole सम्बन्ध (genitive relation)Root सुमति (स्त्री-प्रातिपदिक; सु- + मति ‘good thought/favor’)
- मा
- do notIndeclinableनिषेध (prohibitive particle, used with injunctive/imperative sense)Root मा (निषेध-अव्यय)
- नः
- usPronounद्वितीया/षष्ठी बहुवचन (enclitic); here with verb ‘अति-ख्यः’ → object ‘us’Role कर्मRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अति
- over, beyond; excessivelyIndeclinable (preverb)उपसर्ग (intensifier/‘over, beyond’)Root अति (उपसर्ग/अव्यय)
- ख्यः
- (do not) overlook/ignoreVerbलोट्/आज्ञार्थ-इञ्जङ्क्टिव-सदृश प्रयोगः; 2nd person singular (prohibitive with मा): ‘(do not) overlook/ignore’Role क्रियाRoot √ख्या (to see/notice/proclaim) with अति-
- आ
- hither, towardsIndeclinable (preverb)उपसर्ग (towards, hither)Root आ (उपसर्ग/अव्यय)
- गहि
- come!Verbलोट् (imperative) मध्यमपुरुष एकवचन; Vedic imperative form ‘गहि’Role क्रियाRoot √गम् (to go) with आ-
Sandhi Notes
- पदच्छेदः: अथा | ते | अन्तमानाम् | विद्याम् | सुमतीनाम् | मा | नः | अति | ख्यः | आ | गहि || 1) ‘मा नो अति ख्यः’ इति मा + नः (enclitic) संयोगः
- ‘अति’ उपसर्गः √ख्या-धातोः सह ‘अति-ख्य’ (overlook/ignore) अर्थे। 2) ‘आ गहि’ = आ-उपसर्ग + √गम् लोट् 2sg वैदिकरूप ‘गहि’। 3) उच्चारणचिह्नाः (अथा॑, ते॒, अन्त॑मानाम्, विद्याम॑, सुमती॒नाम्, नो॒, अति॑, ख्य॒, आ ग॑हि) पदेषु वैदिकस्वर-निर्देशाः
- पदच्छेदे स्वरचिह्नाः सामान्यतः न पृथक् कृताः।
The meaning
Outer meaning
May we know your most inward gracious thoughts; do not pass beyond us in your seeing—come to us.
Inner meaning
Indra’s ‘inmost’ (antamānām) are the deepest movements of luminous intelligence—subtle intuitions and right discernments (sumatī). The seeker prays that the divine Mind not ‘overlook’ the human instrument (mā naḥ ati khyaḥ), but turn its vision upon us and enter our field, so the inner guidance becomes knowable and intimate.
Universal truth
Grace becomes effective when higher consciousness consents to meet the seeker at their present level; the prayer of humility and receptivity invites intimate guidance rather than distant illumination.
Themes
invocation, inner guidance, grace and approach of the deity-power, knowledge over ignorance
The seer
- Rishi
- Madhucchandas Vaiśvāmitra
- Lineage
- Vaiśvāmitra
- Other hymns
- RV 1.4.2, RV 1.4.4
Family tradition
A cycle of progressive invocation: after calling Indra to Soma, the rishi asks for intimate access to Indra’s inner counsel.
Significance
Shows the psychological pivot from outer calling to inner communion—seeking not gifts alone but the divine intention behind the gifts.
The deity
- Devata
- Indra
- Epithets
- vipaścít (luminous knower—echoed in next verse), maghavān (bountiful—contextual), satya-kratu (true in will—conceptual)
- Related deities
- Soma, Agni, Sarasvatī (inspiration)
Cosmic role
Bringer of illumination and victorious wideness; guide of the Aryan advance.
Inner power
Intuitive discernment and protective attention of the higher mind that aligns the seeker with right movement.
In ritual
Where it is used
Soma-yajña sequences as a personal appeal within Indra-invocation.
अथा॑ ते॒ अन्त॑मानां वि॒द्याम॑ सुमती॒नाम् । मा नो॒ अति॑ ख्य॒ आ ग॑हि ॥
अथ॑ । ते॒ । अन्त॑मानाम् । वि॒द्याम॑ । सु॒ऽम॒ती॒नाम् । मा । नः॒ । अति॑ । ख्यः॒ । आ । ग॒हि॒ ॥
atha | te | antamānām | vidyāma | su-matīnām | mā | naḥ | ati | khyaḥ | ā | gahi
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3×8
Softly insistent; the second and third pādas carry a pleading restraint.
Induces receptivity and inward listening; steadies the mind into a prayerful quiet.
- अन्तमानाम् (antamānām)
- Literal: of the inmost. Symbolic: deepest intuitive movements beyond surface mind
- सुमतीनाम् (su-matīnām)
- Literal: good thoughts, gracious intentions. Symbolic: benevolent illuminations; right discernments that lead upward
- विद्याम (vidyāma)
- Literal: may we know. Symbolic: direct inner recognition (not mere information)
- अति ख्यः (ati khyaḥ)
- Literal: see past/over; overlook. Symbolic: higher vision passing beyond the seeker—prayer to be included in the light
- आ गहि (ā gahi)
- Literal: come here. Symbolic: descent/approach of illumined power into the embodied consciousness
Soma offering context (Indra-invocation in early morning pressing; invitatory usage in Soma-yajña sequences such as Agniṣṭoma frameworks)
After inviting Indra to drink—requesting his intimate favor and guidance.
Supplication (yācñā) for inner knowledge and Indra’s near presence.
Use when seeking guidance: before decisions, during inner conflict, or when meditation feels ‘distant’.
अन्तमानाम्: from अन्त 'end/limit; near' > अन्तम 'nearest/innermost' (superlative nuance), gen.pl. feminine agreeing with सुमतीनाम् (understood as 'those (boons/inspirations) that are most inward'). विद्याम: from √विद् 'to know, find, perceive'; Vedic optative/precative sense 'may we know/attain by knowledge'. सुमति: su- 'good' + mati- (from √मन् 'to think, form mind') meaning 'right thought, gracious inspiration, benevolent counsel'. अति-ख्यः: ati- 'beyond' + √ख्या/ख्यै 'to see, make known'—here 'do not overlook us / do not pass us by in your regard'. आ गहि: ā (hither) + gahi (imperative of √गम्), a standard invitational formula in Soma-liturgical address.
R̥ta (right order as right movement of thought and force), Sumati (right-minded inspiration as a vehicle of Truth)
Knowing Indra’s inmost ‘sumatī’ is aligning personal will with ṛta-guidance.
The inmost inspirations are satya-impulses—truth-movements descending into mind.
Descent of higher seeing into the human field as a key step in manifestation of truth.
Upward aspiration and downward grace dynamic (Integral Yoga resonance).
mid-morning to noon (Indra’s bright seeing—contextual)
Light = consciousness; ‘seeing past’ = transcendence without inclusion; ‘come here’ = immanence of the higher in the lower.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic action is the 'coming of Indra' (ā́ gahi) and his non-overlooking of the sacrificer (mā́ no áti khya): a recurrent Vedic motif where the divine Power must be drawn near and made inwardly present. Psychologically, Indra is the illumined force of victorious consciousness; the request is for access to his 'inmost' benefic inspirations (antamā́nāṃ sumatī́nām), i.e., the deepest right perceptions that sustain the battle against obscurity.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √विद् 'to know' continues PIE *weyd- 'see/know' (cf. Latin vidēre, English wit). √गम् 'go/come' continues PIE *gʷem- 'to go/come' (cf. Greek baínō is different; but Sanskrit gam- aligns with broader Indo-European motion-verb systems). The semantic bridge 'knowing as seeing' (√विद्) supports the verse’s inner logic: true approach to the deity is mediated by an inward seeing/knowing.
- What is the relationship between the Rishi and the Devata here?
- It is reciprocal and invitational: the seer seeks not merely outer aid but Indra’s intimate favor as 'sumati'—right-willed inspiration. The ṛṣi offers the call and the prepared consciousness (implicit in the Soma-liturgical setting), while Indra is asked to respond by approaching (ā́ gahi) and by directing his regard toward the aspirant rather than passing beyond (mā́ no áti khya). This frames a covenant of attention: divine seeing awakens human knowing (vidyā́ma).
Ask for intimate guidance: ‘Let the higher seeing include this mind and heart.’
hṛdaya (heart receptivity)
Nādī-śodhana 6 rounds, then chant on a long exhale to deepen surrender.
Receptive quiet with a subtle upward look.
Chant 9 times; after each repetition, pause and listen inwardly for the ‘inmost good thought’—a simple, clear next step rather than a complex answer.
Follow saṃhitā accents; keep ‘mā’ as a firm prohibition; allow a gentle lift on accented syllables without turning it melodic.
Mark the pause after vidyāma; give emphasis to mā no ati khyaḥ as the central plea.
अथा: clear aspirated th, अन्तमानाम्: dental n, long ā, सुमतीनाम्: su- as light, keep long ī, अति ख्यः: khy cluster—pronounce ‘khya’ cleanly, not ‘khiya’, आ गहि: long ā; short i in gahi
Soft, prayerful, inward.
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