Rig Veda 4.39.6: Mandala 4, Sukta 39, Mantra 6
Sukta 4.39
- Rishi
- Vāmadeva Gautama
- Devata
- Dadhikrāvan
- Chandas
- Anuṣṭubh-like cadence is possible here
- Rasa
- Vira (heroism) and Shanta (peace)
दधिक्राव्णो अकारिषं जिष्णोरश्वस्य वाजिनः । सुरभि नो मुखा करत्प्र ण आयूंषि तारिषत् ॥
dadhikrā́vṇo akāriṣaṃ jiṣṇór aśvásya vā́jinaḥ | surabhí no múkhā karat prá ṇa āyū́ṃṣi tāriṣat ||
Aku telah menggubah madah ini bagi Dadhikrāvan, kuda penakluk yang sarat kelimpahan. Semoga ia menjadikan wajah-hadapan kami harum dan bercahaya; semoga ia membawa daya-hayat kami melampaui lintasan-lintasan yang membatasi.
Word by Word
- दधिक्राव्णः
- of DadhikrāvanNoun (proper name)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive relation)Root दधिक्रावन्- (प्रातिपदिक; अश्वदेवता/दधिक्रावन्)
- अकारिषम्
- I have made / I have performedVerbलुङ् (aorist), उत्तमपुरुष, एकवचन, परस्मैपदRole कर्तृ (speaker ‘I’)Root कृ (√कृ ‘to make/do’)
- जिष्णोः
- of the victorious oneAdjective (used substantively)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot जिष्णु- (प्रातिपदिक; ‘victorious’)
- अश्वस्य
- of the horseNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot अश्व-
- वाजिनः
- of the racer / prize-winnerAdjective (used substantively)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot वाजिन्- (प्रातिपदिक; ‘prize-winning, swift’)
- सुरभि
- fragrant, sweet-smellingAdjectiveनपुंसकलिङ्ग/अव्ययीभाववत् प्रयोगः; here used predicatively ‘fragrant’Role कर्मप्रवचनीय-सम्बन्ध / विधेयविशेषणRoot सुरभि-
- नः
- for us / ourPronounषष्ठी, बहुवचनRole सम्प्रदान/सम्बन्ध (for us / our)Root अस्मद् (enclitic pronoun)
- मुखात्
- from (his/your) mouthNounनपुंसकलिङ्ग, पञ्चमी, एकवचनRole अपादान (source: ‘from the mouth’)Root मुख-
- करत्
- let him make / may he makeVerbलोट् (injunctive/imperative-like Vedic), तृतीयपुरुष, एकवचन, परस्मैपदRole कर्तृ (he = Dadhikrāvan)Root कृ (√कृ ‘to make/do’)
- प्र
- forth, forwardIndeclinableRole क्रियाविशेषण (preverbial intensifier)Root प्र (उपसर्ग/निपात)
- नः
- for us / ourPronounषष्ठी, बहुवचनRole सम्प्रदान/सम्बन्धRoot अस्मद् (enclitic pronoun)
- आयूंषि
- lifetimes, vital powersNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot आयुस्-
- तारिषत्
- may he carry through / may he help (us) crossVerbलुङ् (aorist), तृतीयपुरुष, एकवचन, परस्मैपदRole कर्तृ (he)Root तॄ (√तॄ ‘to cross over, carry through’)
Sandhi Notes
- Sandhi resolution (pada-wise): दधिक्राव्णो॑ → दधिक्राव्णः (gen. sg. before vowel)
- अकारिषं → अकारिषम् (m before pause)
- जिष्णोरश्वस्य → जिष्णोः + अश्वस्य (visarga before vowel)
- वाजिन॑: → वाजिनः
- सुरभि नो मुखा करत् → सुरभि + नः + मुखात् + करत् (Vedic text shows मुखा for मुखात् with sandhi/orthographic reduction)
- प्र ण॒ आयूं॑षि → प्र + नः + आयूंषि
- तारिषत् is finite verb closing the clause
The meaning
Outer meaning
I have fashioned a hymn/act for Dadhikrāvan, the conquering swift horse of plenitude. May he make our front/face fragrant; may he carry our life-spans forward across (beyond) the crossings.
Inner meaning
The rishi ‘forms’ (akāriṣam) a conscious formulation—mantra as shaped will—for the victorious dynamic force (Dadhikrāvan). This force makes the ‘mukhā’ (the front of consciousness: our leading intention, speech, and perception) surabhi—pure, sweet, attractive to the gods, and luminous in influence. Then it bears the life-energies (āyūṃṣi: life-powers, durations of striving) beyond limiting passages—those inner ‘fords’ where one usually falls back into habit or fatigue.
Universal truth
Rightly shaped intention and speech can purify the forefront of life; when the leading edge becomes clear and ‘fragrant’ (pure), the whole life-current can cross beyond its ordinary limits.
Themes
benediction, victory-force, purified speech, lifeforce advancement
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.39, RV 4.40
Family tradition
Gautama seers often emphasize the efficacy of mantra as a formed power (kriyā) that carries the life beyond limitation.
Significance
Here Vāmadeva shows mantra as ‘made’—a deliberate inner craftsmanship that invites a victorious force to purify the front of the being and extend the journey.
The deity
- Devata
- Dadhikrāvan
- Epithets
- jiṣṇu (conquering), vājī/vājina (winner of plenitude), swift steed
- Related deities
- Indra (victory/illumination), Uṣas (impulsion), Agni (leader of yajña)
Cosmic role
A dynamic, victorious impulsion that leads the sacrifice forward and secures passage across limiting intervals.
Inner power
Purifies the leading edge of consciousness (speech/intention) and strengthens continuity of prāṇa for sustained ascent.
In ritual
Where it is used
Consecratory praise to Dadhikrāvan within the hymn sequence; supportive recitation for success, safe passage, and vitality.
द॒धि॒क्राव्णो॑ अकारिषं जि॒ष्णोरश्व॑स्य वा॒जिन॑: । सु॒र॒भि नो॒ मुखा॑ कर॒त्प्र ण॒ आयूं॑षि तारिषत् ॥
द॒धि॒ऽक्राव्णः॑ । अ॒का॒रि॒ष॒म् । जि॒ष्णोः । अश्व॑स्य । वा॒जिनः॑ । सु॒र॒भि । नः॒ । मुखा॑ । क॒र॒त् । प्र । नः॒ । आयूं॑षि । ता॒रि॒ष॒त् ॥
dadhi-krāvṇaḥ | akāriṣam | jiṣṇoḥ | aśvasya | vājinaḥ | surabhi | naḥ | mukhā | karat | pra | ṇaḥ | āyūṃṣi | tāriṣat
32
Likely 4×8 syllables (Anuṣṭubh tendency), though RV recensional variations may shift counts.
Compact, mantra-like punch—quick turns and clear petitions.
Feels like a focused consecration: good for sealing intention and directing force to the ‘front’ of consciousness.
- akāriṣam
- Literal: I have made/fashioned. Symbolic: conscious formation of mantra-will; shaping of inner act
- jiṣṇoḥ
- Literal: of the conquering one. Symbolic: the victorious energy that overcomes obstruction
- aśvasya vājinaḥ
- Literal: of the horse, the prize-winner. Symbolic: vital force that wins plenitude (vāja) when yoked to truth
- surabhi
- Literal: fragrant, sweet-smelling. Symbolic: purity and luminous attractiveness of consciousness; offering fit for the gods
- mukhā
- Literal: faces/fronts/mouths. Symbolic: the leading consciousness—speech, intention, the forward perception
- āyūṃṣi
- Literal: life-spans, life-powers. Symbolic: currents of vitality and duration of the inner journey
- tāriṣat
- Literal: may he carry across. Symbolic: passage beyond limiting thresholds; transcendence of habitual boundaries
Concluding benediction: after praise, request for purification of the ‘front’ and prolongation/advancement of life; inner practice: mantra for making speech and will ‘surabhi’ and for crossing inner limits.
As an ancillary verse in sacrificial sequences; also apt before journeys/contests in later practice contexts.
Recitation as a ‘making’ (kṛ) of the offering through speech; dedicatory utterance to empower the rite.
Use as a pre-practice sankalpa: ‘May my leading intention be pure and effective; may my life-force carry me beyond today’s limits.’
vājin: from vāja (often ‘prize/food’), but root-field √vaj ‘to be strong, vigorous’ supports ‘plenitude of force’; thus ‘vājin aśva’ = energy bearing fullness. surabhi ‘fragrant’ (su- + √rabh/√rambh debated; standard meaning ‘sweet-smelling’) becomes an image for purified prāṇa and clarified expression (‘mukhā’). √tṛ ‘cross’ is central in Vedic soteriology: crossing beyond limitation/obstruction; āyūṃṣi in plural = multiple life-energies and spans to be carried forward.
crossing (tṛ) beyond limitation, vāja as plenitude, purification of expression (mukhā)
The ‘conquering’ is true conquest when movement is right (ṛta) and continuous across thresholds.
Purified ‘mukhā’ implies truthful speech and straight intention.
Mantra as formative power—speech creates a new arrangement of forces in the being.
Mantra-śakti emphasis consonant with Aurobindo/Kashyap psychological exegesis.
Horse = mobilized vital; fragrance = purity/clarity; crossing = transition between states of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘crossing-over by the steed’ mythologem: the divine horse-power not only wins but carries the human life-energies across limiting frontiers (tṛ), while purifying the ‘face/front’—the outward expression and leading consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √tṛ ‘cross’ has IE parallels in transit/crossing semantics (cf. English ‘through’ from *terh₁ in some analyses; Sanskrit √tṝ is often compared with IE crossing roots). √ji ‘conquer’ is an old Indo-Iranian/IE victory root-set. The semantic elevation of ‘horse’ from animal to vehicle of power is a common IE poetic trope.
- What is the relationship between the Rishi and the Devata here?
- The Rishi offers a crafted act (akāriṣam) and requests an inner return: not material gain, but refinement of the front nature (mukhā) and the forward-carrying of life-energies (āyūṃṣi) toward a freer, wider state.
Bring awareness to the ‘front’—the point from which you meet life (speech, gaze, intention). Offer it to the divine Force and ask it to become surabhi (pure, luminous, beneficent).
Vishuddha (purified speech/‘mukhā’) supported by Manipura (vital drive).
8-8 gentle equal breathing while repeating surabhi…mukhā…; feel purification on exhale, forward strength on inhale.
Collected, purified, quietly victorious.
Before action: speak less, mean more. Let mantra refine intention; then act with one-pointed force.
Maintain Vedic accents as marked in Saṃhitā (e.g., दधिक्राव्णो॑, मुखा॑, आयूं॑षि).
Keep the petitions (karat, tāriṣat) clearly articulated at the end of their clauses; slight pause after vājinaḥ.
: pronounce -krāv- with long ā; ṇ is retroflex nasal, : long ā; j is soft palatal, : long ā and long ū; ṣ retroflex
Clear, slightly brighter tone to evoke ‘fragrance’ and purity.
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