Rig Veda 1.164.45: Mandala 1, Sukta 164, Mantra 45
Sukta 1.164
- Rishi
- Dīrghatamas Aucathya
- Devata
- Vāk as multi-level power
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥
catvā́ri vāk párimitā padā́ni tā́ni vidur brāhmaṇā́ yé manīṣíṇaḥ | guhā́ trī́ṇi níhitā néṅgayanti turī́yaṃ vā́co manuṣyā́ vadanti ||
Mowa ma cztery odmierzone poziomy; znają je roztropni bramini, którzy posiadają mądrość. Trzy są ukryte w tajemnej jaskini i nie poruszają się; czwarty poziom mowy jest tym, którym mówią ludzie.
Word by Word
- चत्वारि
- fourAdjective (numeral)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole विशेषण (पदानि इति)Root चतुर् (संख्याप्रातिपदिक) → चत्वारि
- वाक्
- speechNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole सम्बन्ध/षष्ठी-सम्बन्ध (पदानि इति—‘वाचः’ अर्थे) अथवा विषय-निर्देशRoot वाच् (स्त्री. प्रातिपदिक)
- परिमिता
- measured, delimitedAdjective (past passive participle)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन (पदानि-सामानाधिकरण्ये)Role विशेषण (पदानि इति)Root परि-मा (धातु) → परिमित (कृदन्त) → परिमिता
- पदानि
- steps; words/quarters (of speech)Nounनपुंसकलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (विदुः इत्यस्य) / विषयRoot पद (नपुं. प्रातिपदिक)
- तानि
- thosePronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्म (विदुः इत्यस्य) / अनुवर्त्यRoot तद् (सर्वनाम)
- विदुः
- knowVerbलिट् (परिपूर्ण/परफेक्ट), परस्मैपद, प्रथमपुरुष, बहुवचनRole क्रियाRoot विद् (धातु, ‘जानाति’)
- ब्राह्मणाः
- Brahmins; sacred knowersNounपुल्लिङ्ग, प्रथमा, बहुवचनRole कर्तृ (विदुः) तथा ‘ये’ इत्यस्य विशेष्यRoot ब्राह्मण (पुं. प्रातिपदिक)
- ये
- whoPronoun (relative)पुल्लिङ्ग, प्रथमा, बहुवचनRole कर्तृ (मनीषिणः) / सम्बन्धकRoot यद् (सर्वनाम)
- मनीषिणः
- wise, insightfulNoun/Adjectiveपुल्लिङ्ग, प्रथमा, बहुवचनRole कर्तृ (ये…); ब्राह्मणाः इत्यस्य विशेषणRoot मनीषिन् (पुं. प्रातिपदिक; ‘मनीषा’ से) अथवा मनीषिन्- (विशेषण)
- गुहा
- in hiding; in the secret placeIndeclinable (locatival adverb) / Noun used adverbiallyअव्यय (स्थाने—‘in secret/within the cave’)Role अधिकरण (निहिताः/नेङ्गयन्ति)Root गुहा (स्त्री. प्रातिपदिक) अव्ययीभावे ‘गुहायाम्’ अर्थे
- त्रीणि
- threeAdjective (numeral)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्म/विशेषण (निहिताः—‘three [of them]’)Root त्रि (संख्याप्रातिपदिक) → त्रीणि
- निहिताः
- placed, hiddenAdjective/Participle (PPP)पुल्लिङ्ग, प्रथमा, बहुवचन (अत्र ‘त्रीणि’ नपुंसकं स्यात्; वैदिके लिङ्ग-व्यत्यय/सामान्य-बहुवचन-प्रयोगः सम्भवः; अर्थतः ‘त्रीणि [पदानि] निहितानि’)Role कर्तृ-विशेषण (नेङ्गयन्ति इत्यस्य) / अवस्थाRoot नि-धा (धातु) → निहित (कृदन्त) → निहिताः
- नेङ्गयन्ति
- do not move/stirVerbलट्, परस्मैपद, प्रथमपुरुष, बहुवचनRole क्रियाRoot निङ्ग्/इङ्ग् (धातु ‘चलने’) + न- (निषेध) → नेङ्गयति (कारयति/प्रयोजक)
- तुरीयम्
- the fourthAdjective (ordinal)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म (वदन्ति—‘the fourth [part]’) / विशेष्य-अनुवृत्ति (पदम्)Root तुरीय (क्रमवाचक-प्रातिपदिक)
- वाचः
- of speechNounस्त्रीलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (तुरीयम्—‘of speech’)Root वाच् (स्त्री. प्रातिपदिक)
- मनुष्याः
- humansNounपुल्लिङ्ग, प्रथमा, बहुवचनRole कर्तृ (वदन्ति)Root मनुष्य (पुं. प्रातिपदिक)
- वदन्ति
- speak, utterVerbलट्, परस्मैपद, प्रथमपुरुष, बहुवचनRole क्रियाRoot वद् (धातु ‘भाषणे’)
Sandhi Notes
- पदच्छेदः (RV-पदपाठानुसार): चत्वारि । वाक् । परिमिता । पदानि । तानि । विदुः । ब्राह्मणाः । ये । मनीषिणः । गुहा । त्रीणि । निहिताः । न-इङ्गयन्ति → नेङ्गयन्ति (निषेध-न + इङ्गयन्ति; स्वर-सन्धिना ए + ङ्ग). तुरीयम् । वाचः । मनुष्याः । वदन्ति । ‘गुहा’ अव्ययीभावेन ‘गुहायाम्/गुह्ये’ अर्थे। ‘निहिताः’ इत्यत्र वैदिके लिङ्ग-व्यत्ययः/सामान्य-बहुवचन-प्रयोगः सम्भवः
- अर्थतः ‘त्रीणि (पदानि) निहितानि’ इति।
The meaning
Outer meaning
Speech has four measured levels; wise brahmans know them. Three are hidden in the secret cave and do not move; the fourth is what humans speak.
Inner meaning
Vāk is not merely uttered language but a descending power of consciousness. The ‘four levels’ are four planes/grades of expression: (1) the supreme, causal truth-speech (para) where word and reality are one; (2) the luminous seeing-speech (paśyantī) where meanings are directly beheld; (3) the formative inner speech (madhyamā) where thought-forms take shape; (4) the articulated speech (vaikharī) used by ordinary humanity. The three higher are ‘in the cave’ (guhā)—inward, subtle, often motionless to the surface mind. Spiritual practice turns inward to awaken these hidden levels so speech becomes mantra: an expression of truth-force rather than opinion.
Universal truth
Human communication is only the surface of a deeper creative power. True knowledge and transformative speech arise when inner levels of consciousness are opened and aligned with truth.
Themes
Vāk doctrine, Esotericism, Initiation/qualification
The seer
- Rishi
- Dīrghatamas Aucathya
- Other hymns
- Rig Veda 1.164.1-52
Family tradition
Visionary-poet of the 1.164 riddle-hymn; transmitter of secret correspondences of speech, light, and ṛta.
Significance
This is a foundational Vedic statement on mantra-theory: speech as a multi-tiered consciousness-power. In Aurobindo/Kashyap readings it supports the yoga of inner hearing (śruti) and truth-speaking (satyavākya).
The deity
- Devata
- Vāk (the Word)
- Epithets
- Devī Vāk (implied), Measured (parimitā), Hidden-in-the-cave (guhānihitā)
- Related deities
- Sarasvatī, Bṛhaspati (lord of the Word), Agni (carrier of mantra)
Cosmic role
Mediates between the One Truth and manifested worlds; creates forms by naming; carries revelation through mantra.
Inner power
Inner hearing, intuition, inspired expression; capacity for truth-force in speech and thought.
In ritual
Where it is used
Mantra-vidyā instruction; recited in contexts emphasizing correct speech and inspired utterance.
च॒त्वारि॒ वाक्परि॑मिता प॒दानि॒ तानि॑ विदुर्ब्राह्म॒णा ये म॑नी॒षिण॑: । गुहा॒ त्रीणि॒ निहि॑ता॒ नेङ्ग॑यन्ति तु॒रीयं॑ वा॒चो म॑नु॒ष्या॑ वदन्ति ॥
च॒त्वारि॑ । वाक् । परि॑ऽमिता । प॒दानि॑ । तानि॑ । विदुः । ब्रा॒ह्म॒णाः । ये । म॒नी॒षिणः॑ । गुहा॑ । त्रीणि॑ । निऽहि॑ता । न । इ॒ङ्ग॒य॒न्ति॒ । तु॒रीय॑म् । वा॒चः । म॒नु॒ष्याः॑ । व॒द॒न्ति॒ ॥
catvāri | vāk | pari-mitā | padāni | tāni | viduḥ | brāhmaṇāḥ | ye | manīṣiṇaḥ | guhā | trīṇi | ni-hitā | na | iṅgayanti | turīyam | vācaḥ | manuṣyāḥ | vadanti
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4 x ~11 syllables
balanced and didactic; supports enumeration (four/three/fourth)
Produces lucidity and inward turning; the cadence naturally ‘steps down’ from subtle to spoken, mirroring the doctrine.
- वाक् (vāk)
- Literal: speech. Symbolic: creative Word; power of consciousness that forms and reveals reality
- चत्वारि (catvāri)
- Literal: four. Symbolic: four planes/levels of expression (para/paśyantī/madhyamā/vaikharī)
- परिमिता (parimitā)
- Literal: measured, delimited. Symbolic: graded, proportioned manifestation; each level has its law and limit
- पदानि (padāni)
- Literal: steps/words/quarters. Symbolic: stations of the Word; levels of manifestation
- ब्राह्मणाः मनीषिणः (brāhmaṇāḥ manīṣiṇaḥ)
- Literal: brahmans, discerning sages. Symbolic: those established in brahman-consciousness; intuitive knowers
- गुहा (guhā)
- Literal: cave. Symbolic: heart-cave / secret consciousness (subtle inner being)
- निहिता (nihitā)
- Literal: placed/hidden. Symbolic: involved, latent powers awaiting awakening
- तुरीयम् (turīyam)
- Literal: the fourth. Symbolic: outer speech; also a hint toward ‘turiya’ as beyond ordinary states (by resonance)
Hermeneutic key for mantra-recitation: distinguishes outer utterance from inner speech-levels; supports initiatory teaching and meditative japa
Before study/teaching, chanting, or any practice requiring purity of speech (satya, mantra).
Ācamana and silent inward recollection, then recitation to consecrate speech.
Use as a vow-mantra for mindful speech: pause, feel the ‘cave’ within, speak only what aligns with the deeper truth-sense.
vāk from √vac ‘speak’ (PIE *wekʷ- ‘voice, speak’). pari-mitā from √mā ‘measure’ with pari- ‘around’ → delimited levels. guhā ‘cave’ from √guh ‘hide’; indicates concealed inner planes. iṅg ‘move’ (iṅgayanti) suggests vibration; the hidden levels are beyond ordinary mental-vocal vibration.
Four levels of speech (later mapped as parā-paśyantī-madhyamā-vaikharī, though RV does not name them), Inner cave (guhā) as subconscious/superconscious depth, Mantra efficacy through inner activation
Right speech is speech aligned with ṛta; the higher three levels are closer to ṛta’s direct seeing.
Satya is not mere factuality but speech that carries truth-force from deeper planes.
The world is formed by the Word descending in graded steps; manifestation is a ‘measured’ articulation of the infinite.
Mantra-śāstra seed; Upaniṣadic and later Tantric correspondences (four levels of sound) with psychological interpretation.
Heart-cave as inner chamber; still higher speech as silent vibration; outer speech as surface wave.
- What is the primary Vedic 'mythologem' present in this verse?
- The hidden triune speech within the cave and the manifest fourth: a mythologem of concealed power. Speech is not merely sound but a layered cosmic force; most of it is occult (guhā), and only a surface portion becomes human language.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vāk/√vac continues PIE *wekʷ- (Latin vox, English voice). The notion of ‘measured steps’ (padāni, pari-mitā) parallels IE poetic metrics and formulaic tradition, where speech is structured in ‘feet’ and ‘measures’—here internalized into levels of consciousness.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi is an initiate of Vāk: he asserts that only manīṣiṇaḥ truly know her full extent. The devatā grants power in proportion to inner access; ordinary humans handle only the fourth, while the seer seeks to awaken the hidden three for transformative mantra.
Listen inwardly for the silent source of words; practice ‘speech from the cave’—let utterance arise from calm intuition rather than reaction.
Vishuddha (speech) with support from Anahata (heart-cave)
Bhrāmarī (humming) to feel inner resonance; then silent japa to sense subtler levels.
From outer verbal mind to inner still vibration; a shift toward paśyantī-like direct meaning.
Before speaking: (1) pause, (2) feel the heart-cave, (3) let the thought-form settle, (4) speak briefly and truly. For mantra-japa, aim to move from voiced (vaikharī) to mental (madhyamā) to silent luminous (paśyantī) awareness.
Triṣṭubh with clear udatta on numerals (catvāri, trīṇi, turīyam) in many recitational traditions; keep tonal contrasts crisp.
Mark the counts (four/three/fourth) with slight emphasis; soften on guhā to invite inwardness.
(catvāri): ‘tvā’ conjunct clean, (vāk): long ā; final k unreleased but clear, (parimitā): short i; dental t, (guhā): voiced h, long ā, (nihitā): aspirate h lightly, (neṅgayanti): velar nasal ‘ṅg’ cluster
soft, inward, sustained; allow brief silence after each pāda
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