Rig Veda 4.22.4: Mandala 4, Sukta 22, Mantra 4
Sukta 4.22
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
विश्वा रोधांसि प्रवतश्च पूर्वीर्द्यौॠष्वाज्जनिमन्रेजत क्षाः । आ मातरा भरति शुष्म्या गोर्नृवत्परिज्मन्नोनुवन्त वाताः ॥
viśvā́ rodhā́ṃsi pra-vátaś ca pūrvī́r dyáuḥ ṛṣvā́j jániman rejata kṣā́ḥ | ā́ mā́tarā bhárati śuṣmyā́ gór nṛ-vát parí-jmann nonuvanta vā́tāḥ ||
Todas as barreiras e as encostas antigas — o céu, desde o seu alto nascimento, estremeceu, e a terra. Ele traz à frente as duas Mães com a luz impetuosa; os ventos, varonis no seu giro, impelem adiante.
Word by Word
- विश्वा
- allAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्म (वस्तु-समूहः)Root विश्व (sarva)
- रोधांसि
- barriers, banks, boundsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्मRoot रोधस्
- प्रवतश्च
- slopes, descentsNounस्त्रीलिङ्ग, प्रथमा/द्वितीया, बहुवचन (छान्दस)Role कर्मRoot प्रवत्
- पूर्वीः
- former, earlierAdjectiveस्त्रीलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole विशेषण (रोधांसि/प्रवत: इत्यादीनाम्)Root पूर्व
- द्यौः
- Heaven (Sky)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot द्यौ (दिव्)
- ऋष्वात्
- from the lofty (height)Adjective (used substantively)पुं/नपुंसक, पञ्चमी, एकवचनRole अपादानRoot ऋष्व
- जनिमन्
- birth, originNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot जनिमन् (from √जन्)
- रेजत
- shook, trembledVerbलङ् (इम्पर्फेक्ट), प्रथमपुरुष, एकवचनRole क्रियाRoot √रेज्
- क्षाः
- EarthNounस्त्रीलिङ्ग, प्रथमा, एकवचन (वैदिक रूप)Role कर्तृ (समुच्चित-कर्तृ: द्यौः ... क्षाः)Root क्षाम्/क्षा (earth)
- आ
- towards, untoIndeclinable (preverb/preposition)उपसर्ग/निपातRoot आ
- मातरौ
- the two mothers (Heaven and Earth)Nounस्त्रीलिङ्ग, द्वितीया, द्विवचनRole कर्मRoot मातृ
- भरति
- bears, bringsVerbलट् (प्रेसेंट), प्रथमपुरुष, एकवचनRole क्रियाRoot √भृ
- शुष्म्या
- with/through the mighty (one), vigorousAdjectiveपुंलिङ्ग, तृतीया, एकवचनRole करण (सह/हेतु-भावः)Root शुष्म्य
- गोः
- of the cow (ray/cow as metaphor)Nounस्त्रीलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root गो
- नृवत्
- manfully, with manly powerAdverbial (indeclinable-like)अव्ययवत् प्रयोगःRole क्रियाविशेषणRoot नृवत् (नृ + वत्)
- परिज्मन्
- the circuit, the course (around)Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot परिज्मन्
- अनुवन्त
- followed, pursuedVerbलङ् (इम्पर्फेक्ट), प्रथमपुरुष, बहुवचनRole क्रियाRoot √अनु (अनु + √वन्/वन् ‘to win, pursue’)
- वाताः
- windsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot वात
Sandhi Notes
- पदच्छेदः (वैदिक-सन्धि-निरसन): विश्वा रोधांसि प्रवतः च पूर्वीः द्यौः ऋष्वात् जनिमन् रेजत क्षाः । आ मातरौ भरति शुष्म्या गोः नृवत् परिज्मन् अनुवन्त वाताः । मुख्य-सन्धयः: (1) प्रवतश्च = प्रवतः + च (विसर्ग-लोपः/श्चादेशः)
- (2) द्यौॠष्वाज् = द्यौः + ऋष्वात् (विसर्गः + ऋ-आदिः → ॠ; वैदिक संधि)
- (3) नोनुवन्त = अनुवन्त (पाठभेद/वैदिक दीर्घ-प्रगृह्य/नासिक्य-प्रभावः; पदपाठे सामान्यतः ‘अनुवन्त’)
The meaning
Outer meaning
All barriers and ancient slopes shook; heaven from its lofty birth and earth trembled. He brings the two Mothers forward with impetuous light; the winds in manlike circling drive on.
Inner meaning
Indra’s awakening-force breaks inner ‘barriers’ (rodhāṃsi) and destabilizes old gradients of consciousness (pravataḥ). He advances the two Mothers—Heaven and Earth, mind and body—into a new alignment by the driving luminous energy (śuṣmī). The winds (vātaḥ), symbolizing life-breath and vital currents, begin to circulate powerfully and intelligently (‘manlike’), supporting the new movement.
Universal truth
Transformation is holistic: when illumination acts, both higher thought and embodied life are brought forward together, and the breath/vital currents reorganize to carry the new order into action.
Themes
breaking inner dams, mobilizing the foundational powers, illumination driving transformation
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.22 (entire sūkta), RV 4.20, RV 4.23
Family tradition
Gautama hymns often weave cosmology with inner yoga: Heaven/Earth and Waters become psychological planes and energies in the sādhaka.
Significance
Vāmadeva’s Indra is the organizer of inner worlds—he does not only ‘fight’ but also ‘brings forward’ the foundations of consciousness for a new harmony.
The deity
- Devata
- Indra
- Epithets
- śuṣmī, śūra, vṛtrahan (implied)
- Related deities
- Vāyu, Maruts, Aditi (as mother-principle)
Cosmic role
Shaker of heaven and earth; remover of obstructions; leader of dynamic cosmic movements (winds, slopes, barriers).
Inner power
Force of illumination that mobilizes prāṇa and aligns mind-body as cooperating ‘Mothers’.
In ritual
Where it is used
Indra praise in Soma rite; invocation of force to overcome obstacles
विश्वा॒ रोधां॑सि प्र॒वत॑श्च पू॒र्वीर्द्यौॠ॒ष्वाज्जनि॑मन्रेजत॒ क्षाः । आ मा॒तरा॒ भर॑ति शु॒ष्म्या गोर्नृ॒वत्परि॑ज्मन्नोनुवन्त॒ वाता॑: ॥
विश्वा॑ । रोधां॑सि । प्र॒ऽवतः॑ । च॒ । पू॒र्वीः । द्यौः । ऋ॒ष्वात् । जनि॑मन् । रे॒ज॒त॒ । क्षाः । आ । मा॒तरा॑ । भर॑ति । शु॒ष्मी । आ । गोः । नृ॒ऽवत् । परि॑ऽज्मन् । नो॒नु॒व॒न्त॒ । वाताः॑ ॥
viśvā | rodhāṃsi | pra-vataḥ | ca | pūrvīḥ | dyauḥ | ṛṣvāt | janiman | rejata | kṣāḥ | ā | mātarā | bharati | śuṣmī | ā | goḥ | nṛ-vat | pari-jman | nonuvanta | vātāḥ
44
4×11 (approx.)
Rolling, propulsive; suitable for depicting shaking and forward motion.
Creates a sense of movement and clearing; supports breath-awareness and energizing circulation in meditation.
- रोधांसि (rodhāṃsi)
- Literal: barriers, obstructions. Symbolic: psychological resistances; knots in mind-vital
- प्रवत् (pravat)
- Literal: slope, descent. Symbolic: old habitual gradients; inherited tendencies (saṃskāra)
- द्यौः / क्षाः (dyauḥ/kṣāḥ)
- Literal: heaven/earth. Symbolic: mind-plane and embodied nature
- मातरा (mātarā)
- Literal: two Mothers. Symbolic: Heaven and Earth as dual foundation of the being; higher and lower nature
- शुष्मी (śuṣmī)
- Literal: impetuous, forceful. Symbolic: tapas-driven illumination
- गोः (goḥ)
- Literal: of the cow/light. Symbolic: rays of knowledge; luminous perceptions
- वाताः (vātāḥ)
- Literal: winds. Symbolic: prāṇic/vital currents; movements of life-force
Cosmic magnification within Indra hymn; supports invoking the breaking of rodhāṃsi (obstacles) in rite and seeker
During savana recitations emphasizing Indra’s world-shaking and releasing action.
Recitation alongside offerings; reinforcing the ‘forward bringing’ of powers that support the sacrifice.
Chant when feeling stuck or fragmented—intend integration of mind and body and a freer flow of breath-energy.
rodha ‘barrier’ from √rudh ‘to obstruct’ (cf. later ‘rodha’). dyauḥ/kṣāḥ cosmic pair. mātarā ‘two mothers’ indicates foundational supports. vāta from √vā ‘to blow’ becomes prāṇic movement inwardly. go (light) again signals illumination rather than cattle; śuṣmyā goḥ = impetuous luminous force.
obstruction (rodhas), heaven-earth integration, prāṇic propulsion (vāta)
Breaking rodhāṃsi restores right flow (ṛta) of energies and perceptions.
The ‘go’ as rays of truth-knowledge indicates satya’s emergence into the system.
Re-ordering of heaven/earth and activation of winds mirrors ongoing creation—cosmos renewed through divine force.
Integral Vedic psychology: planes and forces coordinated by illumined mind.
Slopes = habitual descents into lower reactions; winds = prāṇa reorganized; heaven/earth = mind/body brought forward into a new poise.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra’s world-shaking breakthrough: barriers (rodhāṃsi) and ancient channels are affected; heaven and earth tremble; the ‘two Mothers’ are brought forward. Mythically cosmic, psychologically a deep reconfiguration of mind-body supports under luminous force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The dyēus/earth pair is an inherited IE cosmological structure. Wind (√vā) as animating breath has broad IE parallels in the linkage of blowing and life-force. Obstruction vocabulary (√rudh) fits the common metaphor of blockage vs. flow.
- What is the relationship between the Rishi and the Devata here?
- The rishi witnesses Indra’s capacity to move even the ‘Mothers’—the foundational supports—implying trust that the same power can shift entrenched inner formations and set the life-energies (vātaḥ) into right motion.
Feel Indra ‘bringing forward the two Mothers’: unify clear thought (heaven) and grounded embodiment (earth).
anāhata (integration)
Slow coherent breathing (5–6 breaths/min) while chanting; emphasize smooth circularity like vātaḥ parijman.
Integrated dynamism—calm power with circulating prāṇa.
On each pāda, sense one layer clearing: (1) barriers dissolve, (2) mind-body shake free, (3) light-perceptions advance, (4) breath-currents drive the new rhythm into life.
Vedic accents as per Śākala; maintain clear udātta rises on key nouns (rodhāṃsi, mātarā, vātāḥ).
Observe triṣṭubh pacing; slight pause at pāda ends; keep consonant clusters clean (pravataś, parijman).
(rodhāṃsi): retroflex ḍh not used—keep dental dh; nasalization on āṃ, (pravataś): final ś lightly articulated, (ṛṣvāt): vocalic ṛ clear; ṣ retroflex, (mātarā): long ā vowels, (parijman): j + m clean transition
Wind-like continuity; steady, flowing tone with firm accents.
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