Rig Veda 4.45.1: Mandala 4, Sukta 45, Mantra 1
Sukta 4.45
- Rishi
- Vāmadeva Gautama
- Devata
- Aśvinau
- Chandas
- Jagatī or Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
एष स्य भानुरुदियर्ति युज्यते रथः परिज्मा दिवो अस्य सानवि । पृक्षासो अस्मिन्मिथुना अधि त्रयो दृतिस्तुरीयो मधुनो वि रप्शते ॥
eṣá syá bhānúr úd iyarti yujyáte ráthaḥ pári-jmā divó asyá sānavi | pṛkṣā́so asmín mithunā́ ádhi tráyo dṛ́tis turī́yo mádhuno ví rapśate ||
एष स्य भानुरुदीयर्ति; युज्यते रथः परिज्मा दिवोऽस्य सानवि। अस्मिन्मिथुना पृक्षासोऽधि स्थाप्येते; त्रयो दृतयश्चतुर्थी च मधुनः परिपूर्णा विस्तीर्णा विरप्शन्ते।
Word by Word
- एषः
- this (one)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot एतद् (sarvanāma-prātipadika)
- स्यः
- indeed, justIndeclinable/Particleनिपातः (वेदिकः), अव्ययम्Root स्य (deictic particle/pronoun, Vedic)
- भानुः
- beam, radiance (sun-ray)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot भानु (prātipadika)
- उद्
- up, forthIndeclinable/Preverbउपसर्गःRoot उद् (upasarga)
- ईयर्ति
- sets in motion, raisesVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Root ईर् (धातु; √īr ‘to set in motion, raise’)
- युज्यते
- is yoked, is harnessedVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Root युज् (धातु; √yuj ‘to yoke, join’)
- रथः
- chariotNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot रथ (prātipadika)
- परि
- aroundIndeclinable/Preverbउपसर्गः/अव्ययम्Root परि (upasarga)
- ज्मा
- (one) going around, circlingNounपुंलिङ्गः, प्रथमा, एकवचनम् (वेदिक-रूपम्)Role KartāRoot ज्मन्/ज्मा (Vedic prātipadika; ‘course/going, circuit’)
- दिवः
- of heaven, of the skyNounस्त्रीलिङ्गः, षष्ठी, एकवचनम्Root दिव्/द्यौ (prātipadika)
- अस्य
- of him/itsPronounपुं/नपुंसकलिङ्गः, षष्ठी, एकवचनम्Root इदम् (sarvanāma-prātipadika)
- सानवि
- on the ridge/summitNounनपुंसकलिङ्गः, सप्तमी, एकवचनम् (वेदिक-रूपम्)Role AdhikaraṇaRoot सानु (prātipadika)
- पृक्षासः
- sprinklings, minglings (drops/mixtures)Nounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot पृक्षा (prātipadika; ‘sprinklings/mixtures’, Vedic)
- अस्मिन्
- in this (one/place)Pronounपुं/नपुंसकलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot इदम् (sarvanāma-prātipadika)
- मिथुना
- a pair, two togetherAdjective/Nounनपुंसकलिङ्गः, प्रथमा/द्वितीया, द्विवचनम् (युगलरूपेण ‘a pair’)Role KartāRoot मिथुन (prātipadika)
- अधि
- upon, overIndeclinable/Preverbउपसर्गः/अव्ययम्Root अधि (upasarga)
- त्रयः
- threeNumeral/Adjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot त्रि (संख्याप्रातिपदिक)
- दृतिः
- skin-bag, leather vesselNounस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot दृति (prātipadika)
- तुरीयः
- the fourthAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तुरीय (ordinal prātipadika)
- मधुनः
- of honey/sweetness (mead)Nounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Root मधु (prātipadika)
- वि
- apart, forthIndeclinable/Preverbउपसर्गः/अव्ययम्Root वि (upasarga)
- रप्शते
- sprays forth, scattersVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Root रप्श् (धातु; √rapś ‘to scatter/sprinkle, spurt’, Vedic)
Sandhi Notes
- Sandhi resolution (pada-wise): एष स्य → एषः + स्यः (visarga before sibilant; Vedic deictic particle)
- भानुरुदियर्ति → भानुः + उद् + ईयर्ति (visarga + ud-; preverb ud- with √īr)
- युज्यते रथ: → रथः (visarga written as ‘:’)
- परिज्मा → परि + ज्मा (preverb + Vedic noun)
- दिवो अस्य → दिवः + अस्य (o < aḥ + a)
- अस्मिन्मिथुना → अस्मिन् + मिथुना (n + m gemination in saṃhitā)
- त्रयो दृतिस्तुरीयो → त्रयः + दृतिः + तुरीयः (saṃhitā coalescence/visarga loss in recitation)
- मधुनो वि → मधुनः + वि (o < aḥ + v)
The meaning
Outer meaning
A radiance rises; a chariot that goes around is yoked on the ridge of heaven. The paired steeds are set here; three skins and a fourth of honey are spread out fully.
Inner meaning
The rising bhānu is the emerging illumination—dawn-like light in consciousness. The ‘all-circling chariot’ yoked on heaven’s ridge suggests the higher movement of the gods (Aśvin dynamism) established at the summit of mind, ready to descend and pervade. The paired steeds are the dual energies—often interpreted as the two complementary life-forces or prāṇas, or the twin faculties that must work together (will and discernment; inhalation and exhalation refined). The ‘three skins’ (dṛti) and a ‘fourth of honey’ indicate layered receptacles of consciousness: three foundational sheaths/instruments (body, life, mind) prepared to hold the flow, and a fourth—madhu—Ananda, the sweetness that completes and perfects the offering. The imagery is of a prepared inner system ready for the descent of delight and illumination.
Universal truth
Illumination is not random: it rises when the inner vehicle is yoked to the higher plane and the instruments are prepared to receive. When the layers of our being become fit receptacles, the sweetness of realized consciousness spreads and nourishes the whole life.
Themes
dawn-radiance, chariot-yoking, Soma-madhu, fourfold-symbolism
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.45 (continuing Aśvin imagery), RV 4.1 (Agni as leader of inner sacrifice; preparatory to illumination)
Family tradition
Visionary-poetic mapping of inner ascent: light rising, vehicles yoked, receptacles prepared—typical of Vāmadeva’s symbolic precision.
Significance
He presents the yoga of preparation: illumination (bhānu) and delight (madhu) require a yoked, orderly movement and vessels capable of holding the descent.
The deity
- Devata
- Aśvinau (contextual)
- Epithets
- Parijmā (all-circling, as chariot attribute), Mithunā (paired, as their steeds/duality)
- Related deities
- Uṣas (dawn illumination), Sūrya (radiance), Soma (honeyed delight)
Cosmic role
Agents of the dawn-movement: they link the summit of heaven with the human field, bringing illumination and sweet sustenance.
Inner power
They yoke the energies, harmonize dualities, and enable the descent/spread of Ananda into the prepared sheaths of the being.
In ritual
Where it is used
Descriptive stuti in Aśvin context; also fits Soma imagery (skins/vessels) in Soma rites.
ए॒ष स्य भा॒नुरुदि॑यर्ति यु॒ज्यते॒ रथ॒: परि॑ज्मा दि॒वो अ॒स्य सान॑वि । पृ॒क्षासो॑ अस्मिन्मिथु॒ना अधि॒ त्रयो॒ दृति॑स्तु॒रीयो॒ मधु॑नो॒ वि र॑प्शते ॥
ए॒षः । स्यः । भा॒नुः । उत् । इ॒य॒र्ति॒ । यु॒ज्यते॑ । रथः॑ । परि॑ऽज्मा । दि॒वः । अ॒स्य । सान॑वि । पृ॒क्षासः॑ । अ॒स्मि॒न् । मि॒थु॒नाः । अधि॑ । त्रयः॑ । दृतिः॑ । तु॒रीयः॑ । मधु॑नः । वि । र॒प्श॒ते॒ ॥
eṣaḥ | syaḥ | bhānuḥ | ut | iyarti | yujyate | rathaḥ | pari-jmā | divaḥ | asya | sānavi | pṛkṣāsaḥ | asmin | mithunāḥ | adhi | trayaḥ | dṛtiḥ | turīyaḥ | madhunaḥ | vi | rapśate
Jagatī or Triṣṭubh (probable; verse appears longer)
48
Likely 4 pādas of ~12 syllables (Jagatī tendency); exact scansion requires padic syllable count with sandhi resolution.
More flowing and descriptive than standard Triṣṭubh; panoramic, ‘circling’ movement matching parijmā.
Induces a spacious, visualized ascent; supports contemplative imaging of light rising and sweetness spreading.
- भानु (bhānu)
- Literal: radiance, light. Symbolic: illumination; awakening light of consciousness
- उद् इयर्ति (ud iyarti)
- Literal: rises up. Symbolic: ascent of awareness; emergence of dawn-like insight
- रथः परिज्मा (rathaḥ parijmā)
- Literal: all-circling chariot. Symbolic: pervasive divine movement; integrative dynamism
- दिवः सानवि (divaḥ sānavi)
- Literal: on the ridge/summit of heaven. Symbolic: at the summit of mind; higher plane of consciousness
- पृक्षासः मिथुना (pṛkṣāso mithunā)
- Literal: paired steeds. Symbolic: twin energies/faculties yoked in harmony
- दृति (dṛti)
- Literal: skin/leather bag. Symbolic: receptacle/sheath; vessel of holding force (layers of being)
- मधु (madhu)
- Literal: honey. Symbolic: Ananda; sweetness of immortality-consciousness
- वि रप्शते (vi rapśate)
- Literal: is spread out, unfolds fully. Symbolic: pervasion of delight/light through the system
Morning movement and Soma context: imagery of yoking the chariot and the distribution/containment of madhu (Soma-delight) for the rite.
During praise sections that depict the divine approach and readiness of offerings/vessels.
Stuti with symbolic depiction of preparation and offering vessels.
A visualization-mantra: use to prepare the ‘vessels’ (body-life-mind) before deeper meditation; cultivate readiness to receive Ananda.
bhānú ‘beam’ (light as consciousness). √īr ‘rise/stir’ (ud iyarti) marks awakening. yujyáte from √yuj ‘yoke’ (PIE *yeug-). pari-jmā ‘going around’ (pari + √gam/√jmā? Vedic epithet meaning ‘all-encompassing’). dṛ́ti ‘skin/bag’ suggests containers; in inner reading: layers/vehicles holding Soma-delight (madhu). turī́ya ‘fourth’ evokes a completeness beyond the triad—suggestive of a transcending fullness.
awakening light (bhānu), yoking of forces (yuj), fourfold completeness (turīya as symbolic completion)
Yoking on heaven’s ridge expresses ṛta as right alignment with the higher order before descent.
True light rises when consciousness aligns with its higher summit, not when driven by restless desire.
Unfolding (vi rapśate) of delight/light into the manifest instruments; layered embodiment of consciousness.
Symbolic Veda leading toward Upaniṣadic sheath-logic (kośa-like receptacles) without forcing later terminology.
Dawn (explicit radiance rising)
Emerging illumination at the summit of mind; harmonized energies; prepared sheaths receiving and distributing Ananda.
- What is the primary Vedic 'mythologem' present in this verse?
- The dawn-like rising of radiance and the yoking of the divine chariot; alongside the ‘honey’ (madhu/Soma) prepared in containers (dṛti). Innerly, it is the preparation of the being: light awakens, the vehicle of progress is yoked, and delight-essence is made available in ordered layers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj ‘yoke’ is classic PIE *yeug- (Latin iungō, English yoke). The light-rise verb √īr/īray- reflects ancient IE ‘stir/raise’ semantics (Indo-Iranian continuity). Numeral structuring (three + fourth) reflects archaic Indo-European poetic numerology used to encode completeness.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi describes the objective signs of the gods’ approach—radiance rising and the chariot being yoked—suggesting that right preparation in consciousness calls down the divine movement and releases the stored sweetness (madhu) for transformative use.
Visualize illumination rising to the ‘heavenly ridge’ of mind; yoke the paired energies; receive sweetness into the whole being.
Sahasrāra/Ājñā (heavenly ridge/illumination) with Anāhata (madhu as sweetness)
Nāḍī-śodhana then 12 slow breaths with equal inhale/exhale, feeling ‘paired steeds’
Luminous, spacious awareness with gentle bliss-pervasion.
Chant once, then: (1) feel a rising beam at the crown/brow (bhānu), (2) sense breath-pair moving evenly (mithunā), (3) relax body-life-mind as three receptive ‘skins’, (4) allow a subtle sweetness to spread without grasping (vi rapśate).
Rigvedic accents with notable lift on ‘bhānuḥ’ and ‘ud’; allow descriptive phrases to flow; emphasize ‘madhuno’ gently.
Keep a smooth, circling melodic contour to mirror parijmā; avoid percussive breaks in the longer pādas.
bhānur: long ā; ‘bh’ voiced aspirate, ud iyarti: separate ud + i; avoid swallowing the vowel, parijmā: ‘j’ soft; long ā, sānavi: long ā; ‘n’ clear, dṛtis: vocalic ṛ; dental ‘t’, turīyo: long ī; ‘y’ light, rapśate: ‘pś’ cluster carefully, keep ‘a’ short
Clear, luminous head voice with steady breath; slightly softer dynamics to sustain long meter.
1
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
