Rig Veda 4.42.10: Mandala 4, Sukta 42, Mantra 10
Sukta 4.42
- Rishi
- Vāmadeva Gautama
- Devata
- Indra–Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Shringara (love)
राया वयं ससवांसो मदेम हव्येन देवा यवसेन गावः । तां धेनुमिन्द्रावरुणा युवं नो विश्वाहा धत्तमनपस्फुरन्तीम् ॥
rāyā́ vayáṃ sasa-vā́ṃso madema havýena devā́ yávasena gā́vaḥ | tā́ṃ dhénum indrāvaruṇā yuváṃ no viśvā́hā dhattam anápa-sphurantīm ||
హవ్యము (ఆహుతి) ద్వారా రా॒యి—సమృద్ధి/పూర్ణత—ను గెలిచి మేము ఆనందించుదుము; దేవశక్తులు మరియు వెలుగుని గోవులు (గావః) పోషకమైన వృద్ధి (యవస) చేత వర్ధిల్లునుగాక. హే ఇంద్ర–వరుణా, పాలు కురిపించే ఆ ధేనువు—సమృద్ధి ప్రవాహ మూలము—ను మా లోనికి సర్వకాలము స్థాపించండి; అది అచ్యుతమై, ఎప్పుడూ జారిపోని, క్షీణించని దిగా ఉండుగాక.
Word by Word
- रायाः
- from/with wealth; of wealthNounस्त्रीलिङ्ग, पञ्चमी/षष्ठी एकवचन (Vedic: -आः)Role Apādāna (from/through wealth) / सम्बन्ध (gen.)Root राय् (प्रातिपदिक: राय- ‘धन/समृद्धि’)
- वयम्
- wePronounउत्तमपुरुष सर्वनाम, प्रथमा बहुवचनRole KartāRoot अस्मद्
- ससवांसः
- having pressed/produced (the Soma); active pressersAdjective (participle)पुंलिङ्ग, प्रथमा बहुवचन; वयम्-विशेषणRole Kartā (as qualifier of subject)Root √सू (सव्) ‘to press/produce’; कृत्: ससवांस- (perf. act. ptc.)
- मदेम
- may we rejoice / be exhilaratedVerbलोट् (Vedic injunctive/optative-like usage), उत्तमपुरुष बहुवचन, परस्मैपदRole (मुख्य क्रिया) Kartā=वयम्Root √मद् ‘to be exhilarated/intoxicated’
- हव्येन
- with the oblationNounनपुंसकलिङ्ग, तृतीया एकवचनRole KaraṇaRoot हव्य (√हु ‘to offer’ से)
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा बहुवचनRole Kartā (of implied verb ‘madanti/मदन्ति’ or ‘मदेम’ parallel) / संबोधन-भावRoot देव
- यवसेन
- with fodder/grassNounनपुंसकलिङ्ग, तृतीया एकवचनRole KaraṇaRoot यवस (grass/fodder)
- गावः
- the cowsNounस्त्रीलिङ्ग, प्रथमा बहुवचनRole Kartā (of implied verb ‘मदन्ति’/‘तृप्यन्ति’ etc.)Root गो
- ताम्
- that (her)Pronounस्त्रीलिङ्ग, द्वितीया एकवचनRole KarmaRoot तद्
- धेनुम्
- milch-cowNounस्त्रीलिङ्ग, द्वितीया एकवचनRole Karma (object of धत्तम्)Root धेनु
- इन्द्रावरुणा
- O Indra and VaruṇaNoun (dual deity-compound)पुंलिङ्ग, सम्बोधन द्विवचन (voc. du.)Role (सम्बोधन) —Root इन्द्र- + वरुण- (द्वन्द्व)
- युवम्
- you twoPronounमध्यमपुरुष सर्वनाम, प्रथमा द्विवचनRole Kartā (of धत्तम्)Root युष्मद्
- नः
- to us / for usPronounषष्ठी/चतुर्थी बहुवचन (enclitic)Role Sampradāna (to us) / सम्बन्ध (our)Root अस्मद्
- विश्वाहा
- always; day by dayIndeclinableअव्ययRole Adhikaraṇa (temporal)Root विश्व + अह (अव्ययीभाव) / अव्यय ‘always’
- धत्तम्
- bestow/put (you two)Verbलोट्, मध्यमपुरुष द्विवचन, परस्मैपदRole (मुख्य क्रिया) Kartā=युवम्; Karma=धेनुम्Root √धा ‘to place, bestow’
- अनपस्फुरन्तीम्
- not wavering; not slipping away; steadfastAdjective (participle)स्त्रीलिङ्ग, द्वितीया एकवचन; धेनुम्-विशेषणRole Karma (as qualifier of object)Root अन- + अपस्फुरन्ती (√स्फुर् ‘to twitch/quiver, be unsteady’; pres. act. ptc.)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): रायाः | वयम् | ससवांसः | मदेम | हव्येन | देवाः | यवसेन | गावः || ताम् | धेनुम् | इन्द्रावरुणा | युवम् | नः | विश्वाहा | धत्तम् | अनपस्फुरन्तीम् || प्रमुख संधि: (1) रायाः वयं → रायाः | वयम् (विसर्ग-सन्धि/प्रगृह्य-प्रकार)
- (2) ससवांसो मदेम → ससवांसः | मदेम (ओ/अः-परिवर्तन पदान्ते)
- (3) देवा यवसेन → देवाः | यवसेन (विसर्ग-सन्धि)
- (4) गावः ताम् → गावः | ताम् (विसर्ग-सन्धि)
- (5) धेनुमिन्द्रावरुणा → धेनुम् | इन्द्रावरुणा (म् + इ)
- (6) युवं नो → युवम् | नः (अनुस्वार/म्-परिवर्तन)
- (7) धत्तमनपस्फुरन्तीम् → धत्तम् | अनपस्फुरन्तीम् (म् + अ)
The meaning
Outer meaning
“May we rejoice, having won rayi by the offering; and may the gods and the cows thrive by the nourishing increase. That milking cow, O Indra–Varuṇa, set in us for all time—unfailing, never slipping away.”
Inner meaning
The prayer is for rayi—not merely wealth but fullness of being: a stable abundance of force, joy, and right capacity gained by inner offering (havya). ‘Gods’ (devāḥ) are the luminous powers in us; ‘cows’ (gāvaḥ) are rays of knowledge. ‘Yavasa’ (fodder/nourishment) is the sustaining increase—right enjoyment and right assimilation that keeps the rays and powers flourishing. The ‘milking cow’ (dhenu) is the inexhaustible source in consciousness from which knowledge and delight stream. Addressing Indra–Varuṇa: Indra brings the breaking light and dynamic acquisition; Varuṇa establishes the order so the gain becomes permanent. ‘Anapasphurantīm’ (never slipping) is crucial: the seeker asks for a stable realization, not passing experiences.
Universal truth
The goal is not momentary uplift but enduring abundance of consciousness: through sincere offering, the inner powers and rays of knowledge are nourished, and a steady source of inspiration and delight is established for life.
Themes
Prayer for enduring abundance, Cows as rays of knowledge, Dual power: force (Indra) + law/vastness (Varuṇa), Yajña as means of inner increase
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.1 (Agni and the right offering), RV 4.31 (Indra and gain of riches/light—Mandala 4 themes)
Family tradition
Mandala 4 culminations often move from cosmic assertions to practical prayer: establishing a stable rayi and the ‘cow’ of continuous inner yield.
Significance
Vāmadeva integrates realization with continuity: the aim is an unfailing inner source, not episodic inspiration—key for sustained yoga.
The deity
- Devata
- Indra–Varuṇa
- Epithets
- vṛtrahan/heroic (Indra aspect), ṛtā́vān/sovereign of law (Varuṇa aspect), protectors and establishers (implied)
- Related deities
- Soma (delight that nourishes), Agni (offering-fire), Aditi (vast foundation)
Cosmic role
Together they win and stabilize: Indra conquers and releases, Varuṇa orders and preserves; they establish enduring prosperity of worlds and beings.
Inner power
Indra: illumined dynamism and victorious will. Varuṇa: vastness, ethical-truth order, stability. Their union yields steady abundance and non-faltering realization.
In ritual
Where it is used
General offering context within Indra–Varuṇa hymn; could accompany oblations seeking prosperity, protection, and right increase.
रा॒या व॒यं स॑स॒वांसो॑ मदेम ह॒व्येन॑ दे॒वा यव॑सेन॒ गाव॑: । तां धे॒नुमि॑न्द्रावरुणा यु॒वं नो॑ वि॒श्वाहा॑ धत्त॒मन॑पस्फुरन्तीम् ॥
रा॒याः । व॒यम् । स॒स॒ऽवांसः॑ । म॒दे॒म॒ । ह॒व्येन॑ । दे॒वाः । यव॑सेन । गावः॑ । ताम् । धे॒नुम् । इ॒न्द्रा॒व॒रु॒णा॒ । यु॒वम् । नः॒ । वि॒श्वाहा॑ । ध॒त्त॒म् । अन॑पऽस्फुरन्तीम् ॥
rāyāḥ | vayam | sasa-vāṃsaḥ | madema | havyena | devāḥ | yavasena | gāvaḥ | tām | dhenum | indrāvaruṇā | yuvam | naḥ | viśvāhā | dhattam | anapa-sphurantīm
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4 × ~11; prayerful triṣṭubh with a warm cadence and a strong concluding request.
Nourishing and expansive; ends with a firm ‘set it in us always’ cadence.
Creates a felt sense of inner plenty and steadiness; good for sealing meditation with aspiration for permanence.
- रायाः/राया (rāyā)
- Literal: wealth, rayi. Symbolic: fullness of being; integrated abundance of force, joy, and capacity
- ससवांसः (sasavāṃsaḥ)
- Literal: having won/obtained. Symbolic: secure acquisition through inner victory and right effort
- मदेम (madema)
- Literal: may we rejoice/exult. Symbolic: spiritual gladness arising from attained fullness
- हव्येन (havyena)
- Literal: by the offering. Symbolic: inner sacrifice: giving of ego, desire, and limitation to the divine
- देवाः (devāḥ)
- Literal: gods. Symbolic: luminous faculties and powers in the being
- यवसेन (yavasena)
- Literal: by fodder/nourishment. Symbolic: sustaining increase—right assimilation, right enjoyment, supportive prāṇa
- गावः (gāvaḥ)
- Literal: cows. Symbolic: rays of light/knowledge
- धेनुम् (dhenum)
- Literal: milch cow. Symbolic: streaming source of abundance—continuous inspiration and Ananda
- इन्द्रावरुणा (indrāvaruṇā)
- Literal: Indra and Varuṇa. Symbolic: illumined force + truth-law; breakthrough + stability
- विश्वाहा (viśvāhā)
- Literal: for all days/always. Symbolic: permanence of realization
- अनपस्फुरन्तीम् (anapasphurantīm)
- Literal: not slipping away, unfaltering. Symbolic: stabilized attainment; non-regression of consciousness
Soma-offering praise; prayer for stable rayi and increase—used where continuity of prosperity/strength is sought for the yajamāna
At the close of a recitation sequence as a boon-request; also suitable in daily chanting as a concluding prayer for stability of gains.
Offer ghee/Soma (where applicable) with the intention of nourishing inner devas and rays; conclude with a request for unfailing dhenu.
End-of-practice mantra: after meditation, dedicate the fruits (havya) and pray that the ‘source’ remains steady through the day—especially helpful for consistency and non-regression.
√mad ‘to rejoice, be exhilarated’ in madema—delight as a sign of attained force; √dhā ‘to place’ in dhattam—installation within the being; rayi is multivalent: ‘wealth’ but also plenitude/expansion (linked to giving, abundance), fitting the Vedic sense of inner fullness. go ‘cow’ is a standard Vedic symbol for light/knowledge (rays), hence gāvaḥ as illuminations. dhenu ‘milch-cow’ becomes the productive source of continuous yielding—psychologically the inexhaustible flow of insight and force.
Ṛta as sustaining order (Varuṇa’s domain), Satya-steadiness (anapaspuranti as unwavering continuity), inner prosperity as expansion of consciousness (rayi)
Implicit through Indra–Varuṇa: abundance is asked to be stable and lawful, not chaotic or desire-driven.
‘Anapasphurantīm’ is satya in practice: what is true remains, does not slip away.
Sustenance rather than first creation: nourishing the powers and maintaining the flow from the source.
Integral psychology of abundance: spiritual wealth as stable, embodied plenitude.
Cow/milk = streaming knowledge and delight; fodder = sustaining prāṇa and right enjoyment; offering = inner surrender that feeds the gods (luminous faculties).
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘Cow’ as inexhaustible giver is the central mythic image: the dhenu is established by Indra–Varuṇa as a constant source. In inner terms it is the stable descent/installation of a yielding luminosity—knowledge and force that continuously nourishes life and mind.
- How does the linguistic structure reflect Proto-Indo-European roots?
- deva *kū-).
- What is the relationship between the Rishi and the Devata here?
- The rishi requests not a momentary boon but a permanently seated power (‘dhattam… viśvāhā’). Indra–Varuṇa are invoked as inner sovereigns who can stabilize the flow of abundance/illumination; the human side offers havya (consecrated will and speech), and the divine side installs an unfailing source within the aspirant.
Stabilize the gain: feel rayi as calm fullness in the whole body; invite the ‘dhenu’ as a steady inner fountain of insight and delight.
anāhata (gratitude/offer) with sahasrāra (source-flow)
Coherent breathing (5–6 breaths/min) while mentally repeating ‘viśvāhā… anapasphurantīm’ to imprint continuity; gentle ujjāyī optional.
Quiet plenitude; settled joy.
After chanting, sit 2 minutes in stillness. Sense the ‘cows’ (rays) as small illuminations in mind; feed them with simple, steady habits (sleep, truthfulness, right speech). Ask Indra for courage, Varuṇa for order—so the source does not ‘slip’.
Chant with traditional Vedic accents; keep the cadence gentle—this is a boon-request rather than a battle-cry.
Let ‘rāyā… madema’ be warm and open; emphasize the concluding petition ‘viśvāhā dhattam… anapasphurantīm’ with a steady, sealing tone.
‘rāyā’: sustain long ‘ā’., ‘sasavāṃsaḥ’: nasal ‘āṃ’ should be resonant, not swallowed., ‘dhenum’: clear dental ‘d’ and aspirate lightly if your recitation style does; keep ‘e’ long., ‘anapasphurantīm’: articulate ‘sph’ cluster clearly (s+ph), and keep long ‘īṃ’ at the end.
Soft, full, nourishing; end with a firm but calm resolve.
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