Rig Veda 4.21.7: Mandala 4, Sukta 21, Mantra 7
Sukta 4.21
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
सत्रा यदीं भार्वरस्य वृष्णः सिषक्ति शुष्मः स्तुवते भराय । गुहा यदीमौशिजस्य गोहे प्र यद्धिये प्रायसे मदाय ॥
satrā yad īṃ bhārvarásya vṛ́ṣṇaḥ síṣakti śúṣmaḥ stuvaté bhárāya | guhā́ yad īm auśijásya góhe prá yád dhiyé práyase mádāya ||
เมื่อโดยไม่ขาดสาย พลังอันกราดเกรี้ยวของพญาวัว (อินทรา) ถูกเทียมไว้เพื่อภารวร (Bhārvara) เพื่อผู้แบกหามผู้สรรเสริญ—และเมื่อเขาถูกซ่อนอยู่ในถ้ำแห่งคอกโคของอาวุศิชะ (Auśija)—เขาก็ผุดออกมา เพื่อความคิด เพื่อแรงขับเคลื่อนไปข้างหน้า เพื่อความปีติคลั่งแห่งความสำเร็จ (mada)
Word by Word
- सत्रा
- always, altogetherIndeclinableअव्यय (क्रियाविशेषण)Root सत्रा (अव्यय-प्रातिपदिक) < सत्/सत्य (PIE *h₁es- ‘to be’)
- यत्
- when/thatPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (यदा-सम्बन्धे ‘when/that’)Root यद् (सर्वनाम-प्रातिपदिक)
- ईम्
- him (enclitic)Indeclinableअव्यय (एन्क्लिटिक सर्वनामिक-निपात)Role Karma (सर्वनाम-प्रत्ययार्थे ‘him’)Root ईम् (निपात/अव्यय)
- भार्वरस्य
- of Bhārvara (a patronymic/epithet)Noun/Adjectiveपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root भार्वर (प्रातिपदिक; विशेषण/नाम)
- वृष्णः
- of the bull/strong oneNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root वृषन् (प्रातिपदिक)
- सिषक्ति
- attaches, joins, harnessesVerbलट् (वर्तमान), परस्मैपद, 3 पुरुष, एकवचनRole KriyāRoot सच् (धातु; Vedic present with reduplication: सि-षक्-ति)
- शुष्मः
- (his) might, vigorNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot शुष्म (प्रातिपदिक)
- स्तुवते
- (he) praisesVerbलट् (वर्तमान), आत्मनेपद, 3 पुरुष, एकवचनRole Kriyā (यत्-सम्बन्धे)Root स्तु (धातु)
- भराय
- for bearing/bringing; for the prize/bootyNounपुंलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (purpose/for)Root भर (प्रातिपदिक; ‘bearing/bringing’, also ‘battle/booty’ in RV usage)
- गुहा
- in secret; in a caveNounस्त्रीलिङ्ग, प्रथमा, एकवचन (अव्ययीभाववत् ‘in secret’ as locative-sense usage also possible in RV)Role Adhikaraṇa (manner/place: ‘secretly/in a hiding place’)Root गुहा (प्रातिपदिक)
- यत्
- when/thatPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (यदा-सम्बन्धे ‘when/that’)Root यद् (सर्वनाम-प्रातिपदिक)
- ईम्
- himIndeclinableअव्यय (एन्क्लिटिक)Role KarmaRoot ईम् (निपात/अव्यय)
- औशिजस्य
- of the AuśijaNoun/Adjectiveपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root औशिज (प्रातिपदिक; patronymic/tribal epithet)
- गोहे
- in the cattle-pen; in the cow-stallNounपुंलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot गोहि/गोहे (प्रातिपदिक; RV ‘cow-pen, cattle-lair’)
- प्र
- forth, forwardIndeclinableअव्यय (उपसर्ग/क्रियाविशेषण)Root प्र (उपसर्ग/निपात)
- यत्
- when/thatPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (relative ‘when/that’)Root यद् (सर्वनाम-प्रातिपदिक)
- हि
- indeed, forIndeclinableअव्यय (emphatic/causal particle)Root हि (निपात)
- इये
- I went; I have goneVerbलिट् (परिपूर्ण/परफेक्ट), आत्मनेपद, 1 पुरुष, एकवचनRole KriyāRoot इ (धातु ‘to go’) → इये (perfect/old stative-like form)
- प्रायसे
- for refreshment/nourishmentNounनपुंसकलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (purpose/for)Root प्रायस् (प्रातिपदिक; ‘refreshment, enjoyment, meal’)
- मदाय
- for exhilaration/intoxicationNounपुंलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (purpose/for)Root मद (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): स॒त्रा | यत् | ईम् | भार्वरस्य | वृष्णः | सिषक्ति | शुष्मः | स्तुवते | भराय || गुहा | यत् | ईम् | औशिजस्य | गोहे | प्र | यत् | हि | इये | प्रायसे | मदाय । Key splits: यदीं → यत् + ईम्
- वृष्ण॒: → वृष्णः
- यदी॑मौशि॒जस्य → यत् + ईम् + औशिजस्य
- गोहे unchanged (loc.sg.)
- यद्धि॒ये → यत् + हि + इये
The meaning
Outer meaning
When unfailingly the impetuous force of the Bull is yoked for Bhārvara, for the bearer who praises; when he is hidden in the cave of the Auśija’s cow-pen—then he comes forth for thought, for the forward drive, for the ecstasy.
Inner meaning
Indra as the Bull-power (vṛṣan) has a shushma (impetuous might) that can be yoked to the praising bearer (bhārvara / bharāya—one who carries the hymn/offerings). This power is often concealed in the cave (guhā) within the cow-pen (gohe)—the subconscient holding the rays of knowledge. When the seeker’s thought (dhī) and forward movement (prāyasa = onward effort) are ready, Indra’s force emerges for madāya—ecstatic fulfilment, the delight of victorious consciousness.
Universal truth
The greatest power is often hidden within; when aspiration carries praise steadily and thought becomes ready, the concealed force comes forth as joy and victorious drive.
Themes
finding the cows (recovery of light/knowledge), emergence from the cave (subconscient), invocation of Indra’s force
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.16, RV 4.17, RV 4.20, RV 4.26
Family tradition
The Vāmadeva hymns frequently show Indra’s force as something to be ‘yoked’ by praise and released from hidden caves—an inner drama of awakening latent power.
Significance
The seer highlights the psychological law: praise/affirmation and steady bearing of the work evoke a hidden potency that emerges as clarity, progress, and Ananda.
The deity
- Devata
- Indra
- Epithets
- vṛṣan (Bull), śuṣmin (possessing might—implied), guhā-hitá (hidden in the cave—motif)
- Related deities
- Soma (madāya), Agni (bearer of offering), Bṛhaspati (breaker of cave)
Cosmic role
Latent cosmic force that is released to break the cave and bring forth light and joyous victory.
Inner power
Awakening of dormant strength in the seeker—illumined courage that turns into blissful fulfilment.
In ritual
Where it is used
Indra-Soma context (madāya suggests Soma-inspired ecstasy); praise that ‘yokes’ Indra’s force for the sacrificer.
स॒त्रा यदीं॑ भार्व॒रस्य॒ वृष्ण॒: सिष॑क्ति॒ शुष्म॑: स्तुव॒ते भरा॑य । गुहा॒ यदी॑मौशि॒जस्य॒ गोहे॒ प्र यद्धि॒ये प्राय॑से॒ मदा॑य ॥
स॒त्रा । यत् । इ॒म् । भा॒र्व॒रस्य॑ । वृष्णः॑ । सिस॑क्ति । शुष्मः॑ । स्तु॒व॒ते । भरा॑य । गुहा॑ । यत् । ई॒म् । औ॒शि॒जस्य॑ । गोहे॑ । प्र । यत् । धि॒ये । प्र । अय॑से । मदा॑य ॥
satrā | yat | im | bhārvarasya | vṛṣṇaḥ | sisakti | śuṣmaḥ | stuvate | bharāya | guhā | yat | īm | auśijasya | gohe | pra | yat | dhiye | pra | ayase | madāya
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4 × ~11; strong alliteration and compact syntax create a ‘yoking’ tension and release.
Taut in first half (yoking/hidden), expansive in second (coming forth).
Creates a felt ‘release’—good for moving from effortful focus into luminous joy.
- वृष्णः (vṛṣṇaḥ)
- Literal: of the Bull. Symbolic: Indra’s dynamic, fecund power that breaks resistance
- शुष्मः (śuṣmaḥ)
- Literal: impetuous might. Symbolic: surging force of illumination and victorious energy
- स्तुवते (stuvate)
- Literal: to the praiser. Symbolic: the soul’s act of affirming truth; mantra as conscious alignment
- भरा॑य (bharāya)
- Literal: for bearing/carrying. Symbolic: carrying the offering/hymn—sustained sadhana
- गुहा (guhā)
- Literal: cave. Symbolic: subconscient depth where light is concealed
- गोहे (gohe)
- Literal: cow-pen. Symbolic: storehouse of rays/knowledge hidden by obstruction
- धिये (dhiye)
- Literal: for thought. Symbolic: illumined understanding; right perception
- प्रायसे (prāyase)
- Literal: for forward drive/effort. Symbolic: progressive movement of consciousness; aspiration in action
- मदाय (madāya)
- Literal: for ecstasy/intoxication. Symbolic: spiritual rapture—Ananda of victory
Indra-stotra in Soma rites (general applicability within Soma-yajña; praise to invoke Indra’s śuṣma for victory and illumination)
During Soma rites and Indra stotras emphasizing exhilaration and victory.
Stotra to awaken Indra’s might and bring the joy-force into the session.
Use when motivation is hidden or blocked: chant to evoke latent strength, then sit quietly to feel the emergence of forward drive and joy.
Key terms: (1) vṛṣan ‘Bull’ from √vṛṣ ‘to rain, to be virile/strong’; psychologically, the power that ‘pours’ force and increases being. (2) śuṣma ‘impetuous might’ connected with intensification/ardour; denotes dynamic pressure of consciousness-force. (3) dhī ‘inspired thought’ from √dhī/√dhā semantic field ‘to set, to place, to conceive’; dhī is the formed luminous intelligence. (4) guhā ‘cave’ (root notion of concealment/covering) signals the subconscient storehouse. (5) go-he: go ‘ray/light/knowledge’ (multi-valent: cow/light) + he ‘in enclosure’; the ‘cow-pen’ is the symbolic holding-space of hidden illuminations. (6) mada ‘ecstasy’ from √mad ‘to be exhilarated/intoxicated’; here the divine rapture that accompanies victorious emergence of light.
R̥ta (ordered emergence from concealment), dhī (inspired intelligence), mada (spiritual ecstasy)
The ‘coming forth’ for dhī and prāyasa indicates ṛta as right movement of thought and action.
dhī becomes a vessel for satya when Indra’s illumination emerges from concealment.
Revelation from the cave: hidden powers become manifest through praise and readiness.
Aurobindonian: evolution as emergence of concealed consciousness-force into thought, progress, and bliss.
Bull = dynamic power; cave = subconscient; cow-pen = store of rays; emergence = breakthrough experience in meditation.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘cows in the cave’ motif: illuminations (go = rays/knowledges) are held in subconscient concealment (guhā, gohe). Indra’s śuṣma, once harnessed by praise and offering, brings a forward emergence (pra…) into dhī (inspired mind) culminating in mada (ecstatic fulfilment).
- How does the linguistic structure reflect Proto-Indo-European roots?
- vṛṣan aligns with the PIE semantic complex of ‘male potency / pouring’ (rain as strength), comparable to Indo-European storm-god virility imagery. √mad ‘exhilarate’ has clear Indo-Iranian parallels (Ved. mad-, Av. mad- ‘to be intoxicated/exult’), supporting a shared poetic-religious register of ‘rapture’ as divine contact.
- What is the relationship between the Rishi and the Devata here?
- A reciprocal economy: the seer/praiser (stuvate) offers stuti and the ‘bearing-forward’ of the work (bharāya), and Indra responds by yoking his śuṣma and releasing what is hidden—illumination into dhī and the joy-force of mada. The boon is not material cattle but recovered light and empowered progress of consciousness.
Feel Indra’s ‘bull-force’ as a latent strength in the spine/heart; invite it by steady affirmation (stuti) and then watch it emerge from the ‘cave’ as clarity and joy.
maṇipūra (force) rising to ājñā (dhī) and sahasrāra (madāya as bliss)
Energizing inhale (count 4) + long exhale (count 6–8) to ‘yoke’ force; after chanting, rest in natural breath to allow emergence.
From effortful concentration into luminous exhilaration.
Chant with upright posture; on ‘guhā’ inwardly look into the darkened depth; on ‘pra’ (coming forth) feel a release upward; end in silent savoring without grasping.
Tri-svara; give a marked lift on ‘pra’ occurrences; keep ‘guhā’ low and contained, then open the tone on ‘pra yaddhiye…’.
Maintain the contrast: first half compact; second half expansive. Emphasize vṛṣṇaḥ, śuṣmaḥ, guhā, dhīye, madāya.
Keep śuṣmaḥ with clear ś (palatal) and ṣ (retroflex) distinction., In prāyase, sustain long ā., In auśijasya, keep ś clear (not s)., Do not over-nasalize; keep consonants crisp in clusters.
Bright, heroic, with a controlled ‘release’ in the final pādas.
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