Rig Veda 8.4.8: Mandala 8, Sukta 4, Mantra 8
Sukta 8.4
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
सव्यामनु स्फिग्यं वावसे वृषा न दानो अस्य रोषति । मध्वा सम्पृक्ताः सारघेण धेनवस्तूयमेहि द्रवा पिब ॥
savyā́m ánu sphígyam vāvase vṛ́ṣā na dā́no asya roṣati | mádhvā sám-pṛktāḥ sāraghéṇa dhenávas tū́yam éhi dráva píba ||
ตามทางเบื้องซ้าย ความอุดมที่พองเต็มถูกเร้าให้เคลื่อนไป; ดุจพฤษภา การให้ของเขาหลั่งไหลเป็นคลื่นยินดี. สายน้ำที่ผสานด้วยน้ำผึ้งและแก่นสาร—โอ้โคนมแห่งความบริบูรณ์—จงมารวดเร็ว; จงวิ่งมาที่นี่แล้วดื่มเถิด.
Word by Word
- सव्याम्
- the left (side/direction)Adjectiveस्त्रीलिङ्ग; द्वितीया-एकवचन (विशेष्यः—अनुक्ता ‘दिशम्/भुजम्’ इत्यादि)Role KarmaRoot सव्य (प्रातिपदिक)
- अनु
- along, afterIndeclinableउपसर्ग/अव्ययRoot अनु (अव्यय)
- स्फिग्यम्
- the hip/flank (part)Noun/Adjectiveनपुंसकलिङ्ग; द्वितीया-एकवचनRole KarmaRoot स्फिग्य (प्रातिपदिक; स्फिग् ‘नितम्ब/कटी’)
- वावसे
- for you / to you (O praised one)Verb (finite) / archaic Vedic formलिट्/लोट्-सम्भाव्य वैदिक-रूप; मध्यमपुरुष-एकवचन (पदपाठे प्रायः ‘वावसे’ = ‘वावस्-ए’ इव दत्तिविभक्तिः ‘वावसे’ ‘ते’ अर्थे) — रूपनिर्णय वैदिक-विशेषRole SampradānaRoot वा/वव् (धातु; ‘वावस्’ इति स्तुत्यर्थ-नामधातु/धात्वादेशः), अथवा ‘वावस्’ (प्रातिपदिक) + दत्तिविभक्ति
- वृषा
- the bull (vigorous one)Nounपुंलिङ्ग; प्रथमा-एकवचनRole KartāRoot वृषन् (प्रातिपदिक)
- न
- like, asIndeclinableउपमा/निषेधार्थ ‘like/as’ (अत्र उपमार्थ)Root न (अव्यय)
- दानः
- the giver, generous oneNoun/Adjectiveपुंलिङ्ग; प्रथमा-एकवचनRole KartāRoot दान (प्रातिपदिक; ‘दाता/दानशील’)
- अस्य
- of him, hisPronounपुं/नपुं; षष्ठी-एकवचनRole AdhikaraṇaRoot इदम् (सर्वनाम-प्रातिपदिक)
- रोषति
- is angry, ragesVerb (finite)लट्; प्रथमपुरुष-एकवचन; परस्मैपदRoot रुष् (धातु) / रोष् (वैदिक)
- मध्वा
- with sweetness / with honeyNounनपुंसकलिङ्ग; तृतीया-एकवचनRole KaraṇaRoot मधु (प्रातिपदिक)
- सम्पृक्ताः
- mixed together, blendedParticipleभूतकृदन्त (क्त); स्त्रीलिङ्ग; प्रथमा-बहुवचन (विशेष्यः ‘धेनवः’)Role KartāRoot सम्-√पृच् (धातु) → पृक्त (कृदन्त)
- सारघेण
- with the essence/juice (with rich sap)Nounपुं/नपुं; तृतीया-एकवचनRole KaraṇaRoot सारघ (प्रातिपदिक; ‘सार’+‘घ’—रस/सार-सम्बद्ध)
- धेनवः
- the cowsNounस्त्रीलिङ्ग; प्रथमा-बहुवचनRole KartāRoot धेनु (प्रातिपदिक)
- तूयम्
- swiftly, quicklyIndeclinableक्रियाविशेषणRoot तूयम् (अव्यय)
- एहि
- come!Verb (finite)लोट् (आज्ञार्थ); मध्यमपुरुष-एकवचन; परस्मैपदRoot इ (धातु)
- द्रव
- run/flow!Verb (finite)लोट्; मध्यमपुरुष-एकवचन; परस्मैपदRoot द्रु/द्रव् (धातु; ‘to run/flow’)
- पिब
- drink!Verb (finite)लोट्; मध्यमपुरुष-एकवचन; परस्मैपदRoot पा (धातु ‘to drink’)
Sandhi Notes
- सव्याम् + अनु (सन्धिः न विशेषः). ‘स्फिग्यं वावसे’ इत्यत्र पदसंयोगः
- ‘वावसे’ वैदिक-रूपः—पदपाठ/निरुक्तपरम्परायां प्रायः दत्तिविभक्त्यर्थे ‘ते/तुभ्यम्’ इव (सम्प्रदान). ‘मध्वा सम्पृक्ताः’ = मधु-तृतीया + सम्-√पृच् क्त-प्रत्यय. ‘सारघेण धेनवः’ तृतीया-सम्बन्धः (करण). ‘तूयम् एहि द्रव पिब’—आज्ञार्थक लोट्-रूपाणि।
The meaning
Outer meaning
The verse describes abundance swelling and moving “along the left course”; the giver pours like a bull. Honey-mixed, essence-filled streams—likened to milch-cows—rush swiftly; they are urged to run here and drink.
Inner meaning
In Aurobindonian psychology, the “streams/cows” are currents of illumination and delight (soma-rasa) released into the being. The “left course” suggests the intuitive/inner channel (often opposed to the merely external or rightward pragmatic movement): the flow of plenitude is set in motion inwardly. Indra’s power of luminous Mind makes the giving surge “like a bull” (irresistible force of illumination), so that the honeyed currents (madhūni) of bliss-knowledge rush to the inner sacrifice. The call “run here, drink” is an invocation to let these forces enter, circulate, and be assimilated by the conscious being.
Universal truth
When the will turns inward and opens to higher Light, abundance is not acquired by grasping but released as a natural overflow. True nourishment is the honeyed essence of awakened consciousness; it comes swiftly when resistance relaxes and receptivity is active.
Themes
Soma-ritual, invitation, abundance-and-delight, inner-nourishment
The seer
- Other hymns
- Rig Veda 8.4.9, Rig Veda 8.4.10, Rig Veda 8.4.11, Rig Veda 8.4.12
Significance
The anonymity itself fits the tone of a communal Soma-invocation: the voice is that of the sacrificer-consciousness calling the delight-forces to flow and be integrated. In inner terms, it is the ‘aspirant’ speaking from the ritual-psyche rather than a personalized biography.
The deity
- Devata
- Indra (with Soma implicitly as the delight-substance)
- Epithets
- Vṛṣā (Bull-like), Dātā (Giver, implied by dāna), Maghavan (bountiful, contextual in the sequence)
- Related deities
- Soma, Agni, Maruts
Cosmic role
Indra releases the obstructed waters/lights and establishes wide luminous order; Soma is the immortal sweetness that empowers the gods and the sacrifice.
Inner power
Indra as the illumined Mind that compels the release of blissful currents; Soma as ananda-rasa that sweetens and stabilizes the ascent.
In ritual
Where it is used
Soma pressing and offering to Indra (Indra-Soma context)
स॒व्यामनु॑ स्फि॒ग्यं॑ वावसे॒ वृषा॒ न दा॒नो अ॑स्य रोषति । मध्वा॒ सम्पृ॑क्ताः सार॒घेण॑ धे॒नव॒स्तूय॒मेहि॒ द्रवा॒ पिब॑ ॥
स॒व्याम् । अनु॑ । स्फि॒ग्य॑म् । व॒व॒से॒ । वृषा॑ । न । दा॒नः । अ॒स्य॒ । रो॒ष॒ति॒ । मध्वा॑ । सम्ऽपृ॑क्ताः । सा॒र॒घेण॑ । धे॒नवः॑ । तूय॑म् । आ । इ॒हि॒ । द्रव॑ । पिब॑ ॥
savyām | anu | sphigyam | vavase | vṛṣā | na | dānaḥ | asya | roṣati | madhvā | sam-pṛktāḥ | sāragheṇa | dhenavaḥ | tūyam | ā | ihi | drava | piba
32
4 pādas × ~8 syllables (approximate; Vedic resolutions may vary)
Compact, driving cadence with imperative energy (ā ihi, drava, piba)
Creates a quickening, summoning force—felt as a forward pull that ‘mobilizes’ the inner currents and encourages active receptivity.
- सव्याम् (savyām)
- Literal: on the left; leftward course/side. Symbolic: the inner/intuitive channel; movement toward the inward truth rather than outward dispersion
- स्फिग्यम् (sphigyam)
- Literal: swelling, abundant, full. Symbolic: plenitude of consciousness; gathered power ready to flow
- वृषा (vṛṣā)
- Literal: bull. Symbolic: impetuous force of illumination; virile power of the divine Mind
- दानः (dānaḥ)
- Literal: giving, gift; the act of bestowal. Symbolic: descent of higher force/grace into the system
- मधु (madhu/madhvā)
- Literal: honey, sweetness. Symbolic: soma-bliss; sweetness of realized truth
- सारघेण (sāragheṇa)
- Literal: with essence/cream/choicest extract. Symbolic: quintessential rasa—concentrated spiritual substance
- धेनवः (dhenavaḥ)
- Literal: milch-cows. Symbolic: rays/streams of knowledge and delight that nourish the soul
- पिब (piba)
- Literal: drink. Symbolic: assimilate; take into consciousness and make it your substance
Soma-offering invitation: imperatives 'come, run, drink' align with Soma libation moments in Savana rites.
During Soma-stotra/śastra sequences calling Indra to drink; especially at moments of inviting and urging the flow of Soma
Pressing/straining Soma; offering in cups; inviting the deity to partake
Use as a mantra of ‘inviting the flow’: before meditation, call the inner sweetness and clarity to move swiftly into awareness; helpful when energy feels blocked or dry.
√dā 'give' (PIE *deh₃- 'give'); √pā 'drink' (PIE *peh₃-); madhu 'honey/sweetness' (PIE *médʰu- 'mead', wide IE poetic term); dhenú 'milch-cow' (often linked to PIE *dʰenh₂- 'to suckle/flow', semantic field of yielding). The imagery of 'cows mixed with honey' is read inwardly as streams of delight and knowledge offered to the seeker.
ānanda (madhu) as sweetness of realization, rasa/essence (sāragha) as concentrated truth-nourishment
The ‘streams’ moving rightly signify r̥ta as a dynamic circulation of light and delight in the being.
Sāra (essence) with madhu (sweetness) points to truth not as concept but as tasted reality.
Release of waters/lights: the world and the inner world renew when the obstructed currents are set free.
Proto-Vedāntic / Integral (Aurobindonian) reading: consciousness as primary substance; ananda as a mode of truth.
Waters/streams = flowing consciousness; honey = bliss; cows = rays of knowledge; bull = forceful illumination that makes the flow abundant and fearless.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic action is the rushing forth of Indra’s gift as a bull-like surge, with 'cows' bringing sweet essence. Innerly, it is the descent/arrival of nourishing streams of delight-consciousness to be 'drunk'—assimilated—by the awakened force in the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- madhu is a classic Indo-European poetic word (*médʰu-). The imperative chain éhi–drava–piba is an archaic exhortative style. The gift vocabulary dāna (√dā) and drinking √pā are PIE-stable ritual lexemes.
- What is the relationship between the Rishi and the Devata here?
- The singer actively 'calls in' the divine force through imperatives, implying readiness to receive. The Devata responds by pouring abundance (dāna) and by accepting the Soma; reciprocity is enacted as offering (Soma) and inflow (madhu/essence).
Invite the ‘honeyed streams’ of delight-knowledge to descend and circulate through the system.
anahata
gentle ujjayi or slow nasal breathing with a soft inner ‘drinking’ on the inhale
active receptivity (not trance): alert, uplifted, and inwardly open
On each inhale, feel madhu (sweetness) entering; on exhale, allow it to spread as sāra (essence) through mind and heart. If restlessness arises, return to the sense of ‘streams becoming calm channels’.
Vedic mixed accents (udātta/anudātta/svarita) as per śākhā; key lifts often occur on imperatives and vocatives (e.g., ā́, íhi, píba).
Keep udātta syllables bright and slightly raised; let anudātta settle; svarita as a brief fall-rise. Maintain continuity through sandhi (sam-pṛktāḥ).
savyām: clear ‘vyā’ cluster, sphigyam: aspirated ‘ph’, not ‘f’, madhvā: lengthen ā, sāragheṇa: retroflex ‘ṇ’, dhenavaḥ: dental ‘n’, light visarga at end if present in your recitation style
bright, summoning, forward-projected
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