Rig Veda 8.21.6: Mandala 8, Sukta 21, Mantra 6
Sukta 8.21
- Devata
- Indra
- Rasa
- Shanta (peace) and Vira (heroism)
अच्छा च त्वैना नमसा वदामसि किं मुहुश्चिद्वि दीधयः । सन्ति कामासो हरिवो ददिष्ट्वं स्मो वयं सन्ति नो धियः ॥
ácchā ca tvā enā námasā vádāmasi kím múhuś cid ví dīdhayaḥ | sánti kā́māso harivo dadíṣ ṭváṃ smó vayáṃ sánti no dhíyaḥ ||
نحوك نخاطب بهذا الخشوع: لِمَ ينبغي أن تتبدّد أفكارُنا مرّةً بعد مرّة؟ فالرغباتُ حاضرةٌ هنا، يا صاحبَ الخيولِ الشُّقر؛ أنتَ المُعطي—وفي داخلنا أيضاً dhī (dhī: البصيرة/الفكرة الملهمة) يمكن أن تصير مُضيئة.
Word by Word
- अच्छा
- towards, untoIndeclinableअव्यय (दिशा/प्रत्यभिमुख्ये)Role Adhikaraṇa (गत्यर्थे उपपद-निर्देशः) / क्रियाविशेषणRoot अञ्च् (गत्यर्थ) / प्रातिपदिक: अच्छā (अव्यय) पारम्पर्येण ‘अभि/प्रति’
- च
- andIndeclinableसमुच्चयार्थक-अव्ययRoot च (निपात)
- त्वा
- you (as object)Pronounद्वितीया, एकवचनRole KarmaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- एनाम्
- this (her/this one)Pronounद्वितीया, एकवचन, स्त्रीलिङ्ग (देव्या/स्तुत्या/वाचः इत्यादि संदर्भे)Role Karma (वदामसि इत्यस्य) / विशेष्य-निर्देशःRoot इदम्/एतद्-प्रकारः (सर्वनाम-प्रातिपदिक) ‘एना’
- नमसा
- with reverence, with homageNounतृतीया, एकवचन, नपुंसकलिङ्गRole KaraṇaRoot नमस् (प्रातिपदिक)
- वदामसि
- we speak, we utterVerbलट् (वर्तमान), उत्तमपुरुष, बहुवचन, परस्मैपदRoot वद् (भाषणे)
- किम्
- what?Pronounद्वितीया/प्रथमा, एकवचन, नपुंसकलिङ्ग (प्रश्नार्थ)Role Karma (दीधयः इत्यस्य) / प्रश्न-वस्तुRoot किम् (सर्वनाम-प्रातिपदिक)
- मुहुः
- again and again, repeatedlyIndeclinableकालवाचक-अव्ययRole Adhikaraṇa (काल) / क्रियाविशेषणRoot मुहुः (अव्यय)
- चित्
- indeed, evenIndeclinableअव्यय (अपि/एव-भावः; बलवर्धक)Root चित् (निपात)
- वि
- apart, forth, distinctlyIndeclinableउपसर्गः (विशेषेण/विभागे)Root वि (उपसर्ग/अव्यय)
- दीधयः
- you ponder/considerVerbलट् (वर्तमान), मध्यमपुरुष, एकवचन, परस्मैपद; वैदिक-रूपम् (दीधयः = ‘दीधिहि/दीधय’ प्रकारः: ‘thou thinkest/ponderest’)Root धी (धारणे/बुद्धौ) → धीयते; नामधातु/कृदन्त-आधारः ‘धी’
- सन्ति
- there areVerbलट् (वर्तमान), प्रथमपुरुष, बहुवचन, परस्मैपदRoot अस् (सत्तायाम्)
- कामासः
- desires, wishesNounप्रथमा, बहुवचन, पुल्लिङ्गRole Kartā (सन्ति इत्यस्य)Root काम (प्रातिपदिक)
- हरिवः
- O Hariva (Indra, having tawny steeds)Noun (vocative epithet)सम्बोधन, एकवचन, पुल्लिङ्गRole Sampradāna/संबोधन (आह्वान)Root हरिवत्/हरिवन् (इन्द्रस्य विशेषण-प्रातिपदिक)
- ददिष्ट्वम्
- you have givenVerbपरफेक्ट्/वैदिक-लिट्-प्रकारः, मध्यमपुरुष, एकवचन, परस्मैपदRoot दा (दाने) + सन्/इष्ट (परिपूर्ण/अतीतार्थे वैदिक-परफेक्ट/एओरिस्ट-प्रकारः) → ददिष्ट्वम्
- स्मः
- we areVerbलट् (वर्तमान), उत्तमपुरुष, बहुवचन, परस्मैपद (एन्क्लिटिक रूप)Root अस् (सत्तायाम्)
- वयम्
- wePronounप्रथमा, बहुवचनRole Kartā (स्मः इत्यस्य)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- सन्ति
- there areVerbलट् (वर्तमान), प्रथमपुरुष, बहुवचन, परस्मैपदRoot अस् (सत्तायाम्)
- नः
- for us / of usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक) — अत्र षष्ठी (अस्माकम्) अधिकम्Role Sampradāna/सम्बन्ध (possessor)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- धियः
- thoughts, insights, prayersNounप्रथमा, बहुवचन, स्त्रीलिङ्गRole Kartā (सन्ति इत्यस्य)Root धी (प्रातिपदिक) स्त्रीलिङ्ग
Sandhi Notes
- पदच्छेद (सम्भाव्य): अच्छा | च | त्वा | एनाम् | नमसा | वदामसि | किम् | मुहुः | चित् | वि | दीधयः || सन्ति | कामासः | हरिवः | ददिष्ट्वम् | स्मः | वयम् | सन्ति | नः | धियः । मुख्य-सन्धयः: (1) त्वैना = त्वा + एनाम् (आ-ए संधिः → ऐ; अन्ते ‘म्’ पदान्ते लोप/अनुस्वार-परिवर्तनः पाठभेदानुसारः)
- (2) मुहुश्चिद् = मुहुः + चित् (विसर्गः + च → श्; चित् ‘द्’ रूपेण पदान्ते)
- (3) चिद्वि = चित् + वि (त् + व → द्व्)
- (4) ददिष्ट्वं = ददिष्ट्वम् (पदान्त ‘म्’ परे व्यञ्जने/पदान्ते लेखनभेदः)
The meaning
Outer meaning
The singers address Indra with reverence and ask why their thoughts keep getting scattered; desires are present, Indra is the giver, and within them are thoughts capable of becoming bright.
Inner meaning
The seeker turns to the illumined Mind (Indra) with surrender (namas) and observes the recurring dispersion of the mental energies (vi dīdhayaḥ). The verse is a psychological diagnosis: desire-impulses (kāmāsaḥ) pull consciousness outward, yet Indra as the giver can re-gather the mind into a single luminous intention. The closing affirmation—“there are in us dhiyas”—signals an inner capacity: intuitive discernments already exist but need Indra’s unifying, clarifying action to become stable illumination rather than scattered ideation.
Universal truth
Reverence and self-observation reveal that mental fragmentation is largely driven by desire; when the higher luminous intelligence is invoked, the mind can be recollected and its innate intuitions can become steady light.
Themes
mental integration, prayer as speech-act, Indra as giver, discipline of desire
The seer
- Lineage
- Kāṇva (probable)
- Other hymns
- Rig Veda 8.21.1-10 (same hymn context), Rig Veda 8.20 (Indra-focused Kāṇva material nearby), Rig Veda 1.62-1.63 (Indra releasing the cows/light—parallel symbolism)
Family tradition
Kāṇva hymns often emphasize Indra’s help in winning light (go) and strength (vaja) through inspired speech and inner offering.
Significance
The seer-voice models a mature inner stance: not merely asking for gifts, but asking for recollection of mind and the conversion of ordinary thought into dhī—luminous seeing.
The deity
- Devata
- Indra
- Epithets
- Harivaḥ (tawny-steeded), Maghavan (bountiful), Vajrin (wielder of the thunderbolt), Adrivaḥ (stone/pressing-stone bearer)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Breaker of obstruction, bringer of wideness, leader of the luminous forces that establish ṛta in the human field.
Inner power
Illumined Mind that gathers scattered mentality, strikes down the coverer, and releases intuitive light (dhī) and effective force (vaja).
In ritual
Where it is used
Indra-stotra within Soma-yajña sequences (general Indra praise; exact śastra assignment not certain)
अच्छा॑ च त्वै॒ना नम॑सा॒ वदा॑मसि॒ किं मुहु॑श्चि॒द्वि दी॑धयः । सन्ति॒ कामा॑सो हरिवो द॒दिष्ट्वं स्मो व॒यं सन्ति॑ नो॒ धिय॑: ॥
अच्छ॑ । च॒ । त्वा॒ । ए॒ना । नम॑सा । वदा॑मसि । किम् । मुहुः॑ । चि॒त् । वि । दी॒ध॒यः॒ । सन्ति॑ । कामा॑सः । ह॒रि॒ऽवः॒ । द॒दिः । त्वम् । स्मः । व॒यम् । सन्ति॑ । नः॒ । धियः॑ ॥
accha | ca | tvā | enā | namasā | vadāmasi | kim | muhuḥ | cit | vi | dīdhayaḥ | santi | kāmāsaḥ | hari-vaḥ | dadiḥ | tvam | smaḥ | vayam | santi | naḥ | dhiyaḥ
Triṣṭubh (probable for RV 8.21; many verses in this hymn-family are triṣṭubh/jagatī)
44
4 pādas of ~11 syllables each (approx.)
Assertive, forward-driving cadence suited to invocation and self-exhortation.
Creates a gathering momentum: the rhythm itself supports recollection (saṃhati) of thought and a firm call to the illumined Power.
- námāsa (namasā)
- Literal: bowing, reverence. Symbolic: ego-surrender that opens the mind to higher guidance
- ví dīdhayaḥ
- Literal: scattered thoughts/insights. Symbolic: dispersion of mental force; ideation without inner unity
- kāmāsaḥ
- Literal: desires. Symbolic: vital cravings that distract and divide consciousness
- harivaḥ
- Literal: he of tawny steeds. Symbolic: Indra’s mastery of dynamic life-forces; swift energies yoked to illumination
- dádhiḥ / dádhiṣ (giver)
- Literal: giver, bestower. Symbolic: the higher Power that grants increase of light and strength
- dhíyaḥ
- Literal: thoughts, inspirations. Symbolic: luminous intelligence/intuitive perceptions (buddhi in its Vedic sense)
Prayer-utterance (vāc) accompanying offerings/praise to steady the mind and align desire (kāma) with inspired intelligence (dhī) under Indra’s force.
During Indra invocations in Soma pressing contexts; also adaptable as a daily inner prayer for clarity.
Recitation as stuti (praise) to invite Indra’s help; mentally offering scattered thoughts into a single aspiration.
Use as a mantra for students/meditators to address distraction: recite, then sit to observe desire-driven fragmentation and invite luminous recollection.
: instr. sg. of namas from √nam ‘bend’ → reverence as inner yielding. /: from √dhī ‘to think, perceive, envision’ → not mere intellection but inspired seeing. : bahuvrīhi epithet of Indra; hari ‘tawny, shining’ + -vat ‘possessing’. : agent noun from √dā ‘give’, emphasizing Indra as bestower of inner boons (rays, force, victory).
integration of desire (kāma) with illumination (dhī), concentration vs. dispersion of thought (vi-dhī), effective speech (vāc) as spiritual act
Dispersion of mind is a microcosmic ‘anṛta’; Indra’s coming restores ṛta as coherence and right movement of thought.
Dhī becomes satya-bearing when freed from desire-scatter.
Release of light from concealment: illumination emerges when the higher Mind gathers and clarifies.
Proto-Vedāntic / integral yogic reading (Aurobindo): ascent from manas-vital desire to illumined buddhi (dhī).
Horses = dynamic life-energies; scattering = prāṇic restlessness invading mind; recollection = yoking energies to higher intention.
- What is the primary Vedic 'mythologem' present in this verse?
- Not a narrative myth but a recurring Indra-motif: the god as ‘giver’ who gathers and energizes the seeker’s scattered faculties, converting desire into a force that supports illumination (dhī).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √nam ‘bend’ (reverence) has PIE *nem- ‘bend’ (cf. Gk. némō in related semantic fields). √dā ‘give’ continues PIE *deh₃- ‘give’ (cf. Lat. dōnum). The verse encodes reciprocity: giving (Indra) and yielding (human).
- What is the relationship between the Rishi and the Devata here?
- The rishi addresses Indra directly with namas and vāc, asking for inner coherence: the human offers reverent speech; Indra responds as daddhi/giver by stabilizing dhī and rightly directing kāma.
Recollection of scattered mind; offering desire-movements into a single aspiration for illumination.
Ājñā (brow) as seat of dhī; Maṇipūra (will) as the field where desire must be mastered.
Nādī-śodhana 6–12 rounds, then gentle kumbhaka after exhale while holding the sense of ‘namas’ (surrender).
From rajasic dispersion to sattvic clarity; opening to illumined mind.
Chant once slowly, then ask inwardly: ‘What desire scatters me now?’ Exhale it as offering; inhale as calling Indra’s light; end by resting attention in the brow with a single chosen intention.
Notated svara unavailable in the provided text; chant in a steady Vedic recitation contour with clear udātta emphasis on marked syllables where known from pada reading tradition.
Maintain slight lift on udātta syllables; avoid flattening; keep pāda breaks clear after each half-verse.
acchā: aspirated ‘ch’ (not ‘c’); lengthen ā, tvainā: pronounce as tva-i-nā with smooth glide, muhuḥ: final visarga audible, light aspiration, dhiyaḥ: ‘dh’ voiced aspirate; final ḥ softly released
Clear, focused, slightly bright tone to support mental gathering.
9
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.
