Rig Veda 6.21.6: Mandala 6, Sukta 21, Mantra 6
Sukta 6.21
- Rishi
- Bharadvāja
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
तं पृच्छन्तोऽवरासः पराणि प्रत्ना त इन्द्र श्रुत्यानु येमुः । अर्चामसि वीर ब्रह्मवाहो यादेव विद्म तात्त्वा महान्तम् ॥
taṃ pṛcchanto 'varāsaḥ parāṇi pratnā ta indra śrutyā anu yemuḥ | arcāmasi vīra brahma-vāho yād eva vidma tāt tvā mahāntam ||
Dich befragend erkundigten sich die Geringeren nach dem Höheren; den uralten Wahrheiten von dir, o Indra, folgten sie dem Gehörten nach. Wir besingen dich, o Held, Träger des Brahman — soweit wir es wissen; darum bekennen wir dich als den Weiten, den Großen.
Word by Word
- तम्
- him/that (one)Pronounपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- पृच्छन्तः
- asking, inquiringVerb-derived Participleपुंलिङ्ग; प्रथमा विभक्ति; बहुवचन; वर्तमान-कर्तरि कृदन्तRole कर्तृRoot प्रच्छ् (धातु) → पृच्छत् (वर्तमान कृदन्त)
- अवरासः
- the lower/younger (ones)Adjective (used substantively)पुंलिङ्ग; प्रथमा विभक्ति; बहुवचनRole कर्तृRoot अवर (प्रातिपदिक)
- पराणि
- the former (deeds/acts)Adjective (used substantively)नपुंसकलिङ्ग; द्वितीया विभक्ति; बहुवचनRole कर्मRoot परा (प्रातिपदिक; ‘former/earlier’)
- प्रत्ना
- ancient (ones), primevalAdjective (used substantively)नपुंसकलिङ्ग; द्वितीया विभक्ति; बहुवचनRole कर्मRoot प्रत्न (प्रातिपदिक)
- ते
- of you/yourPronounषष्ठी विभक्ति; एकवचन (enclitic genitive)Role सम्बन्धRoot त्वद् (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNoun (vocative)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- श्रुत्या
- by hearing, by report/traditionNounस्त्रीलिङ्ग; तृतीया विभक्ति; एकवचनRole करणRoot श्रुति (प्रातिपदिक)
- अनु
- after, according toIndeclinableउपसर्ग/अव्ययRoot अनु (अव्यय)
- येमुः
- they have followed/held toVerbलिट् (परिपूर्ण/परफेक्ट); परस्मैपद; प्रथम पुरुष; बहुवचनRole कर्तृRoot यम् (धातु) with preverb अनु- → अनु-यम्
- अर्चामसि
- we praise, we singVerbलट् (वर्तमान); परस्मैपद; उत्तम पुरुष; बहुवचनRole कर्तृRoot अर्च् (धातु)
- वीर
- O heroNoun (vocative)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot वीर (प्रातिपदिक)
- ब्रह्मवाहो
- O bearer of sacred prayerNoun/Adjective (vocative, compound)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot ब्रह्म-वाह (समास-प्रातिपदिक; ‘bearing/bringing brahman’)
- यत्
- what/that whichRelative pronounनपुंसकलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot यद् (सर्वनाम-प्रातिपदिक)
- एव
- indeed, justIndeclinableनिपातRoot एव (अव्यय)
- विद्म
- we knowVerbलिट् (परफेक्ट; ‘we know’); परस्मैपद; उत्तम पुरुष; बहुवचनRole कर्तृRoot विद् (धातु)
- तात्
- therefore, soIndeclinable (Vedic)निपात/अव्यय (तात् = ‘therefore/so/then’)Root तद् (सर्वनाम-प्रातिपदिक) → तात् (Vedic particle/ablatival adverb)
- त्वा
- you (as object)Pronounद्वितीया विभक्ति; एकवचनRole कर्मRoot त्वद् (सर्वनाम-प्रातिपदिक)
- महान्तम्
- great, mightyAdjectiveपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot महत् (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): पृच्छन्तोऽवरासः → पृच्छन्तः अवरासः (visarga before vowel becomes ’o)
- श्रुत्यानु → श्रुत्या अनु (ā + a)
- ब्रह्मवाहो यादेव → ब्रह्मवाहो यत् एव (o + y; and yat + eva → yadeva)
- तात्त्वा → तात् त्वा (final -t + initial t- gemination in saṃhitā)
The meaning
Outer meaning
The lesser ones inquire about higher realities; they follow the ancient truths of Indra through what is heard (tradition). The poets praise Indra, bearer of brahman, affirming him as the Vast as far as they know.
Inner meaning
The ‘lower’ parts of our nature (avarāsaḥ)—the physical-vital mind—begin to question the ‘higher’ (parāṇi). Through śruti (heard revelation), they align with the perennial truths (pratnā) of the Indra-consciousness. Indra as brahmavāha (bearer of the brahman) is the power that carries inspired truth into mentality; as knowledge grows, the seeker recognizes Indra as mahān—the Vastness of luminous Mind opening into the Infinite.
Universal truth
Growth begins when the lower nature turns upward in inquiry; tradition and direct inspiration guide the ascent, culminating in an ever-expanding recognition of the Vast Reality behind the guiding intelligence.
Themes
Tradition and inquiry, Indra as bearer of brahman, Vastness (mahān)
The seer
- Rishi
- Bharadvāja (Bārhaspatya)
- Lineage
- Bharadvāja
- Other hymns
- RV 6.21.1-10, RV 6.23 (Bṛhaspati), RV 6.47 (Bharadvāja’s martial-spiritual hymns)
Family tradition
Bārhaspatya emphasis on brahman (inspired formulation) as a vehicle for divine powers, especially Indra’s illumination.
Significance
The seer frames spiritual evolution as a dialogue between lower and higher, mediated by śruti and the force of inspired utterance.
The deity
- Devata
- Indra
- Epithets
- vīra (hero), brahmavāha (bearer of brahman), mahān (vast)
- Related deities
- Bṛhaspati (lord of brahman), Sarasvatī (inspiration/flow of speech), Agni (will that receives and offers)
Cosmic role
Lord of luminous expansion; makes the hidden truths effective in manifestation.
Inner power
Illumined intelligence that widens consciousness and translates revelation into decisive understanding and action.
In ritual
Where it is used
Indra praise in Soma contexts; also suitable as brahman-invocation for clarity of understanding.
तं पृ॒च्छन्तोऽव॑रास॒: परा॑णि प्र॒त्ना त॑ इन्द्र॒ श्रुत्यानु॑ येमुः । अर्चा॑मसि वीर ब्रह्मवाहो॒ यादे॒व वि॒द्म तात्त्वा॑ म॒हान्त॑म् ॥
तम् । पृ॒च्छन्तः॑ । अव॑रासः । परा॑णि । प्र॒त्ना । ते॒ । इ॒न्द्र॒ । श्रुत्या॑ । अनु॑ । ये॒मुः॒ । अर्चा॑मसि । वी॒र॒ । ब्र॒ह्म॒ऽवाहः॑ । यात् । ए॒व । वि॒द्म । तात् । त्वा॒ । म॒हान्त॑म् ॥
tam | pṛcchantaḥ | avarāsaḥ | parāṇi | pratnā | te | indra | śrutyā | anu | yemuḥ | arcāmasi | vīra | brahma-vāhaḥ | yāt | eva | vidma | tāt | tvā | mahāntam
44
4 × ~11
Inquiry-to-affirmation movement; balanced yet forceful.
Encourages upward questioning and then settles into a widening certainty.
- अवरासः (avarāsaḥ)
- Literal: the lower/lesser ones. Symbolic: lower nature: body-vital-ordinary mind seeking elevation
- परा॑णि (parāṇi)
- Literal: higher things. Symbolic: higher truths, supraphysical principles, greater consciousness
- प्रत्ना (pratnā)
- Literal: ancient (truths). Symbolic: perennial spiritual knowledge, eternal law of realization
- श्रुत्या (śrutyā)
- Literal: by what is heard. Symbolic: revelation/inspired hearing; inner listening to truth
- ब्रह्मवाहः (brahmavāhaḥ)
- Literal: carrier of brahman. Symbolic: power that bears inspired word/vision into the mind and life
- वीर (vīra)
- Literal: hero. Symbolic: courageous force of illumination confronting ignorance
- महान्तम् (mahāntam)
- Literal: the Vast, the Great. Symbolic: expansive consciousness; wideness as a sign of truth
Affirms śruti-based continuity: hymn used where lineage (pratna) and present praise (arcāmasi) are linked to invoke Indra as brahma-vāha.
When seeking guidance, right knowledge, and confirmation of Indra’s help.
Recitation as stuti (praise) accompanying offering/mental oblation of thought.
Use as a ‘study-to-meditation bridge’ mantra: before svādhyāya or contemplative reading, to invoke inner hearing (śruti) and wideness (mahān).
pṛcch- from √prach ‘ask’. avara/para as a Vedic polarity (lower/higher). śrutyā from √śru ‘hear’ (PIE *ḱleu- ‘hear’, cf. Greek klýō, English loud). brahman here as mantric force/expansive formulation; brahma-vāha from √vah ‘carry’. vidma from √vid ‘know’.
Śruti (heard revelation) as epistemic means, Para/Avara hierarchy in consciousness, Brahman as mantric soul-force
Following the pratnā truths ‘by śruti’ is aligning the individual with ṛta through revealed knowledge.
Truth is recognized by wideness and greatness (mahān) rather than narrow opinion.
Ascent of the lower toward the higher through revelation and inspired speech.
Mantric epistemology (śruti-pramāṇa) with experiential widening (Integral Vedānta reading).
The ‘higher’ is like open sky; the ‘lower’ like earth—through inner hearing, earth-nature learns the sky’s law.
- What is the primary Vedic 'mythologem' present in this verse?
- The ascent from lower to higher through inquiry and śruti: the lesser parts seek the higher, guided by ancient hearing. Indra is mythically the bearer of brahman; inwardly he carries the mantric force that enables ascent into vastness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- śru (śrutyā) < PIE *ḱleu- ‘hear’ (cf. Gk kléos ‘fame’ as ‘what is heard’). vid (vidma) < PIE *weyd- ‘see/know’. vah (vāha) < PIE *weǵʰ- ‘carry’.
- What is the relationship between the Rishi and the Devata here?
- The rishi admits partial knowledge (‘as far as we know’) yet still invokes Indra as mahān. The exchange is pedagogical: human knowing grows by śruti and praise, while Indra as brahma-vāha supports the expansion of consciousness beyond the lower nature.
Upward inquiry (vicāra) followed by widening (bṛhat) in the mind-space.
viśuddha (inner hearing/speech) and ājñā (discernment)
Bhrāmarī 5–7 rounds, then silent listening before chanting.
Receptive, listening, expansive.
Chant once, then sit 2–3 minutes in ‘inner śruti’: listen for the quiet directive of truth; end by expanding awareness beyond the body in all directions (mahān).
Maintain Vedic accents especially on índra, śrutyā́nu, brahmavā́ho, mahā́ntam (as per recension).
Let the first half feel like inquiry (slightly rising), second half like affirmation (settling, widening).
Keep conjunct in pṛcchantas clearly: pṛc-chan-taḥ., Pronounce brahmavāho with long ā: vā-ho., Avoid inserting a vowel in ‘śrutyānu’: śru-tyā-nu (smooth glide).
Reverent, clear, slightly softened to support ‘listening’.
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