
Sukta 6.27
Bharadvāja (Bārhaspatya lineage; traditional attribution for much of Maṇḍala 6)
Indra
Triṣṭubh (probable; RV 6.27 predominantly Triṣṭubh)
This hymn probes the mystery of Indra’s intoxicating might—how his soma-inspired ecstasy and friendship empower decisive victory in battle. It then recalls concrete heroic exploits (slaying foes such as Śeṣa and the Vṛcīvant) and culminates in a priestly, ritual setting where royal patrons grant generous dakṣiṇā, linking Indra’s power with prosperity and patronage.
Mantra 1
किमस्य मदे किम्वस्य पीताविन्द्रः किमस्य सख्ये चकार । रणा वा ये निषदि किं ते अस्य पुरा विविद्रे किमु नूतनासः ॥
What is the secret of his ecstasy, and what of his drinking of the delight? What has Indra wrought by his friendship? What did those who sit close in the battle discover of him from of old—and what do the new seekers discover now?
Mantra 2
सदस्य मदे सद्वस्य पीताविन्द्रः सदस्य सख्ये चकार । रणा वा ये निषदि सत्ते अस्य पुरा विविद्रे सदु नूतनासः ॥
True is his ecstasy, true his drinking of the delight; true is what Indra has fashioned by friendship. True is what those who sit close in the battle found of him from of old—true too what the new seekers find now.
Mantra 3
नहि नु ते महिमनः समस्य न मघवन्मघवत्त्वस्य विद्म । न राधसोराधसो नूतनस्येन्द्र नकिर्ददृश इन्द्रियं ते ॥
Truly we do not know the full measure of your greatness, O bountiful one, nor of your very bounty. No one, Indra, has ever beheld the complete power of your ever-renewing plenitude.
Mantra 4
एतत्त्यत्त इन्द्रियमचेति येनावधीर्वरशिखस्य शेषः । वज्रस्य यत्ते निहतस्य शुष्मात्स्वनाच्चिदिन्द्र परमो ददार ॥
This is that known sovereign power of yours, by which you struck down Śeṣa, the remnant of Varaśikha. Even from the thunder-sound of your hurled and smiting Vajra, O Indra, the highest obstruction breaks apart.
Mantra 5
वधीदिन्द्रो वरशिखस्य शेषोऽभ्यावर्तिने चायमानाय शिक्षन् । वृचीवतो यद्धरियूपीयायां हन्पूर्वे अर्धे भियसापरो दर्त् ॥
Indra slew Śeṣa of Varaśikha, teaching the one who turns back upon him and the one who advances. When he struck the Vṛcīvant at Hariyūpīyā, in the first part the foe broke in fear and fled away thereafter.
Mantra 6
त्रिंशच्छतं वर्मिण इन्द्र साकं यव्यावत्यां पुरुहूत श्रवस्या । वृचीवन्तः शरवे पत्यमानाः पात्रा भिन्दाना न्यर्थान्यायन् ॥
Thirty hundred armored ones together, O Indra much-invoked, in Yavyāvatī for glory—Vṛcīvant’s men, rushing to the onslaught, shattered their vessels and went away with their aims undone.
Mantra 7
यस्य गावावरुषा सूयवस्यू अन्तरू षु चरतो रेरिहाणा । स सृञ्जयाय तुर्वशं परादाद्वृचीवतो दैववाताय शिक्षन् ॥
He whose two cows, ruddy and rich in good pasture, move within, licking again and again—he gave Turvaśa away to Sṛñjaya, training Daivavāta against Vṛcīvant.
Mantra 8
द्वयाँ अग्ने रथिनो विंशतिं गा वधूमतो मघवा मह्यं सम्राट् । अभ्यावर्ती चायमानो ददाति दूणाशेयं दक्षिणा पार्थवानाम् ॥
Two chariot-fighters and twenty cows, O Agni—Maghavan the sovereign gives to me; Abhyāvartī and Cāyamāna bestow this gift-offering, a Dakṣiṇā that is hard to diminish, of the Pārthavānas.
It explores how Indra’s soma-inspired power and friendship help devotees, then illustrates this through battle victories and ends by linking Indra’s favor with generous ritual gifts (dakṣiṇā).
The questions highlight that Indra’s strength is not merely physical—it is a sacred, inspired force associated with soma and with the bond between Indra and his worshippers.
It refers to dakṣiṇā given by patrons to the priest/poet after successful rites, showing that divine protection and victory are expected to yield real-world prosperity and social support for ritual.