Rig Veda 2.21.5: Mandala 2, Sukta 21, Mantra 5
Sukta 2.21
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
यज्ञेन गातुमप्तुरो विविद्रिरे धियो हिन्वाना उशिजो मनीषिणः । अभिस्वरा निषदा गा अवस्यव इन्द्रे हिन्वाना द्रविणान्याशत ॥
yajñéna gātúm aptúro vividrire dhíyo hinvānā́ uśíjo manīṣíṇaḥ | abhí-svarā niṣádā gā́ avasyávo índre hinvānā́ dráviṇāny āśata ||
Par le sacrifice, les aptúra trouvèrent la voie; excitant leurs pensées, les uśij, les sages. Par le cri vers la Lumière, assis dans l’assemblée, désirant l’aide, ils se poussèrent en Indra et atteignirent les plénitudes des biens.
Word by Word
- यज्ञेन
- by/with the sacrificeNounपुंलिङ्ग, तृतीया विभक्ति, एकवचनRole करणRoot यज्ञ (प्रातिपदिक) < √यज्
- गातुम्
- a path; passage; wayNounपुंलिङ्ग, द्वितीया विभक्ति, एकवचनRole कर्मRoot गातु (प्रातिपदिक) < √गा (गमन/गान)
- अप्तुरः
- the active/efficient ones; doers (ritual agents)Noun/Adjectiveपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृRoot अप्तुर (प्रातिपदिक) < अप् (कर्म/आप्) + तुर (कर्ता) (व्युत्पत्तिः वैदिकी)
- विविद्रिरे
- they have found; they discoveredVerbपरस्मैपद, लिट् (परिपूर्ण/परफेक्ट), 3 पुरुष, बहुवचनRole क्रियाRoot √विद् (जानने) (परस्मैपद) with वि-वि- (intensive/iterative)
- धियः
- thoughts; insights; hymnsNounस्त्रीलिङ्ग, द्वितीया विभक्ति, बहुवचनRole कर्मRoot धि (प्रातिपदिक) < √धी (बुद्धौ)
- हिन्वानाः
- impelling; urging onParticiple (Adjectival)वर्तमान कृदन्त (शतृ/शानच्), प्रथमा विभक्ति, बहुवचन, पुंलिङ्गRole कर्तृRoot √हिन्व्/हिव् (प्रेरणे) (वेदिक)
- उशिजः
- the eager worshippers/priests (uśij-s)Nounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृRoot उशिज् (प्रातिपदिक) (वैदिक: यज्ञकर्मणि प्रवृत्ताः/उषः-सम्बद्धाः)
- मनीषिणः
- the wise; inspired thinkersNoun/Adjectiveपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृRoot मनीषिन् (प्रातिपदिक) < मनीषा
- अभिस्वराः
- sounding forth; chanting aloudAdjective/Nounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृRoot अभि-स्वर (प्रातिपदिक) < √स्वर् (स्वरे/ध्वनौ)
- निषदाः
- the seated/attending ones; assistantsNoun/Adjectiveपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृRoot निषद् (प्रातिपदिक) < नि-√सद् (उपवेशने) (वैदिक: ‘आसीन/उपस्थित’)
- गाः
- cowsNounस्त्रीलिङ्ग, द्वितीया विभक्ति, बहुवचनRole कर्मRoot गो (प्रातिपदिक)
- अवस्यवः
- seeking help/favor; desirous of aidAdjective/Nounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृRoot अवस्यु (प्रातिपदिक) < अवस् (सहाय/रक्षा) + यु (इच्छुक)
- इन्द्रे
- in/with Indra; upon IndraNounपुंलिङ्ग, सप्तमी विभक्ति, एकवचनRole अधिकरणRoot इन्द्र (प्रातिपदिक)
- हिन्वानाः
- impelling; urging onParticiple (Adjectival)वर्तमान कृदन्त, प्रथमा विभक्ति, बहुवचन, पुंलिङ्गRole कर्तृRoot √हिन्व्/हिव् (प्रेरणे)
- द्रविणानि
- wealths; richesNounनपुंसकलिङ्ग, द्वितीया विभक्ति, बहुवचनRole कर्मRoot द्रविण (प्रातिपदिक)
- आशत
- they attained; they reachedVerbपरस्मैपद, लुङ्/आorist (वैदिक), 3 पुरुष, बहुवचनRole क्रियाRoot √अश् (व्याप्तौ/प्राप्तौ) with आ-
Sandhi Notes
- पदच्छेद (sandhi-resolved): यज्ञेन | गातुम् | अप्तुरः | विविद्रिरे | धियः | हिन्वानाः | उशिजः | मनीषिणः || अभिस्वराः | निषदाः | गाः | अवस्यवः | इन्द्रे | हिन्वानाः | द्रविणानि | आशत । प्रमुख सन्धयः: (1) ‘निषदा गा’ → निषदाः + गाः (विसर्ग-लोप/सवर्णदीर्घः: अः + ग → आ + ग)
- (2) ‘द्रविणान्याशत’ → द्रविणानि + आशत (इ + आ → या; यण्-सन्धि)
The meaning
Outer meaning
By sacrifice the apturas found the path; stirring their thoughts, the eager wise. With a cry toward the light, sitting in session, desiring help, they urged themselves in Indra and attained the plenitudes.
Inner meaning
The apturas—those who accomplish the Work—discover the inner path (gātu) through yajña, the disciplined offering of energies and attention. They yoke and drive the thoughts (dhī) upward; as uśij (ardent seekers) and manīṣi (discerning sages), they intensify aspiration. ‘With the cry toward the Light’ (abhisvarā) suggests mantric call that summons the rays (gāḥ) of knowledge. ‘Sitting in the session’ (niṣadā) indicates inner gathering, concentrated meditation. Desiring aid (avasyavaḥ), they kindle their being in Indra (indre hinvānāḥ)—they place effort under illumined mind—and thus attain draviṇāni, the plenitudes: energies, capacities, and realizations that support the soul’s onward journey.
Universal truth
The path is found by conscious offering and persistent aspiration: when thought is yoked to a higher illumination and supported by inner gathering, knowledge-rays and true plenitudes naturally arrive.
Themes
method of attainment, sacrificial psychology, finding the path, recovery of rays and plenitudes
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava (Bhr̥gu lineage)
- Other hymns
- Rig Veda 2.1, Rig Veda 2.3, Rig Veda 2.21
Family tradition
A strong yajña-centered spirituality: inner sacrifice as method; inspired thought (dhī) and ardor (uśij) are key Bhārgava traits.
Significance
This verse gives a practical psychology of sādhanā: offering → path-discovery → yoking of thought → invocation → concentration → receiving plenitudes.
The deity
- Devata
- Indra
- Epithets
- path-opener (implied), giver of draviṇa (plenitudes), support of seekers (avasyu)
- Related deities
- Agni (yajña leader), Soma (delight that supports attainment), Uṣas (light sought), Bṛhaspati (word/insight)
Cosmic role
Opens the way for the sacrificers; releases rays of knowledge and grants plenitudes that sustain the work.
Inner power
Illumined mind-force in which the seeker ‘urges’ the being; converts aspiration into effective attainment.
In ritual
Where it is used
General sacrificial context; describes the efficacy of yajña and the seekers’ seated session; applicable in Soma and other Indra-invocations
य॒ज्ञेन॑ गा॒तुम॒प्तुरो॑ विविद्रिरे॒ धियो॑ हिन्वा॒ना उ॒शिजो॑ मनी॒षिण॑: । अ॒भि॒स्वरा॑ नि॒षदा॒ गा अ॑व॒स्यव॒ इन्द्रे॑ हिन्वा॒ना द्रवि॑णान्याशत ॥
य॒ज्ञेन॑ । गा॒तुम् । अ॒प्ऽतुरः॑ । वि॒वि॒द्रि॒रे॒ । धियः॑ । हि॒न्वा॒नाः । उ॒शिजः॑ । म॒नी॒षिणः॑ । अ॒भि॒ऽस्वरा॑ । नि॒ऽसदा॑ । गाः । अ॒व॒स्यवः॑ । इन्द्रे॑ । हि॒न्वा॒नाः । द्रवि॑णानि । आ॒श॒त॒ ॥
yajñena | gātum | apturaḥ | vividrire | dhiyaḥ | hinvānāḥ | uśijaḥ | manīṣiṇaḥ | abhi-svarā | ni-sadā | gāḥ | avasyavaḥ | indre | hinvānāḥ | draviṇāni | āśata
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4 × ~11 syllables
Processional and instructive; less martial, more methodical—like steps on a path.
Creates clarity and collectiveness; supports steadiness in practice and a sense of guided progress.
- यज्ञ (yajña)
- Literal: sacrifice, rite. Symbolic: inner offering—discipline that gives energies to the Divine
- गातु (gātu)
- Literal: path, passage. Symbolic: inner way of progress; right movement in consciousness
- अप्तुर (aptura)
- Literal: accomplishers of the work. Symbolic: parts of the being (or seekers) capable of effective spiritual labor
- धि (dhī)
- Literal: thought, insight. Symbolic: inspired intelligence to be driven upward
- हिन्वान (hinvānā)
- Literal: impelling, urging. Symbolic: yoking the energies toward the higher aim
- उशिज् (uśij)
- Literal: eager, ardent. Symbolic: flame of aspiration
- मनीषिन् (manīṣin)
- Literal: wise, reflective. Symbolic: discriminating insight that guides aspiration
- अभिस्वर (abhisvara)
- Literal: cry/call toward. Symbolic: mantric invocation toward the Light
- गाः (gāḥ)
- Literal: cows. Symbolic: rays of Light/knowledge recovered and held
- निषद् (niṣad)
- Literal: sitting down, session. Symbolic: inner seated concentration/meditative gathering
- अवस्यु (avasyu)
- Literal: desiring help. Symbolic: humble receptivity to grace/support
- द्रविण (draviṇa)
- Literal: wealth, possessions. Symbolic: plenitudes—powers, results, inner resources of realization
Describes the sacrificers’ method: by yajña and concentrated session (niṣad) they find the path and attain draviṇa; applicable to Soma-pressing ideology and priestly self-description.
During rites emphasizing the ‘finding of the way’ and calling for plenitudes; also as a reflective praise within a hymn sequence.
Recitation accompanying offering and seated participation; reinforces communal/inner ‘niṣad’ (session).
A mantra for practitioners: before meditation or study, to ‘find the path’ and align thought and aspiration; useful in group sits.
gātu ‘path’ from √gā/√gam semantic field of going. aptura- traditionally connected with √ap/√āp ‘to reach’ or √tṛ ‘to cross’; sense: ‘effective achiever, one who gets across’. vividrire from √vid ‘find/know’ (PIE *weyd- ‘see/know’). √hi ‘impel’ (hinvānāḥ). uśij- related to √uś ‘desire, burn’ (ardor). manīṣā from √man ‘think’ (PIE *men-). √aś ‘attain’ (āśata).
yajña as inner offering leading to the path (gātu), dhi as inspired cognition, attainment (āś) through alignment with Indra
gātu is the ṛta-path discovered through yajña; right action and right knowledge converge.
The ‘cows’ indicate truth-rays recovered and held in consciousness.
Path-finding and manifestation of plenitudes: the inner world becomes fertile when aligned to the sacrifice.
Karmayoga-like Vedic yoga: offering (yajña) as method of realization; knowledge and action integrated.
Path = progressive inner movement; cows = rays of knowledge; cry = mantra/aspiration; session = meditative gathering of faculties.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘finding of the path’ through yajña and the gaining of cows/treasures: a recurrent Vedic mythic pattern where right offering and aspiration open the way to Light and plenitude. Inner sense: disciplined offering awakens dhi, discovers the upward passage, and yields illumination (go) and fullness (draviṇa).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid ‘know/see’ is PIE *weyd- (cf. English wit, Latin videre). √man ‘think’ is PIE *men- (cf. Greek menos, English mind). The semantic pairing of ‘seeing/knowing’ and ‘path-finding’ is a shared IE poetic-cognitive trope.
- What is the relationship between the Rishi and the Devata here?
- The rishi depicts the human side as active collaborators: they impel dhi and take their seat in concentrated offering, but the decisive empowering field is ‘in Indra’ (indre). The reciprocity is pedagogical: Indra is both goal and means—his force in the seeker yields attainment.
Use yajña as inner method: offer breath, thought, and emotion; then listen for the ‘path’ (gātu) that opens in quiet clarity.
Ājñā (dhī/insight) and Anāhata (receptive session/niṣad)
Sama-vṛtti 4-4-4-4 (box breathing) for 6 rounds; then chant once per exhale, feeling each exhale as an offering (yajña).
Settled, attentive collectiveness; a ‘seated assembly’ of faculties under a higher light.
Begin by offering one worry and one desire into the inner fire. Chant 5 or 9 times. After chanting, ask inwardly: ‘What is the next step on the path today?’ Write the first clear guidance and act on it.
Tri-svara; keep a calm, even intonation; emphasize the instructional flow rather than dramatic peaks.
Phrase as steps: (1) yajñena gātum… (2) dhiyo hinvānā… (3) abhisvarā niṣadā gāḥ… (4) indre hinvānā… draviṇāni āśata.
(yajñena): ‘jñ’ conjunct—no extra vowel, (gātum): long ā, (apturaḥ): ‘pt’ conjunct crisp, (dhiyaḥ): ‘dh’ aspirated; short i, (uśijaḥ): ‘ś’ palatal, (abhisvarā): ‘sv’ cluster; long ā, (niṣadā): retroflex ‘ṣ’, (gāḥ): long ā; soft visarga
Clear, steady, contemplative; let the sound feel like guiding footsteps.
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