Rig Veda 6.21.4: Mandala 6, Sukta 21, Mantra 4
Sukta 6.21
- Rishi
- Bharadvāja
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यस्ता चकार स कुह स्विदिन्द्रः कमा जनं चरति कासु विक्षु । कस्ते यज्ञो मनसे शं वराय को अर्क इन्द्र कतमः स होता ॥
yas tā cakāra sa kuha svid indraḥ kam ā janaṃ carati kāsu vikṣu | kas te yajño manase śaṃ varāya ko arka indra katamaḥ sa hotā ||
જેને આ કાર્યો કર્યા—એ ઈન્દ્ર ક્યાં છે ખરેખર? કયા જન તરફ તે ચાલે છે, કયા વિક્ષુ (કુળોમાં)? તારા મનને પસંદગી માટે શાંતિ આપતું કયું યજ્ઞાર્પણ છે? હે ઈન્દ્ર, કયો અર્ક (સ્તુતિ-ગીત) છે—અને તેને વહન કરનાર કયો હોતા (યાજક) છે?
Word by Word
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role सम्बन्ध/विशेष्य (यः = सः इन्द्रः) / कर्तृ-सम्बन्धःRoot यद् (सर्वनाम-प्रातिपदिक)
- तत्
- thatPronounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- चकार
- has done / didVerbलिट् (परोक्शभूत/परफेक्ट), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot कृ (धातु)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- कुह
- whereIndeclinableप्रश्नार्थक-अव्ययम्Role अधिकारण (स्थान-प्रश्न) / क्रियाविशेषणम्Root कुह (अव्यय)
- स्वित्
- indeed? / prayIndeclinableप्रश्न/संशय-निपातःRole निपात (प्रश्न-बलवर्धक)Root स्वित् (अव्यय)
- इन्द्रः
- IndraNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सः इन्द्रः) / सम्बोधन-विषयःRoot इन्द्र (प्रातिपदिक)
- कम्
- whomPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot क (सर्वनाम-प्रातिपदिक)
- आ
- towardsIndeclinableउपसर्गः (चरति इत्यस्य) / दिशार्थःRole क्रियाविशेषणम्Root आ (उपसर्ग/अव्यय)
- जनम्
- people / a personNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot जन (प्रातिपदिक)
- चरति
- moves / goes / wandersVerbलट् (वर्तमान), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot चर् (धातु)
- कासु
- in whichPronounस्त्रीलिङ्गः, सप्तमी, बहुवचनम् (का + सु)Role अधिकारणRoot क (सर्वनाम-प्रातिपदिक)
- विक्षु
- among the clans / settlementsNounस्त्रीलिङ्गः, सप्तमी, बहुवचनम् (विक्-षु; ‘विश्’ = जनसमूह/कुल/ग्राम)Role अधिकारणRoot विश् (प्रातिपदिक)
- कः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (प्रश्न) / विषयःRoot क (सर्वनाम-प्रातिपदिक)
- ते
- of you / yourPronounषष्ठी, एकवचनम् (एन्क्लिटिक रूपम्)Role सम्बन्ध (षष्ठी)Root त्वद् (सर्वनाम-प्रातिपदिक)
- यज्ञः
- sacrifice / ritualNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विषयः (कः ... यज्ञः)Root यज्ञ (प्रातिपदिक)
- मनसे
- for the mind / to the mindNounनपुंसकलिङ्गः, चतुर्थी, एकवचनम्Role सम्प्रदान (हितार्थ)Root मनस् (प्रातिपदिक)
- शम्
- well / auspiciouslyIndeclinableकल्याणार्थक-अव्ययम्Role क्रियाविशेषणम् / फल-निर्देशःRoot शम् (अव्यय/नपुंसक-प्रातिपदिक ‘शम्’ = सुखम्)
- वराय
- for choice boon / for the bestNounपुंलिङ्गः, चतुर्थी, एकवचनम्Role सम्प्रदान (हितार्थ)Root वर (प्रातिपदिक)
- कः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विषयःRoot क (सर्वनाम-प्रातिपदिक)
- अर्कः
- hymn / praise-songNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विषयः (स्तुति/ऋच्)Root अर्क (प्रातिपदिक)
- इन्द्र
- O IndraNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot इन्द्र (प्रातिपदिक)
- कतमः
- which one (of many)Pronoun (interrogative) / Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषण (होता इत्यस्य) / विषयःRoot कतम (सर्वनाम-प्रातिपदिक)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विषयःRoot तद् (सर्वनाम-प्रातिपदिक)
- होता
- Hotṛ-priest / invokerNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विषयःRoot होतृ (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धि-निरसनम्): यस्ता → यः तत्
- स्विदिन्द्रः → स्वित् इन्द्रः
- कमा → कम् आ
- कासु → का + सु (सप्तमी बहु.)
- कस्ते → कः ते
- शं वरा॑य (सन्धि न; केवलं पदविभागः)
- को अर्कः → कः अर्कः. ‘विक्षु’ = विश्-शब्दस्य सप्तमी बहुवचनम् (विक्-षु) वैदिक-रूपम्
The meaning
Outer meaning
He who has done these deeds—where indeed is that Indra? To which people does he go, in what clans? Which offering brings peace to your mind for choosing? Which hymn is it, Indra, and which priest is the Hotṛ?
Inner meaning
The rishi asks a practical yogic question: where does Indra’s power become present in human nature? In which ‘people/clans’—which parts of the being (mind, life, body; or different inner collectives of tendencies)—does the illumined force choose to move? What kind of yajña (inner offering) gives shānti to the divine Mind in us—i.e., creates the right condition for the descent of clear decision? Which arka (true mantra/utterance) and which hotṛ (the inner priest: awakened will/Agni-led aspiration, or the discerning part that offers) can carry the offering rightly?
Universal truth
Divine help is not random: it responds to right conditions—sincere offering, true speech, and a prepared inner instrument. The seeker must discover where in themselves the divine force is welcomed and how to offer without disturbance.
Themes
Quest for Indra, Right offering and right speech, Inner priesthood (hotṛ-function)
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- RV 6.21.3 (from transformation to inquiry), RV 6.20 (deeds of Indra recalled)
Family tradition
Inquiry-driven hymncraft: Bharadvāja often turns praise into diagnostic questions, guiding the practitioner to locate the operative conditions of divine action within the sacrifice.
Significance
This verse is a bridge from mythology to method: it asks how to make Indra’s ‘deeds’ repeatable in the seeker—by finding the right inner offering, mantra, and priesthood of consciousness.
The deity
- Devata
- Indra
- Epithets
- Karmakṛt (doer of mighty deeds—implied), Svadhāvan (self-powered—context from previous verse), Vīra (hero—hymn context)
- Related deities
- Agni (Hotṛ principle), Bṛhaspati (arka/word), Sarasvatī (vāc)
Cosmic role
Moves among the ‘clans’ of beings granting victory and right choice; accepts offerings and hymns through the Hotṛ.
Inner power
Discriminating luminous force that comes where sincerity, peace, and right speech are established; grants decisive selection (vara) and effective action.
In ritual
Where it is used
Indra-stotra within Soma rite; also a meta-ritual question about correct yajña and Hotṛ
यस्ता च॒कार॒ स कुह॑ स्वि॒दिन्द्र॒: कमा जनं॑ चरति॒ कासु॑ वि॒क्षु । कस्ते॑ य॒ज्ञो मन॑से॒ शं वरा॑य॒ को अ॒र्क इ॑न्द्र कत॒मः स होता॑ ॥
यः । ता । च॒कार॑ । सः । कुह॑ । स्वि॒त् । इन्द्रः॑ । कम् । आ । जन॑म् । च॒र॒ति॒ । कासु॑ । वि॒क्षु । कः । ते॒ । य॒ज्ञः । मन॑से । शम् । वरा॑य । कः । अ॒र्कः । इ॒न्द्र॒ । क॒त॒मः । सः । होता॑ ॥
yaḥ | tā | cakāra | saḥ | kuha | svit | indraḥ | kam | ā | janam | carati | kāsu | vikṣu | kaḥ | te | yajñaḥ | manase | śam | varāya | kaḥ | arkaḥ | indra | katamaḥ | saḥ | hotā
44
4×11 syllables (approx.)
Interrogative, quick-turning; repeated ‘ka/ku’ questions create a searching, probing rhythm.
Stimulates self-inquiry; invites the mind to become precise about conditions of invocation rather than vague devotion.
- कुह स्वित् (kuha svit)
- Literal: where indeed?. Symbolic: where in consciousness is the divine presence accessible now?
- जनम् / विक्षु (janam / vikṣu)
- Literal: people / clans. Symbolic: inner groupings of tendencies; domains of nature (mind-life-body) where the force moves
- यज्ञः (yajñaḥ)
- Literal: sacrifice, offering. Symbolic: method of inner exchange: self-giving, attention, consecrated action
- मनसे शं (manase śaṃ)
- Literal: peace to the mind. Symbolic: settled clarity in the higher mind; quietude that allows right choice
- वराय (varāya)
- Literal: for choosing/boon. Symbolic: the moment of inner decision; selection of the right movement under guidance
- अर्कः (arkaḥ)
- Literal: hymn, praise. Symbolic: mantric formulation that carries light; truth-word
- होता (hotā)
- Literal: Hotṛ priest. Symbolic: inner officiant—Agni as will, or the awakened part that offers correctly and steadily
A reflective/diagnostic stotra: used to ‘find Indra’—i.e., to align rite, hymn, and officiant-function so the power responds.
During recitation of Indra hymns; could accompany moments of selecting stoma/hymn or officiant roles in formal rite.
Questioning praise (praśna-stuti) that clarifies which hymn/offering is acceptable; aligns the rite with the deity’s preference.
Use as a contemplative mantra before chanting/meditation: ask inwardly ‘Where is Indra active in me? What offering brings peace? What truthful words and what inner priest can offer today?’
Interrogative cascade (kuha, kam, kāsu, kaḥ, katamaḥ) dramatizes the search for the right channel. arka (often ‘hymn, praise’) from √arc ‘shine, praise’—hymn as luminous act. hotṛ from √hu ‘invoke’—the priest as the invoking function within the psyche.
Discernment of the right means (which yajña/arka/hotṛ), Divine accessibility through correct alignment (ṛta in practice)
The ‘right’ yajña and ‘right’ hotṛ are instruments of ṛta; disorder in offering leads to absence of the divine force.
Arka is effective only when aligned with satya; the verse asks for the exact truth-formulation.
Creation as correct articulation and offering: the cosmos is sustained by right ritual/inner law mirrored in right practice.
Practical Vedic yoga: discernment of the operative conditions for descent of higher power (a methodological spirituality).
Indra’s ‘movement among clans’ = shifting currents of force through layers of the being; altar = inner field of offering; priest = focused will.
- What is the primary Vedic 'mythologem' present in this verse?
- The 'hidden Indra' motif: the power that once acted mightily seems absent, prompting a quest for the correct ritual-psychological key (yajña/arka/hotṛ). Mythically it is the god’s withdrawal; inwardly it is the loss of contact with the victorious force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- arka from √arc ‘shine/praise’ relates to PIE *h₂erǵ- ‘bright/white’ (semantic overlap in Indo-Iranian with brilliance and hymn). hotā from √hu ‘invoke’ parallels Avestan zaoθra-/yaz- complex of invocation; the priestly function is an inherited Indo-Iranian institution.
- What is the relationship between the Rishi and the Devata here?
- The rishi assumes reciprocity but interrogates the conditions: Indra’s coming depends on right selection (vara) and mental peace (śam). The verse maps a method: refine offering, hymn, and the invoking faculty until the divine presence becomes locatable.
Self-inquiry to locate the ‘seat’ of Indra in you today; refine offering, speech, and the inner officiant.
viśuddha (truthful word/arka) and āñjā (discernment/choice)
Box breathing 4-4-4-4 for 8 rounds; then chant each question on a single exhale, pausing briefly to listen inwardly for an answer-feeling.
From seeking to aligned receptivity; calm discriminative awareness.
Use the questions as prompts: (1) Where is my clarity strongest right now? (2) Which part of me resists? (3) What offering will bring peace—silence, sincerity, restraint, gratitude? (4) What is the simplest true sentence (arka) I can speak inwardly? (5) Let Agni-as-will become the hotṛ by holding steady attention at the heart or solar plexus while offering the breath.
Tri-svara; the repeated interrogatives (kuha, kam, kāsu, kas, ko, katamaḥ) should be distinctly intoned with clear udātta rises to preserve the questioning force.
Keep each question crisp; slight pause after each interrogative phrase to let the inquiry ‘land’. Avoid running all questions together.
kuha svit: keep svit as a light cluster, not ‘sivit’., kāsu vikṣu: retroflex kṣ clear; do not soften to ‘ks’., śaṃ varāya: nasalized śaṃ; keep v- distinct., katamaḥ: dental t, not retroflex; final ḥ lightly aspirated.
Focused, inquisitive, steady; not loud—more like a precise call.
5
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.
