Sukta 6
Sukta 1.6
Madhucchandas Vaiśvāmitra (traditional attribution for RV 1.1-1.11; for 1.6 commonly Vaiśvāmitra lineage)
Gāyatrī (3 pādas of 8 syllables; typical for early RV 1 hymns to Indra)
RV 1.6 is an Indra hymn in Gāyatrī meter that links Indra’s victorious might with a luminous, solar “rocanā” radiance that is yoked and set in motion for cosmic action. The poets approach Indra through inspired speech, seeking “sāti” (winning/conquest) from every level of the cosmos—heaven, earth, and the wide mid-spaces—so that the power of victory becomes present in their life and rite.
In this hymn
Addressed to
Mantras
Mantra 1
युञ्जन्ति ब्रध्नमरुषं चरन्तं परि तस्थुषः । रोचन्ते रोचना दिवि ॥
लोग एक ताकत को जोड़ते हैं जो चमक रही है। वो ताकत घूमे जा रही है। उसके आस-पास सब पक्के खड़े हैं। आसमान में रोशनी चमक उठी है।
Mantra 2
युञ्जन्त्यस्य काम्या हरी विपक्षसा रथे । शोणा धृष्णू नृवाहसा ॥
उसके लिए दो ताकतें जोड़ी जाती हैं रथ में। वो लाल रंग की है और ताकतवाली है। इंसान को ले के चलती हैं। यह ताकतें उसको ले जाती हैं जो रोशनी वाला है।
Mantra 3
केतुं कृण्वन्नकेतवे पेशो मर्या अपेशसे । समुषद्भिरजायथाः ॥
हे इंद्र, तुम उसको रोशनी देते हो जिसके पास नहीं है। तुम उसको अच्छा बना देते हो जो खाली है। तुम उनके साथ पैदा हुए जो रोशनी की इच्छा रखते थे।
Mantra 4
आदह स्वधामनु पुनर्गर्भत्वमेरिरे । दधाना नाम यज्ञियम् ॥
फिर अपनी ताकत से वो वापिस बनने लगे। उनके अंदर एक नाम था जो पूजा के काम का था। यह ताकत अंदर की पूजा को सही बनाती है।
Mantra 5
वीळु चिदारुजत्नुभिर्गुहा चिदिन्द्र वह्निभिः । अविन्द उस्रिया अनु ॥
हे इंद्र, तुम बड़ी दीवार भी तोड़ देते हो अपनी ताकत से। छुपी जगह में भी तुम रोशनी ढूँध निकालते हो। अग्नि की ताकतों के साथ तुम रोशनी के किरण बाहर लाते हो।
Mantra 6
देवयन्तो यथा मतिमच्छा विदद्वसुं गिरः । महामनूषत श्रुतम् ॥
जब हम भगवान को ढूँढ़ते हैं, तो हमारी बातें सीधी चलती हैं। हमारी सोच जाग उठती है और सच्चा धन मिलता है। हमने वो बड़ा सत्य सुना है जो सबने सुना है।
Mantra 7
इन्द्रेण सं हि दृक्षसे संजग्मानो अबिभ्युषा । मन्दू समानवर्चसा ॥
इंद्र के साथ तुम जुड़ गए हो। तुम्हारा दिल न हिलता, पक्का रहता है। मंडू, तुम दोनों में एक ही चमक है, एक ही तेज।
Mantra 8
अनवद्यैरभिद्युभिर्मखः सहस्वदर्चति । गणैरिन्द्रस्य काम्यैः ॥
जो शक्ति ऊपर जाती है, वो बिना किसी दोष के जाती है। वो ताकत के साथ गाना गाती है। इंद्र के साथ मिल के आगे बढ़ती है।
Mantra 9
अतः परिज्मन्ना गहि दिवो वा रोचनादधि । समस्मिन्नृञ्जते गिरः ॥
तो आजा, तू जहाँ भी है यहाँ आ। चाहे आसमान से आए या उसके ऊपर से। हमारी बातें यहाँ तेरे लिए तैयार हैं।
Mantra 10
इतो वा सातिमीमहे दिवो वा पार्थिवादधि । इन्द्रं महो वा रजसः ॥
हम यहीं से जीत माँगते हैं। चाहे आसमान से मिले या धरती से। या बीच की दुनिया से, हम इंद्र को बुलाते हैं जो जीता है।
Inside Sukta 6
How it unfolds
- Where it opens
A cosmic image of yoking a tawny, radiant force; the heavenly light-realms (rocanā) blaze as the powers stand around the moving splendor.
- Development
The hymn turns from vision to invocation: inspired utterances (giraḥ) move toward awakened thought that finds true wealth, aligning the sacrificer’s mind with Indra’s victorious energy.
- Climax
The decisive request for sāti—calling Indra as the great power spanning heaven, earth, and the vast mid-spaces—so victory is secured from every quarter of existence.
- Where it settles
The hymn closes with a comprehensive appeal: wherever the winning lies (above, below, or in the wide atmosphere), Indra is invoked as the sure source of conquest and fulfillment.
The deity: Indra
- In the VedaIn this hymn his action is colored by rocanā imagery—radiant realms blazing in heaven as the tawny luminous power is “yoked.”
- Cosmic functionChampion of ṛta through victorious force: he clears the path, opens the constricted, releases luminous order, and grants conquest (sāti) and abundance (vasu) to the sacrificer.
- Inner significanceThe awakened will and courageous clarity that breaks inner obstruction (fear, inertia, confusion) and turns inspired thought into effective power; the “yoking” suggests disciplined harnessing of radiant energy for right action.
The seer
- Madhucchandas VaiśvāmitraVaiśvāmitra (descendant of Viśvāmitra; Vaiśvāmitra gotra/circle) · Earliest seer of Mandala 1’s opening sequence, shaping foundational Indra-Agni praise and establishing the hymn-as-invocation style for the Rig Veda’s beginning.
Famous verses
rocante rocanā divi
देवयन्तो यथा मतिमच्छा विदद्वसुं गिरः । महामनूषत श्रुतम् ॥ito vā sātim īmahe
Attributes of the deity
- Vṛtra-slayer and obstacle-breaker
- Soma-empowered warrior-king
- Giver of sāti (victory/attainment) and vasu (wealth, true riches)
- Opener of wide space (uru loka) and releaser of light (rocanā)
- Protector and ally of the seer’s inspired speech (giraḥ)
Also by this seer
- Traditional attribution of RV 1.1–1.11 (including the famous Agni hymn RV 1.1)
- Association with the Vaiśvāmitra poetic tradition that strongly features Indra’s victory, inspired speech (giraḥ), and the quest for wealth/illumination (vasu, rocanā)
The rite, step by step
- Ācamana and saṅkalpa (intent for sāti—successful attainment)
- Kindling/attending Agni and establishing the offering space
- Recitation of RV 1.6 in Gāyatrī cadence, with focused visualization of rocanā (radiant realms) and the ‘yoked’ luminous force
- Soma offering (where applicable) or substitute oblations while calling Indra to the rite
- Śānti/praśasti: concluding praise and request for victory from heaven, earth, and the mid-worlds
Offerings
- Soma (in Soma rites)
- Ghṛta (ghee) oblations
- Puroḍāśa (rice cake) where customary
- Optional: milk/curds as Indra-friendly offerings in some śrauta contexts
Frequently Asked Questions
It praises Indra as the power of victory and illumination, using imagery of a radiant force being “yoked” and the heavenly light-realms (rocanā) shining. The hymn asks Indra to grant successful attainment (sāti) in life and ritual.
Rocanā points to luminous heavenly regions and the manifestation of light that accompanies Indra’s cosmic victories. Symbolically, it also suggests inner clarity that appears when obstacles are broken.
It can be recited as an Indra-stuti for strength, protection, and success—especially in morning worship or yajña contexts. The focus is on calling Indra’s victorious energy and aligning one’s thought and speech with that power.
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