Rig Veda 6.22.11: Mandala 6, Sukta 22, Mantra 11
Sukta 6.22
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
स नो नियुद्भिः पुरुहूत वेधो विश्ववाराभिरा गहि प्रयज्यो । न या अदेवो वरते न देव आभिर्याहि तूयमा मद्र्यद्रिक् ॥
sa no niyúd-bhiḥ puru-hūta vedho viśvá-vārābhir ā́ gahi prayajyo | na yā́ adévo várate na devá ā́bhir yāhi tū́yam ā́ madryadrik ||
हे पुरुहूत, हमारे पास आ अपनी शक्ति लेके। जो चीज़ें हमें चाहिए वो सब ला। तू यज्ञ के लिए जल्दी आता है। ये शक्ति कोई बुरा इंसान नहीं चुन सकता, देवता भी नहीं। इनके साथ जल्दी आ और खुशी दे।
Word by Word
- सः
- he (that one)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (स-आदेशः) सर्वनाम-प्रातिपदिक
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचनम् (एन्क्लिटिक)Role SampradānaRoot अस्मद् (युष्मद्-अस्मद्-प्रत्ययान्त सर्वनाम)
- नियुद्भिः
- with (his) yoked teams / with harnessed steedsNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot नियुत् (नि-√युज् ‘योजने’ → नियुत् ‘योक्त्र/रथयुगम्’)
- पुरुहूत
- O much-invoked oneAdjective (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot पुरुहूत (बहुव्रीहि/कर्मधारय: पुरु ‘many’ + हूत ‘invoked’)
- वेधः
- O wise one / ordainerNoun (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot वेधस् (√विध् ‘ज्ञाने/विधाने’ → वेधस् ‘wise, ordainer’)
- विश्ववाराभिः
- with all-desirable (aids/boons)Adjective (f.)स्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot विश्ववारा (विश्व ‘all’ + वारा ‘desirable gifts/boons’)
- आ
- hither, towardsIndeclinableनिपातः (आगमनार्थः)Root आ (उपसर्ग/निपात)
- गहि
- come!Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, एकवचनम्; परस्मैपदम्Root √गम् ‘गत्यर्थे’
- प्रयज्यः
- O worthy of worship/sacrificeAdjectiveपुंलिङ्गः, सम्बोधन/प्रथमा, एकवचनम् (यत्-प्रत्ययान्त ‘-य’ भावः)Role SambodhanaRoot प्रयज्य (प्र-√यज् ‘यागे’ → ‘to be worshipped/fit for sacrifice’)
- न
- notIndeclinableनिषेधःRoot न (निषेध-निपात)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (य-प्रश्न/सम्बन्ध सर्वनाम)
- अदेवः
- a non-god / ungodly oneNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अदेव (अ- + देव)
- वरते
- chooses / prefersVerbलट्, प्रथमपुरुषः, एकवचनम्; आत्मनेपदम्Root √वृ ‘वरणे/वृणोति’
- न
- notIndeclinableनिषेधःRoot न (निषेध-निपात)
- देवः
- a godNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot देव
- आभिः
- with thesePronoun (demonstrative)स्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot इदम् (एतद्-प्रातिपदिक; स्त्री. तृतीया बहु. ‘आभिः’)
- याहि
- come / go (hither)!Verbलोट्, मध्यमपुरुषः, एकवचनम्; परस्मैपदम्Root √या ‘गत्यर्थे’
- तूयम्
- swiftlyIndeclinableक्रियाविशेषणम्Root तूयम् (क्रियाविशेषण; PIE *teuh₂- ‘to swell/haste’ > ‘swiftly’)
- आ
- hitherIndeclinableनिपातः (आगमनार्थः)Root आ (उपसर्ग/निपात)
- मद्र्यद्रिक्
- O gladdening (with) the pressing-stone / O stone-cheerer (Indra)Adjective (epithet)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SambodhanaRoot मद्र्यद्रिक् (समास/बहुव्रीहि: मद्र्यत्/मद्रि- ‘gladdening/cheering’ + अद्रि ‘stone/pressing-stone’ + -क्)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): सः नः नियुद्भिः पुरुहूत वेधः विश्ववाराभिः आ गहि प्रयज्यः । न यः अदेवः वरते न देवः आभिः याहि तूयम् आ मद्र्यद्रिक् ॥ 1) स नो॑ → सः + नः (विसर्गलोपः/एन्क्लिटिक-सर्वनामसन्धिः)
- 2) नि॒युद्भि॑: → नियुद्भिः (विसर्गः पदान्ते)
- 3) वेधो → वेधः (ओ-आदेशः पदान्ते; संहितायां ‘-o’)
- 4) आ ग॑हि (निपात ‘आ’ + लोट् ‘गहि’)
- 5) न या → न + यः (संहितायां ‘या’ रूपम्; यः प्रथमा एकवचनम्)
- 6) अदे॑वो॒ → अदेवः (ओ-आदेशः)
- 7) वर॑ते॒ न दे॒व → वरते + न + देवः (देवः प्रथमा)
- 8) आभि॑र्याहि → आभिः + याहि (विसर्ग/ः → र् पूर्वस्वरादौ; ‘ः’→‘र्’ संधिः)
- 9) तूय॒मा → तूयम् + आ (म् + आ = मा)
The meaning
Outer meaning
Indra, much-invoked and knowing, is asked to come with his yoked energies and all desirable boons, swift to the sacrifice. None undivine can choose these powers, nor even the gods; with them he should come quickly to the glad seeing and drink delight.
Inner meaning
Indra is invoked to arrive with niyut—yoked, disciplined forces of action and movement in consciousness. These are ‘viśvavārā’—bearing all desirable fulfillments, because they align life with the divine intention. The mantra asserts their exclusivity: lower nature (adeva) cannot command these higher energies; even other powers require Indra’s sanction—meaning illumination is the key that rightly directs energies. The goal is ‘madryadrik’—glad seeing: an awakened perception that can receive Soma-delight (ānanda) without distortion.
Universal truth
Higher energies cannot be possessed by ego; they descend when consciousness is illumined and rightly offered. True delight is received through awakened perception and disciplined forces, not through impulsive desire.
Themes
invocation to come, niyut (yoked energies), boons as powers, soma-delight and vision
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja-gotra
- Other hymns
- Rig Veda 6.22, Rig Veda 6.23.1 (Soma-pressed context continues)
Family tradition
Indra-centered sādhanā of the Bharadvājas: invocation (hūta), knowledge (vedha), and right enjoyment of Soma (delight) through sacrifice.
Significance
The verse draws a boundary between higher powers and ego-control: illumination is sovereign; energies become boons only when yoked to the inner sacrifice.
The deity
- Devata
- Indra
- Epithets
- Puruhūta, Vedha, Prayajya, Madryadrik (associated epithet via destination)
- Related deities
- Soma, Agni, Maruts
Cosmic role
Receiver of Soma, leader in battles of light, giver of boons through rightly harnessed powers.
Inner power
Awakened discerning consciousness that brings disciplined energies and opens glad perception for delight.
In ritual
Where it is used
Soma-yajña invitation to Indra to come to the pressing and drink; standard Indra-Soma liturgical movement.
स नो॑ नि॒युद्भि॑: पुरुहूत वेधो वि॒श्ववा॑राभि॒रा ग॑हि प्रयज्यो । न या अदे॑वो॒ वर॑ते॒ न दे॒व आभि॑र्याहि॒ तूय॒मा म॑द्र्य॒द्रिक् ॥
सः । नः॒ । नि॒युत्ऽभिः॑ । पु॒रु॒ऽहू॒त॒ । वे॒धः॒ । वि॒श्वऽवा॑राभिः । आ । ग॒हि॒ । प्र॒य॒ज्यो॒ इति॑ प्रऽयज्यो । न । याः । अदे॑वः । वर॑ते । न । दे॒वः । आ । आ॒भिः॒ । या॒हि॒ । तूय॑म् । आ । म॒द्र्य॒द्रिक् ॥
saḥ | naḥ | niyut-bhiḥ | puru-hūta | vedhaḥ | viśva-vārābhiḥ | ā | gahi | prayajyo itipra-yajyo | na | yāḥ | adevaḥ | varate | na | devaḥ | ā | ābhiḥ | yāhi | tūyam | ā | madryadrik
44
4 × ~11
Invitational yet energetic; alternating calls and negations create emphasis.
Conveys swift descent of power; the ‘na…na…’ structure strengthens inner renunciation of ego-claim and establishes receptivity.
- नियुद्भिः (niyudbhiḥ)
- Literal: with yoked teams/energies. Symbolic: disciplined life-forces and dynamic capacities harnessed to the divine purpose
- पुरुहूत (puruhūta)
- Literal: much-invoked. Symbolic: the ever-callable power of illumination in human aspiration
- वेधः (vedhaḥ)
- Literal: knower, wise disposer. Symbolic: inner intelligence that ‘hits the mark’—accurate discernment
- विश्ववाराभिः (viśvavārābhiḥ)
- Literal: with all desirable boons. Symbolic: harmonizing powers that fulfill the integral good
- प्रयज्यः (prayajyaḥ)
- Literal: swift to the sacrifice / fit for worship. Symbolic: illumination that responds quickly to sincere offering
- अदेवः (adevaḥ)
- Literal: undivine. Symbolic: ego-nature, ignorance, unillumined impulses
- वरते (varate)
- Literal: chooses, selects. Symbolic: appropriates/commands—here denied to lower nature
- मद्र्यद्रिक् (madryadrik)
- Literal: glad-seeing. Symbolic: joyful awakened perception capable of receiving delight (Soma)
Invitation (āhvāna) to Indra in Soma rite: coming with niyuts, bringing boons, to sit and drink soma
At the moment of inviting Indra to the offering and Soma-drinking; before libation/oblation sequences.
Āvāhana (invocation) tone: calling Indra with his teams/energies to partake of Soma.
Before meditation or mantra-japa: invite illumined force with disciplined energies; cultivate humility—do not ‘grab’ experiences; receive them.
niyut- relates to √yuj 'to yoke' (via ni- + yut), indicating harnessed energies. védha- from √vidh/√vyadh 'to pierce, to penetrate; to dispose' → knower-disposer. varate from √vṛ 'choose' (distinct from √vṛ 'cover' though historically related semantics in Vedic). mad- from √mad 'to rejoice, be exhilarated' + dṛś 'to see' → a seeing intensified by delight.
divine selection/choice (varaṇa) of powers, right of access to divine energies (only through Indra’s governance)
Right enjoyment (Soma) occurs when powers arrive in r̥ta—disciplined and sanctioned by illumination.
Vedha implies truth-knowing accuracy guiding energies.
Descent of higher powers into the human field through invocation and offering.
Aurobindonian: gods as conscious forces; ego cannot command them; they respond to sincere aspiration and sacrifice.
Steeds = vital energies; Soma = inner bliss/nectar; swift arrival = quickening of consciousness when aspiration is pure.
- What is the primary Vedic 'mythologem' present in this verse?
- The epiphany/invitation mythologem: Indra is summoned to arrive with his yoked powers (niyuts) and the totality of desirable boons. The verse stresses controlled access to divine powers—only the true divine agency can 'choose' and deploy them.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj 'yoke' (niyut) is strongly Indo-European (cf. Lat. iungō, Eng. yoke from *yug-). The recurrent imperative ā gahi reflects the archaic hymn mode of direct address and command-form typical of PIE poetic prayers.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi positions the sacrifice as a meeting-point: Indra is 'prayajya' (fit for forward worship) and is asked to bring the very capacities that enable right choice and distribution of boons. The human side offers the call and the prepared delight (soma), seeking a transformed seeing (madryadrik).
Invocation of illumined force with yoked energies; shift from ego-demand to receptive glad seeing.
Ājñā (clear seeing) with Sahasrāra orientation (descent of higher power).
Gentle inhalation with the feeling ‘come’; slow exhalation with ‘offer’; chant softly on exhale.
Receptive, bright, quietly joyful.
Begin with 3 breaths of offering; chant 11 times; then sit and watch for ‘madrya-dṛṣṭi’—a glad, unstrained clarity; end by inwardly ‘offering the Soma’ (your best joy) back to the Divine.
Tri-svara; consult a svara text for exact accents; keep the invitational ‘ā gahi’ clean and lifted.
Slightly emphasize ‘pụrụhūta vedho’ as the calling-name; keep the double negation ‘na…na…’ calm and firm (renunciation, not anger).
: ni-yud-bhiḥ; clear yud, : puru-hūta with long ū, : viś-va-vā-rā-bhiḥ; long ā, : pra-yaj-yo; light y glide, : mad-rya-dṛk; final k unreleased
Inviting, bright, slightly smiling resonance; not forceful.
11
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.
