Rig Veda 6.57.3: Mandala 6, Sukta 57, Mantra 3
Sukta 6.57
- Rishi
- Bharadvāja
- Devata
- Pūṣan with Indra in the background
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
अजा अन्यस्य वह्नयो हरी अन्यस्य सम्भृता । ताभ्यां वृत्राणि जिघ्नते ॥
ajā́ anyásya váhnayo hárī anyásya sámbhṛtā | tā́bhyāṃ vṛtrā́ṇi jighnate ||
एक ताकत के लिए जो गाड़ी खोले वो है। दूसरी ताकत के लिए दो घोड़े तैयार हैं। इन दोनों से रास्ते के बंधन टूट जाते हैं। सच का रास्ता साफ हो जाता है।
Word by Word
- अजा
- the she-goat (Ajā)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (समुच्चित कर्तृ-समूह का सदस्य)Root अज (प्रातिपदिक) / अज् (धातु ‘चलने/गमने’ से निष्पन्न)
- अन्यस्य
- of the otherAdjective (pronominal)पुं/नपुं, षष्ठी, एकवचनRole सम्बन्ध (genitive: ‘of’)Root अन्य (सर्वनाम/विशेषण-प्रातिपदिक)
- वह्नयः
- bearers / carriers (vahnis)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (समुच्चित कर्तृ-समूह का सदस्य)Root वह्नि (प्रातिपदिक)
- हरी
- the two bay steeds (Harī)Nounपुंलिङ्ग, प्रथमा, द्विवचनRole कर्तृ (समुच्चित कर्तृ-समूह का सदस्य)Root हरि (प्रातिपदिक)
- अन्यस्य
- of the otherAdjective (pronominal)पुं/नपुं, षष्ठी, एकवचनRole सम्बन्ध (genitive: ‘of’)Root अन्य (सर्वनाम/विशेषण-प्रातिपदिक)
- सम्भृताः
- collected / furnished / equippedParticiple (past passive) used adjectivallyपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (समुच्चित कर्तृ-समूह का सदस्य; ‘being furnished/collected’)Root सम्-√भृ (धातु भृ ‘धारण/भरण’), क्त-प्रत्यय; प्रातिपदिक: सम्भृत
- ताभ्याम्
- by/with those twoPronounस्त्रीलिङ्ग, तृतीया, द्विवचनRole करण (instrumental: ‘by/with those two’)Root तद् (सर्वनाम-प्रातिपदिक)
- वृत्राणि
- obstacles / Vr̥tras (foes)Nounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot वृत्र (प्रातिपदिक)
- जिघ्नते
- they smite / slayVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, बहुवचनRole क्रियाRoot √हन् (धातु ‘हनने’), (अभ्यास-रूप) जिघ्न-
Sandhi Notes
- पदच्छेद (sandhi-resolved): अजा | अन्यस्य | वह्नयः | हरी | अन्यस्य | सम्भृताः | ताभ्याम् | वृत्राणि | जिघ्नते । विशेष: ‘अजा’ + ‘अन्यस्य’ में संधि नहीं
- ‘वह्नयः हरी’ में विसर्ग/संधि-परिवर्तन नहीं (पद-सीमा पर यः + ह् यथावत्)। ‘सम्भृताः’ = सम् + √भृ + क्त (PPP) । ‘जिघ्नते’ √हन् का वर्तमान-आत्मनेपद बहुवचन (अभ्यासयुक्त धातुरूप) ।
The meaning
Outer meaning
The ajāḥ (unyoking/impelling forces) belong to one; the two harī (Indra’s steeds) are assembled for another. By these two, the vṛtrāṇi (obstructions) are struck down.
Inner meaning
Different divine powers supply different instruments for the inner journey: Pūṣan’s forces ‘unyoke’ and set the movement free (ajāḥ/vahnayaḥ as carriers/impellers), while Indra’s two luminous energies (harī) are yoked for the decisive battle. Together these powers break the coverers (vṛtra) in the subconscient, releasing the blocked energies and clearing the way for right advance.
Universal truth
Spiritual progress needs both guidance and force: the right leading that frees movement, and the illumined power that conquers resistance. When these cooperate, inner obstructions collapse.
Themes
Vṛtra-slaying (innerized), Guidance and right motion (Pūṣan), Victory of Light over obstruction
The seer
- Rishi
- Bharadvāja
- Lineage
- Bharadvāja (Āṅgirasa/Bārhaspatya)
- Other hymns
- RV 6.47, RV 6.48, RV 6.53
Family tradition
Bharadvāja hymns frequently pair Indra’s victory with path-finding deities (Pūṣan, Bṛhaspati), stressing both conquest and right guidance.
Significance
The seer articulates an integral psychology: forces must be freed, assembled, and directed; then the illumined power strikes the vṛtra-coverings to release the soul’s waters and rays.
The deity
- Devata
- Pūṣan with Indra (cooperative powers)
- Epithets
- Pūṣan: pathaspati (lord of paths), Indra: vṛtrahan (slayer of Vṛtra), Indra: hariyuj (yoked with tawny steeds)
- Related deities
- Sarasvatī (flow of inspiration), Bṛhaspati (breaker of the cave), Agni (leader of the sacrifice)
Cosmic role
Pūṣan safeguards and guides journeys, herds, and right courses; Indra is the breaker of the obstructing powers who releases the waters and light.
Inner power
Pūṣan: right guidance, safe progression, harmonizing movement; Indra: illumined force, victorious mind that shatters subconscient coverings.
In ritual
Where it is used
Indra-Pūṣan offerings in Soma rites; also travel/protection invocations for Pūṣan (contextual)
अ॒जा अ॒न्यस्य॒ वह्न॑यो॒ हरी॑ अ॒न्यस्य॒ सम्भृ॑ता । ताभ्यां॑ वृ॒त्राणि॑ जिघ्नते ॥
अ॒जाः । अ॒न्यस्य॑ । वह्न॑यः । हरी॒ इति॑ । अ॒न्यस्य॑ । सम्ऽभृ॑ता । ताभ्या॑म् । वृ॒त्राणि॑ । जि॒घ्न॒ते॒ ॥
ajāḥ | anyasya | vahnayaḥ | harī iti | anyasya | sam-bhṛtā | tābhyām | vṛtrāṇi | jighnate
Gāyatrī (most likely; compact 3×8 cadence in this verse)
24
3 padas × ~8 syllables
Tight, martial brevity; a ‘yoking and striking’ rhythm.
Energizes will and focus; supports a sense of harnessing forces and breaking through resistance.
- अजाः (ajāḥ)
- Literal: goats; also ‘unborn’ in other contexts; here likely ‘unyoking/impelling’ forces (per Nirukta traditions vary). Symbolic: Forces that loosen knots and set the movement free; mobilizers of the journey
- वह्नयः (vahnayaḥ)
- Literal: bearers/carriers; also ‘fires’ in some usages. Symbolic: Dynamic energies that carry the offering/aspiration forward
- हरी (harī)
- Literal: the two tawny steeds of Indra. Symbolic: Dual luminous energies—thought-force and life-force made radiant; swift powers of enlightened action
- सम्भृता (sambhṛtā)
- Literal: gathered, marshalled. Symbolic: Collected energies in concentration (samādhāna) ready for the stroke
- वृत्राणि (vṛtrāṇi)
- Literal: coverings/obstructions. Symbolic: Subconscient resistance, inertia, and darkness that imprison the waters/light
- जिघ्नते (jighnate)
- Literal: they strike/kill. Symbolic: The decisive penetration of illumination that dissolves inner knots
Invocations supporting the Soma offering and the ‘path-finding’ function (Pūṣan) allied to Indra’s victory; applicable as supportive stotra/śastra material in Soma rites (generalized)
During offerings seeking victory over obstacles and safe leading (general)
Invocation while presenting oblations; mentally ‘yoking’ powers to the inner work
Use before difficult tasks: invoke right guidance (Pūṣan) and decisive clarity (Indra) to remove inner resistance.
Key terms: (1) vahní- ‘carrier, bearer’ from √vah ‘to carry, convey’; in RV often the carrying power of the will/force that bears the offering or the movement of yoga. (2) hárī (dual) ‘two tawny ones/steeds’—traditional Indra’s horses; psychologically paired kinetic energies that draw the chariot of consciousness. (3) vṛtrá- from √vṛ ‘to cover, obstruct’; vṛtrāṇi as plural ‘obstructive coverings’—ignorance-forces that block the flow of light/waters. (4) sam-bhṛ ‘to bring together, marshal’ from √bhṛ ‘to bear, carry’ with sam- ‘together’; suggests disciplined integration of forces.
R̥ta as the cleared path of right movement, overcoming of Avidyā/obstruction (vṛtra), integration of forces (sam-bhṛ)
Pūṣan’s guidance implies alignment of movement with ṛta; Indra’s stroke restores ṛta by removing the cover.
Truth advances when coverings are broken and energies are correctly marshalled.
Liberation of blocked forces—cosmic drama mirrored in inner evolution.
Aurobindonian psychological symbolism: gods as powers of consciousness acting on subconscient resistance.
Horses = vital energies made luminous; yoking = concentration; vṛtra = inertia/darkness in the subconscient; path = progressive unfolding of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- A compressed Vṛtra-myth: the ‘two harī’ (Indra’s dynamic energies) are the operative means by which ‘vṛtrāṇi’ (obstructive coverings) are struck down. The verse frames complementary divine agencies (‘anyasya… anyasya’)—guidance/marshalling and force/victory—cooperating to clear the inner path for the Truth’s movement (R̥ta).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vah ‘carry’ (vahnayaḥ) continues PIE *weǵʰ-/*weǵ- ‘to convey/transport’ (cf. English ‘way’ is different root, but many IE languages preserve conveyance roots); √vṛ ‘cover’ (vṛtra-) aligns with PIE *(s)wer- ‘to cover/close’ type semantics seen across IE (covering/closing as obstruction). The paired ‘harī’ as a dual formula reflects archaic IE poetic diction where divine vehicles/paired animals encode force and speed.
- What is the relationship between the Rishi and the Devata here?
- The seer does not merely praise; he identifies the inner mechanics of divine action: Pūṣan’s ordering/marshalling (sam-bhṛtā) and Indra’s kinetic power (harī) become instruments in the aspirant. The reciprocity is implicit: by aligning and offering the will (vahnayaḥ), the human vessel receives the gods’ active removal of obstruction (vṛtrāṇi).
‘Yoke’ luminous energies (harī) by gathering attention; invite Pūṣan to set the movement straight; then exhale with the intention of striking down inner vṛtra (inertia, doubt).
Maṇipūra (force/will) with Ājñā (illumined direction)
Kapālabhāti-light or brisk bhastrikā (if appropriate) followed by steady nasal breathing; mantra mentally on the steady phase.
From scattered effort to concentrated, victorious dynamism.
Name the obstruction (vṛtra) precisely; concentrate (sambhṛtā) the will; act with illumined force, not anger—vira without raudra.
Maintain Vedic accentuation from the marked text; keep ‘vṛtrā́ṇi’ and action-verb ‘jighnate’ crisply articulated (exact udatta/svarita positions depend on your accent-marked samhita).
Let the voice slightly rise on the main accented syllables; keep the third pāda as a decisive cadence (strike-down).
(ajāḥ): ‘j’ as voiced palatal; visarga light, (vahnayaḥ): ‘hn’ cluster clear; do not drop ‘h’, (harī): long ī; light tap of ‘r’, (vṛtrāṇi): ‘vṛ’ syllabic ‘ṛ’; retroflex ‘ṭr’ conjunct, (jighnate): ‘ghn’ cluster—voice ‘gh’, then nasal+‘n’ release
firm, forward-placed, steady
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