Rig Veda Sukta 21
Mandala 6Sukta 2112 Mantras

Sukta 21

Sukta 6.21

Rishi

Bharadvāja (Bārhaspatya) (traditional ascription for RV 6.21 within Mandala 6)

Devata

Indra

Chandas

Triṣṭubh (probable for RV 6.21; Mandala 6 Indra hymns predominantly Triṣṭubh)

Himne ini menyeru Indra dengan persembahan yang kuat dan ilham yang dipasang laksana kereta (dhīḥ), memuji beliau sebagai daya yang senantiasa muda, tak lapuk, yang menganugerahkan kekayaan luas dan kemenangan. Ia menghadapi kekuatan-kekuatan bermusuhan (rakṣas) dan memohon Indra, pemegang vajra, sekutu purba, agar mengusir mereka. Sukta ini ditutup dengan doa yang praktis: semoga Indra terjaga sebagai pembuka jalan dan pemimpin, menuntun melalui jalan yang mudah maupun yang sukar, mengantar para pemuja menuju kekuatan dan kelimpahan (vāja).

Recitation with translationRig Veda 6.21

Mantras

Mantra 1

इमा उ त्वा पुरुतमस्य कारोर्हव्यं वीर हव्या हवन्ते । धियो रथेष्ठामजरं नवीयो रयिर्विभूतिरीयते वचस्या ॥

Persembahan-persembahan ini memanggil-Mu, wahai Pahlawan, dari penyanyi yang paling kaya akan kelimpahan; kurban-saji ini menyeru-Mu. Pikiran-pikiran ilham, teguh di jalan-kereta, senantiasa muda dan tak lapuk, melaju sebagai rayi—kepenuhan yang meresap segala—melalui daya sabda.

Mantra 2

तमु स्तुष इन्द्रं यो विदानो गिर्वाहसं गीर्भिर्यज्ञवृद्धम् । यस्य दिवमति मह्ना पृथिव्याः पुरुमायस्य रिरिचे महित्वम् ॥

Dia kupuji—Indra—yang dikenal dalam penglihatan batin, pengangkut nyanyian-nyanyian ilham, yang dibesarkan oleh yajña. Kebesarannya, beraneka dalam daya, telah meluap oleh kekuatan melampaui langit dan melampaui bumi.

Mantra 3

स इत्तमोऽवयुनं ततन्वत्सूर्येण वयुनवच्चकार । कदा ते मर्ता अमृतस्य धामेयक्षन्तो न मिनन्ति स्वधावः ॥

Ia sungguh membentangkan kegelapan yang tanpa daya-beda yang benar; dengan Surya ia menjadikannya penuh tatanan bercahaya. Kapan para fana-Mu, yang mempersembahkan ke dalam dhāma keabadian, tak lagi mengurangi (anugerah-Mu)—wahai Yang berdaya dari diri-Nya sendiri?

Mantra 4

यस्ता चकार स कुह स्विदिन्द्रः कमा जनं चरति कासु विक्षु । कस्ते यज्ञो मनसे शं वराय को अर्क इन्द्र कतमः स होता ॥

Dia yang telah melakukan perbuatan-perbuatan itu—di manakah sesungguhnya Indra itu? Kepada kaum mana ia bergerak, di dalam klan-klan yang mana? Persembahan manakah yang membawa damai bagi pikiran-Mu untuk memilih? Himne manakah itu, wahai Indra—dan siapakah hotṛ, imam yang membawanya?

Mantra 5

इदा हि ते वेविषतः पुराजाः प्रत्नास आसुः पुरुकृत्सखायः । ये मध्यमास उत नूतनास उतावमस्य पुरुहूत बोधि ॥

Sebab bahkan kini, para sahabat-Mu yang bersemangat itu ada—sekutu yang lahir purba, kawan-kawan pelaku banyak karya. Mereka yang dari masa pertengahan, dan yang baru, dan bahkan yang terakhir: sadarlah akan mereka, wahai yang banyak diseru (puruhūta).

Mantra 6

तं पृच्छन्तोऽवरासः पराणि प्रत्ना त इन्द्र श्रुत्यानु येमुः । अर्चामसि वीर ब्रह्मवाहो यादेव विद्म तात्त्वा महान्तम् ॥

Mereka yang lebih rendah, sambil mencari, bertanya tentang perkara-perkara yang lebih tinggi; kebenaran-kebenaran purba tentangmu, wahai Indra, mereka ikuti menurut apa yang didengar. Kami melagukan pujian kepadamu, wahai Pahlawan, pengusung brahman—sejauh yang kami ketahui—maka kami menegaskan engkau sebagai Yang Mahaluas.

Mantra 7

अभि त्वा पाजो रक्षसो वि तस्थे महि जज्ञानमभि तत्सु तिष्ठ । तव प्रत्नेन युज्येन सख्या वज्रेण धृष्णो अप ता नुदस्व ॥

Terhadapmu kuasa-kuasa bermusuhan telah mengatur kekuatannya; berdirilah teguh di atas itu, wahai yang lahir agung. Dengan persahabatanmu yang purba, yang terpasang pada kuk, wahai Yang Berani, dengan vajra halau dan usirlah mereka.

Mantra 8

स तु श्रुधीन्द्र नूतनस्य ब्रह्मण्यतो वीर कारुधायः । त्वं ह्यापिः प्रदिवि पितॄणां शश्वद्बभूथ सुहव एष्टौ ॥

Maka dengarlah, wahai Indra, kata baharu dari dia yang mencari brahman, wahai Pahlawan, yang menegakkan karya sang penyair. Kerana engkau sungguh kerabat terdekat di langit-depan para Bapa; selama-lamanya engkau menjadi Yang mudah diseru dalam pencarian.

Mantra 9

प्रोतये वरुणं मित्रमिन्द्रं मरुतः कृष्वावसे नो अद्य । प्र पूषणं विष्णुमग्निं पुरंधिं सवितारमोषधीः पर्वताँश्च ॥

Demi pertolongan kami hari ini, majukanlah Varuṇa dan Mitra, Indra dan para Marut demi perlindungan kami. Majukanlah Pūṣan, Viṣṇu, Agni, Purandhi (daya kelimpahan yang benar), Savitṛ, tumbuh-tumbuhan penyembuh, dan juga gunung-gunung.

Mantra 10

इम उ त्वा पुरुशाक प्रयज्यो जरितारो अभ्यर्चन्त्यर्कैः । श्रुधी हवमा हुवतो हुवानो न त्वावाँ अन्यो अमृत त्वदस्ति ॥

Inilah, wahai Yang Mahaluas-Kemampuan, wahai yang layak bagi persembahan pendahulu (prayājya), para penyanyi memujimu dengan kidung-kidung bercahaya. Dengarlah seruan si pemanggil yang memanggil-Mu; tiada yang lain memiliki-Mu demikian—wahai Yang Tak-Mati—tiada yang lain ada melampaui-Mu.

Mantra 11

नू म आ वाचमुप याहि विद्वान्विश्वेभिः सूनो सहसो यजत्रैः । ये अग्निजिह्वा ऋतसाप आसुर्ये मनुं चक्रुरुपरं दसाय ॥

Kini, datanglah mendekat kepada ucapanku, wahai Yang Mengetahui, wahai Putra Kekuatan, bersama segala daya yang patut dipuja. Mereka yang berlidah Api (Agni) dan meminum Ṛta—mereka yang menjadikan Manu lebih tinggi bagi sifat-hamba—semoga mereka mendekat dan menegakkan ujaran ini.

Mantra 12

स नो बोधि पुरएता सुगेषूत दुर्गेषु पथिकृद्विदानः । ये अश्रमास उरवो वहिष्ठास्तेभिर्न इन्द्राभि वक्षि वाजम् ॥

Bangunlah bagi kami sebagai pemimpin di depan, pembuka jalan di jalan-jalan yang mudah dan juga yang sukar, wahai Yang Mengetahui. Dengan kekuatan-kekuatan yang luas, paling membawa, tak mengenal lelah itu, wahai Indra, tuntunlah kami maju menuju kepenuhan daya (vāja).

Inside Sukta 21

How it unfolds

  1. Where it opens

    The hymn opens with a strong summons: offerings and oblations call Indra, while inspired thoughts set upon the chariot-path move forward as expansive plenitude through the power of the word.

  2. Development

    Praise turns into petition: Indra is recalled as the ancient companion of the worshipper, the one who responds to well-yoked invocation and grants rayi and strength.

  3. Climax

    A direct confrontation with hostility: rakṣas and opposing forces are named, and Indra is urged to stand firm and drive them away with the vajra.

  4. Where it settles

    A practical closing prayer asks Indra to awaken as the leader and path-maker in both easy and difficult routes, carrying the people onward to vāja (victorious force).

The deity: Indra

  • In the VedaIndra is the foremost heroic deity of the Rig Veda: the vajra-wielder, slayer of obstructive powers, champion of the singer, and giver of rayi and vāja (wealth and victorious force). He is invoked as a steadfast ally who responds to soma-offerings and inspired speech.
  • Cosmic functionBreaker of obstruction and releaser of life-supporting powers; protector in conflict; establisher of victorious order by driving away hostile and chaotic forces.
  • Inner significanceThe awakened will and courageous clarity that overcomes inner darkness (fear, inertia, confusion), clears the path, and carries the practitioner toward strength, confidence, and abundance.

The seer

  • Bharadvāja (Bārhaspatya)Bharadvāja gotra; traditionally Bārhaspatya (of the line of Bṛhaspati) · A major family-seer of the Rig Veda whose lineage anchors Mandala 6, noted for powerful Indra hymns and for integrating prayer, battle-protection, and prosperity into a single liturgical movement.

Famous verses

इमा उ त्वा पुरुतमस्य कारोर्हव्यं वीर हव्या हवन्ते । धियो रथेष्ठामजरं नवीयो रयिर्विभूतिरीयते वचस्या ॥
Verse 6.21.1Sets the hymn’s liturgical engine: offerings, dhī (inspiration), and vacas (word) as the chariot-road by which Indra is drawn and plenitude (rayi) advances.Read verse 6.21.1 →
अभि त्वा पाजो रक्षसो वि तस्थे महि जज्ञानमभि तत्सु तिष्ठ । तव प्रत्नेन युज्येन सख्या वज्रेण धृष्णो अप ता नुदस्व ॥
Verse 6.21.7Expresses the protective, combative core: hostile powers array themselves, and Indra is invoked to stand firm and repel them with the vajra as the ancient ally.Read verse 6.21.7 →
puraetā… pathikṛt (leader in front… maker of the path)
Verse 6.21.12Memorable concluding prayer portraying Indra as puraetā (leader in front) and pathikṛt (path-maker) through suga and durga, culminating in the request for vāja.Read verse 6.21.12 →

Attributes of the deity

  • Vajra-bearer (thunder/force of decisive action)
  • Protector against rakṣas and hostility
  • Giver of rayi (wealth/plenitude) and vāja (victorious power)
  • Ancient ally (pratna sakhā) of the worshipper
  • Chariot-associated, responsive to dhī (inspired thought) and vacas (sacred word)

Also by this seer

  • Primary rishi associated with much of Rig Veda Mandala 6 (Bharadvāja family collection)
  • Numerous Indra-stutis across Mandala 6 emphasizing vajra, victory, and rayi (wealth/plenitude)
  • Later tradition links the Bharadvāja lineage with ritual and śrauta learning (gotra continuity in Vedic practice)

The rite, step by step

  • Prepare the altar/fire and establish intention: protection from hostile forces and attainment of vāja (strength/victory).
  • Offer oblations while reciting verses that ‘call’ Indra (āvāhana), emphasizing inspired speech (vacas) and dhī as the effective vehicle.
  • Invoke Indra’s protective stance against rakṣas; request the driving away of obstacles with the vajra-power.
  • Conclude with the path-prayer: Indra as puraetā (leader in front) and pathikṛt (path-maker) through both suga (easy) and durga (hard) passages.
  • Seal with a final offering and silent resolve to act with the gained courage and clarity.

Offerings

  • Soma (where applicable)
  • Ghee (ājya)
  • Grain-cakes/oblations (puroḍāśa, as appropriate)
  • Praise/recitation (stotra as ‘offering’ of speech)

Frequently Asked Questions

It asks Indra to accept the offerings, grant wealth and strength, protect the worshippers by driving away hostile forces, and lead them safely through both easy and difficult paths.

Rakṣas represent forces that obstruct and harm—outer dangers and inner confusion. The hymn calls on Indra’s vajra-power to repel these obstacles and restore a clear way forward.

Puraetā means “the one who goes in front” (leader), and pathikṛt means “maker of the path.” Together they describe Indra as guidance and enabling power in all circumstances.

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