Rig Veda 6.21.11: Mandala 6, Sukta 21, Mantra 11
Sukta 6.21
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
नू म आ वाचमुप याहि विद्वान्विश्वेभिः सूनो सहसो यजत्रैः । ये अग्निजिह्वा ऋतसाप आसुर्ये मनुं चक्रुरुपरं दसाय ॥
nū ma ā́ vā́cam úpa yāhi vidvā́n víśvebhiḥ sūno sáhaso yájatṛaiḥ | yé agní-jihvā́ ṛtá-sāpa āsúr yé mánum cakrúr úparam dásāya ||
いま、知者よ、力の子（サハスのスーヌ）よ、すべての礼拝すべき力とともに、わが言葉に近づき来たれ。火を舌とし、ṛta（リタ、宇宙の秩序）を飲む者たち――マヌ（Manu）を、仕える性（dāsa）のために、より高き者として成した者たち――彼らが来たりて、この言葉を近く支え保たんことを。
Word by Word
- नु
- now, indeedIndeclinableनिपात (अव्यय)Root नु
- मे
- of me / to mePronounषष्ठी/चतुर्थी एकवचन (enclitic)Role सम्बन्ध (genitive) / सम्प्रदान (dative) प्रसङ्गानुसारRoot अस्मद्
- आ
- hither, towardsIndeclinableउपसर्ग/अव्ययRoot आ
- वाचम्
- speech, utteranceNounस्त्रीलिङ्ग, द्वितीया एकवचनRole कर्मRoot वाच् (प्रातिपदिक: वाच्-)
- उप
- near, towardsIndeclinableउपसर्ग/अव्ययRoot उप
- याहि
- come! go hither!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRoot या (धातु)
- विद्वान्
- knowing, wiseAdjective (participle)पुंलिङ्ग, प्रथमा एकवचन (कर्तरि वर्तमानकृदन्तः; ‘knowing’)Role कर्ता (याहि-आदेशस्य सम्बोधन-विशेषणम्)Root विद् (धातु) → कृदन्त: विद्वस्-
- विश्वेभिः
- with allAdjective (used substantively)पुंलिङ्ग, तृतीया बहुवचनRole करण (सह-सम्बन्धे ‘with’)Root विश्व (प्रातिपदिक)
- सूनो
- O sonNounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot सूनु (प्रातिपदिक)
- सहसः
- of might, of strengthNounनपुंसकलिङ्ग, षष्ठी एकवचनRole सम्बन्ध (genitive)Root सहस् (प्रातिपदिक)
- यजत्रैः
- with the worshipful (ones)Adjectiveपुंलिङ्ग, तृतीया बहुवचनRole करण (विश्वेभिः सह विशेषणम्)Root यजत्र (प्रातिपदिक; ‘worthy of worship’)
- ये
- whoPronounपुंलिङ्ग, प्रथमा बहुवचनRole कर्ता (आसुः/चक्रुः)Root यद् (सर्वनाम)
- अग्निजिह्वाः
- having Agni as (their) tongue / fire-tonguedAdjective (compound)पुंलिङ्ग, प्रथमा बहुवचनRole कर्ता-विशेषणRoot अग्नि + जिह्वा (समास: बहुव्रीहि/कर्मधारय-प्रायः; प्रातिपदिक: अग्निजिह्वा-)
- ऋतसापाः
- guarding/keeping the ṛta (cosmic order)Adjective (compound)पुंलिङ्ग, प्रथमा बहुवचनRole कर्ता-विशेषणRoot ऋत + साप (समास; प्रातिपदिक: ऋतसाप-)
- आसुः
- they have been / wereVerbलिट् (परोक्श/परफेक्ट), तृतीयपुरुष, बहुवचन, परस्मैपदRoot अस् (धातु)
- ये
- whoPronounपुंलिङ्ग, प्रथमा बहुवचनRole कर्ता (चक्रुः)Root यद् (सर्वनाम)
- मनुम्
- ManuProper nounपुंलिङ्ग, द्वितीया एकवचनRole कर्मRoot मनु (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-निपातRoot च
- चक्रुः
- they made, fashionedVerbलिट् (परोक्श/परफेक्ट), तृतीयपुरुष, बहुवचन, परस्मैपदRoot कृ (धातु)
- उपरम्
- a higher/further (place/condition)Adjective (used substantively)पुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया एकवचन (contextually ‘a further/upper (state/thing)’)Role कर्म (चक्रुः)Root उपर (प्रातिपदिक)
- दसाय
- for the Dāsa / to the DāsaNounपुंलिङ्ग, चतुर्थी एकवचनRole सम्प्रदानRoot दास (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धि-विच्छेद): नु मे आ वाचम् उप याहि विद्वान् | विश्वेभिः सूनो सहसः यजत्रैः | ये अग्निजिह्वाः ऋतसापाः आसुः | ये मनुम् च चक्रुः उपरम् दसाय || मुख्य सन्धि-टिप्पणी: (1) म॒ आ = मे आ (एन्क्लिटिक ‘मे’ + ‘आ’)
- (2) वाच॒मुप॑ = वाचम् + उप (म् + उ → मुप्)
- (3) विद्वान्विश्वे॑भिः = विद्वान् + विश्वेभिः (न् + व → न्व्)
- (4) सहसो॒ यज॑त्रैः = सहसः + यजत्रैः (विसर्ग-सन्धि: ः + य → ो य)
- (5) आ॒सुर्ये = आसुः + ये (विसर्ग-सन्धि: ः + य → र्य)
The meaning
Outer meaning
Indra is asked to come near the poet’s word, with all adorable powers; those who have Agni as their tongue and drink ṛta, who elevated Manu for the servant, are invoked to support the utterance.
Inner meaning
The seer calls the knowing Indra—illumined mind—together with the assisting universal powers (viśve yajatrāḥ). The ‘tongue of Fire’ indicates that true speech is kindled by Agni (divine will) and becomes effective mantra. ‘Ṛta-drinkers’ are powers that feed on truth-order; they uplift Manu (the mental man) beyond servitude to lower nature (dāsa) into a higher status of conscious being.
Universal truth
Speech becomes transformative when it is ignited by sincere will and aligned with truth; then supportive forces of the universe gather to raise human nature beyond its habitual servitude.
Themes
invocation of divine powers, truth-speech and inspiration, uplift of the bound human nature
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- RV 6.21.1-12, RV 6.16 (Agni hymns in Mandala 6), RV 6.45 (Indra)
Family tradition
Mantra-craft tradition where vā́c is a spiritual instrument; Bharadvāja hymns often yoke Indra’s illumination with Agni’s will to make speech effective.
Significance
The rishi emphasizes that true invocation is a collaboration: human word + divine hearing + supporting powers of ṛta; this is a template for integral sādhanā.
The deity
- Devata
- Indra (with Viśve Devāḥ; Agni principle implicit)
- Epithets
- vidvān, sūnuḥ sahasaḥ, yajatra (via companions)
- Related deities
- Viśve Devāḥ, Agni, Bṛhaspati, Soma
Cosmic role
Coordinator of divine powers in the sacrifice; awakener who gathers allies of truth to establish victorious order.
Inner power
Illumined mind that ‘comes near’ to speech, making it effective; harmonizer of faculties under ṛta.
In ritual
Where it is used
Indra and Viśve Devāḥ invocations in Soma rites; also used as a stotra for calling allied deities.
नू म॒ आ वाच॒मुप॑ याहि वि॒द्वान्विश्वे॑भिः सूनो सहसो॒ यज॑त्रैः । ये अ॑ग्निजि॒ह्वा ऋ॑त॒साप॑ आ॒सुर्ये मनुं॑ च॒क्रुरुप॑रं॒ दसा॑य ॥
नु । मे॒ । आ । वाच॑म् । उप॑ । या॒हि॒ । वि॒द्वान् । विश्वे॑भिः । सू॒नो॒ इति॑ । स॒ह॒सः॒ । यज॑त्रैः । ये । अ॒ग्नि॒ऽजि॒ह्वाः । ऋ॒त॒ऽसापः॑ । आ॒सुः । ये । मनु॑म् । च॒क्रुः । उप॑रम् । दसा॑य ॥
nu | me | ā | vācam | upa | yāhi | vidvān | viśvebhiḥ | sūno iti | sahasaḥ | yajatraiḥ | ye | agni-jihvāḥ | ṛta-sāpaḥ | āsuḥ | ye | manum | cakruḥ | uparam | dasāya
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4×11 (approx.)
Invocatory with a gathering motion—like summoning a host.
Creates the felt sense of ‘approach’ and support; strengthens mantric confidence and alignment with truth.
- vācam
- Literal: speech, word. Symbolic: mantric formulation; conscious expression that shapes inner reality
- vidvān
- Literal: knowing one. Symbolic: illumined consciousness, not mere information—direct seeing
- sūno sahasaḥ
- Literal: son of force. Symbolic: power born of tapas: the dynamic intelligence that can act
- viśvebhiḥ ... yajatraiḥ
- Literal: with all the adorable (gods/powers). Symbolic: harmonized faculties and cosmic helpers aligned to the aspiration
- agnijihvāḥ
- Literal: having fire as tongue. Symbolic: powers whose expression is driven by divine will; speech that burns away falsehood
- ṛtasāpaḥ
- Literal: drinkers of ṛta. Symbolic: energies nourished by truth-order; forces that sustain right movement
- manum ... uparam
- Literal: Manu higher. Symbolic: the mental being lifted toward higher mind and right law
- dasāya
- Literal: for the servant. Symbolic: the lower nature bound to habit; the ‘servant’ of desire and inertia
Indra-stotra usage in Soma rites (general application: praise/invocation to empower the sacrificer; not pinned to a single named śrauta moment without a pada-indexed Anukramaṇī citation)
When summoning Indra with supporting deities; before offerings requiring collective divine assent.
Recitation accompanying offerings; establishing the ‘right speech’ before the main oblation.
Before important communication (teaching, counsel, difficult conversation): chant to align speech with will (Agni) and truth (Ṛta).
Key terms: (1) vā́c- ‘word, speech’ from √vac ‘to speak’; in RV often the inspired utterance that carries effective force. (2) vidvā́n (perf. part.) from √vid ‘to know, to find’; indicates conscious mastery, not mere information. (3) sáhas ‘force, might’ (cf. sahasr-), a dynamic potency; ‘sūnú sáhasaḥ’ marks the invoked power as born of Force. (4) agní-jihvā́ḥ: jihvā́ ‘tongue’ from √jih/√jihv (lexical), functioning as instrument—speech as flame; symbolic justification: Agni is will + discernment that ‘tastes’ and ‘utters’ truth. (5) ṛtá-sāpaḥ: sāpa- ‘drinking/sipping’ from √sap ‘to sip, taste’; thus “those who drink R̥ta” = beings sustained by Truth-Order. (6) úparam ‘higher’ (comparative/locative sense of ‘upper’), from upára ‘upper region’; here psychological ascent. (7) dāsa- in inner reading: the bound/servant aspect of nature; not ethnic polemic but a condition of subjection.
R̥ta (Truth-Order), Vāc (inspired speech), ascent to the ‘upper’ consciousness (uparam)
Explicit: ṛtasāpaḥ—powers nourished by ṛta; speech is upheld when it accords with cosmic order.
The ‘knowing’ Indra is satya-dṛṣṭi: truth-seeing that makes vā́c effective.
Raising Manu: evolution of the human mental being toward higher law and consciousness.
Integral/psychological Vedism: deities as powers of consciousness collaborating in human ascent.
Fire = will that gives speech its force; drink of ṛta = nourishment by truth that stabilizes consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘coming of the knowing power to the Word’—Vāc as a vehicle of effective truth. The assisting beings are characterized as ‘Agni-tongued’ and ‘R̥ta-drinkers’, i.e., powers whose speech and action are fueled by the Truth-Order. The transformation of ‘Manu’ into ‘uparam’ (a higher human) is the mythic pattern of human ascent through divine collaboration.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid ‘to know’ (vidvā́n) aligns with PIE *weid- ‘see/know’ (cf. Latin vidēre, English wit). √vac ‘speak’ (vāc) aligns with PIE *wekʷ- ‘voice/speak’ (cf. Latin vox). √yā ‘go/come’ reflects PIE *h₁ey- ‘go’ (broadly comparable to motion roots across IE). These inherited roots support the RV’s archaic nexus: seeing/knowing → speaking/uttering → effective movement/arrival of power.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi positions his utterance (vāc) as a receptacle that must be ‘approached’ by the devatā who is vidvān (conscious). The reciprocity is: the human offers formulated truth-speech and aspiration; the divine responds by entering the speech with knowledge-force, accompanied by allied powers that have already achieved R̥ta. The boon sought is not merely external gain, but the uplift of Manu (human mind) into a higher station—an inner dakṣiṇā of transformed being.
Consecrate speech: feel a flame at the throat that purifies intention; invite illumined mind to ‘sit near’ the word before speaking or chanting.
viśuddha (throat)
ujjāyī lightly for 12 breaths, then chant with steady exhale per pāda
Mantric clarity—speech arising from quiet, truth-aligned awareness.
After chanting, remain silent for 1–2 minutes; observe whether the next thought-sentence arises more truthful, simpler, and more forceful. Practice ‘truth-first speech’ for the day.
Maintain accent integrity especially on ‘vā́cam’, ‘vidvā́n’, ‘agnijihvā́ḥ’, ‘ṛtasā́paḥ’.
Let the compound accents guide phrasing; pause lightly after each pāda to keep the ‘summoning’ structure.
Pronounce ‘viśvebhiḥ’ with clear ś (palatal), not s., In ‘ṛtasāpaḥ’, keep ṛta as vocalic ṛ; ‘sāpaḥ’ long ā., ‘agnijihvāḥ’: jihvā with aspirated v (vh) quality is not needed; just clear ‘jivhā’ with v sound.
Inviting, luminous; slightly softer than battle-hymns, but steady.
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