Rig Veda 4.21.11: Mandala 4, Sukta 21, Mantra 11
Sukta 4.21
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
नू ष्टुत इन्द्र नू गृणान इषं जरित्रे नद्यो न पीपेः । अकारि ते हरिवो ब्रह्म नव्यं धिया स्याम रथ्यः सदासाः ॥
nū́ ṣṭutá índra nū́ gṛṇānā́ íṣaṃ jaritré nádyò ná pīpeḥ | ákāri te hari-vo bráhma návyaṃ dhiyā́ syāma rathyáḥ sadā́sāḥ ||
ഇപ്പോൾ, ഹേ ഇന്ദ്രാ, നീ സ്തുതിക്കപ്പെട്ടിരിക്കുന്നു; ഇപ്പോൾ ഗീതമായി പാടപ്പെട്ടിരിക്കുന്നു; ജരിത്രൻ (സ്തോത്രഗായകൻ)ക്കായി നീ പ്രേരണയുടെ ഇഷയെ നദികൾ പോലെ നിറഞ്ഞുയർത്തുന്നു. ഹേ ഹരിവോ (ഹരി-അശ്വങ്ങളുടെ അധിപതി), നിനക്കായി നവ്യ ബ്രഹ്മം—പുതിയ സ്തുതി-വചനം—രചിക്കപ്പെട്ടിരിക്കുന്നു; ധിയാ (പ്രചോദിത ബുദ്ധി)യാൽ ഞങ്ങൾ രഥ്യപഥത്തിന് യോജ്യരായി, സദാ സഹചാരികളായി ഇരിക്കട്ടെ.
Word by Word
- नू
- now, indeedIndeclinableनिपात (काल/सम्बोधन-प्रवर्तनार्थ)Root नू
- ष्टुतः
- praisedVerbकृदन्त: भूतकृत् (क्त), पुंलिङ्ग, प्रथमा एकवचन (इन्द्रः) — ‘praised’Role Kartā (as predicate of Indra)Root √स्तु (स्तवने)
- इन्द्र
- O IndraNounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- नू
- nowIndeclinableनिपातRoot नू
- गृणानः
- praising (being sung)Verbवर्तमान कृदन्त (शतृ/शानच्), आत्मनेपद-भाव, पुंलिङ्ग प्रथमा एकवचन (इन्द्रः) — ‘praising’Role Kartā (as predicate of Indra)Root √गॄ/गृ (स्तुतौ/गायने)
- इषम्
- refreshment, strengthNounस्त्रीलिङ्ग, द्वितीया एकवचनRole KarmaRoot इष्/इषा (प्रातिपदिक: इष् ‘refreshment, strength’)
- जरित्रे
- to the singer/praiserNounपुंलिङ्ग, चतुर्थी एकवचनRole SampradānaRoot जरितृ (प्रातिपदिक)
- नद्यः
- riversNounस्त्रीलिङ्ग, प्रथमा बहुवचनRole Kartā (of comparison) / उपमानRoot नदी (प्रातिपदिक)
- न
- likeIndeclinableउपमा-निपात (‘like/as’)Root न
- पीपेः
- you have filled/satisfiedVerbलिट् (परिपूर्ण/परफेक्ट), मध्यम पुरुष, एकवचन, परस्मैपद; वैदिक रूप ‘पीपेः’Role Kartā (addressed ‘you’ = Indra)Root √पा (पाने) / √पि (पूरणे) — Vedic reduplicated perfect
- अकारि
- was made, has been fashionedVerbलुङ् (अोरिस्ट), उत्तम/मध्यम?— वैदिक निष्प्रयोज्य प्रयोग: 3rd sg. passive/impersonal ‘was made/has been made’Role Karma (impersonal passive: ‘it’ = brahma) / कर्मणिRoot √कृ (करणे)
- ते
- for youPronounषष्ठी/चतुर्थी एकवचन (enclitic) — here ‘for you/your’ (context favors dative)Role SampradānaRoot त्वद् (सर्वनाम-प्रातिपदिक)
- हरिवः
- O Hariva (you of the tawny steeds)Nounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot हरिवत्/हरिवस् (इन्द्र-विशेषण प्रातिपदिक)
- ब्रह्म
- hymn, sacred formulationNounनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन; here subject of passive ‘was made’Role Kartā (in passive construction) / कर्मणि-कर्ताRoot ब्रह्मन् (प्रातिपदिक)
- नव्यम्
- new, freshAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन (ब्रह्मणः विशेषणम्)Root नव्य (प्रातिपदिक)
- धिया
- with thought/insightNounस्त्रीलिङ्ग, तृतीया एकवचनRole KaraṇaRoot धी (प्रातिपदिक)
- स्याम
- may we beVerbविधिलिङ् (optative), उत्तम पुरुष, बहुवचन, परस्मैपदRole Kartā (we)Root √अस् (भू)
- रथ्यः
- chariot-worthy, able in chariot-fightAdjectiveपुंलिङ्ग, प्रथमा बहुवचन (स्याम इति सह) — ‘fit for the chariot/warrior-like’Role Kartā (predicate adjective of ‘we’)Root रथ्य (प्रातिपदिक)
- सदासाः
- steadfast attendants/companionsNoun/Adjectiveपुंलिङ्ग, प्रथमा बहुवचन (स्याम इति सह)Role Kartā (predicate noun/adj of ‘we’)Root सदास् (प्रातिपदिक; ‘sitting/attending’, ‘steadfast’)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): नू | स्तुतः (→ ष्टुतः in saṃhitā by s+st cluster) | इन्द्र | नू | गृणानः | इषम् | जरित्रे | नद्यः | न | पीपेः | अकारि | ते | हरिवः | ब्रह्म | नव्यम् | धिया | स्याम | रथ्यः | सदासाः । Accent marks in the saṃhitā text are not reproduced in the pada forms above
- analysis is morphological
The meaning
Outer meaning
Indra, now praised and sung, you swell the impulse for the singer like rivers. A new sacred formulation has been made for you; by thought may we be fit for the chariot-path, constant companions.
Inner meaning
Praise and mantra are not flattery but a tuning of consciousness. When Indra is invoked, the iṣa (impulsion, divine push of energy and intention) increases in the seeker like rivers in flood—an image of released life-force and movement of inspired action. ‘Brahma navyam’ is a fresh word-power: a newly formed mantric seeing shaped by dhī (inspired intelligence). ‘Rathyaḥ’ (fit for the chariot-path) indicates readiness for the dynamic journey of the gods—capacity to move with Indra’s force without deviation. ‘Sadāsāḥ’ (constant companions) is the ideal of stable alliance: not occasional inspiration but enduring participation in the divine movement.
Universal truth
When the higher intelligence is sincerely invoked, it increases our right impulsion and renews our speech and thought; true progress requires both inspiration and preparedness to travel steadily with that power.
Themes
increase of inner impulse, crafting of sacred speech, companionship with divine force
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- Rig Veda 4.20, Rig Veda 4.24, Rig Veda 4.25
Family tradition
Vāmadeva frequently emphasizes dhī (inspired thought) and brahma (word-power) as instruments to bring down Indra’s force.
Significance
This verse shows the rishi as a craftsman of mantra—forming ‘new brahma’ so the human can become a steady companion of the divine dynamism.
The deity
- Devata
- Indra
- Epithets
- Harivaḥ (lord of bay steeds), Vṛtrahan (implied), Maghavā (implied bountiful giver)
- Related deities
- Sarasvatī (inspiration/flow), Agni (leader of sacrifice), Soma (ecstasy that fuels vision)
Cosmic role
Accelerator of the divine journey; increaser of the streams of force and inspiration in the worlds.
Inner power
Awakener and augmenter of right impulsion (iṣa), turning praise into energy and progress.
In ritual
Where it is used
Indra-stotra accompanying Soma offerings; also used to strengthen the singer’s iṣa (impulse)
नू ष्टु॒त इ॑न्द्र॒ नू गृ॑णा॒न इषं॑ जरि॒त्रे न॒द्यो॒३॒॑ न पी॑पेः । अका॑रि ते हरिवो॒ ब्रह्म॒ नव्यं॑ धि॒या स्या॑म र॒थ्य॑: सदा॒साः ॥
नु । स्तु॒तः । इ॒न्द्र॒ । नु । गृ॒णा॒नः । इष॑म् । ज॒रि॒त्रे । न॒द्यः॑ । न । पी॒पे॒रिति॑ पीपेः । अका॑रि । ते॒ । ह॒रि॒ऽवः॒ । ब्रह्म॑ । नव्य॑म् । धि॒या । स्या॒म॒ । र॒थ्यः॑ । सदा॒ऽसाः ॥
nu | stutaḥ | indra | nu | gṛṇānaḥ | iṣam | jaritre | nadyaḥ | na | pīperitipīpeḥ | akāri | te | hari-vaḥ | brahma | navyam | dhiyā | syāma | rathyaḥ | sadāsāḥ
44
4 x ~11 syllables
Surging and fluid in the river simile; then crisp and crafted in ‘brahma navyam’
Creates a felt increase of energy; then stabilizes into quiet resolve and readiness.
- इषम् (iṣam)
- Literal: impulse, refreshment. Symbolic: divine impulsion—right drive of life and action
- नद्यः (nadyaḥ)
- Literal: rivers. Symbolic: streams of released energies and inspirations
- ब्रह्म (brahma)
- Literal: sacred word, formulation. Symbolic: mantric power of consciousness shaping reality
- नव्यम् (navyam)
- Literal: new. Symbolic: fresh revelation; progressive unfolding of the Word
- धिया (dhiyā)
- Literal: by thought. Symbolic: by inspired intelligence/vision (dhī)
- रथ्यः (rathyaḥ)
- Literal: fit for the chariot-way. Symbolic: capacity to move in the divine dynamism without fall or delay
- सदासाः (sadāsāḥ)
- Literal: ever-sitting/constant companions. Symbolic: stable fellowship with the higher Power
- हरिवः (harivo)
- Literal: lord of the bays. Symbolic: Indra as master of swift vital energies (harī) disciplined by light
Concluding stuti: seals the hymn as a freshly crafted brahman to increase iṣ (impulse) in the Soma-sacrifice and in the inner yoga of force
During praise sections where the Hotṛ’s recitation is meant to ‘increase’ Indra and the sacrificer’s power
Recitation with attention to the ‘flow’ of sound; offering of Soma/oblations in mind
Before creative work or disciplined action: chant to renew word-power and align energy with a higher direction.
īṣ/íṣa ‘impulse’ relates to seeking/refreshing energy; psychologically the drive toward realization. pīpeḥ (from √pī ‘to swell, be full’) gives the river simile: inner force becomes abundant. brahman here is ‘mantric formulation’ (not later metaphysical absolute): from √bṛh ‘to grow, expand’—word that expands consciousness. rathya ‘of the chariot’ marks readiness to move with Indra’s dynamic progression.
mantra as brahman (expanding word), dhī as instrument of realization, iṣ (aspiring impulse)
Becoming ‘rathyaḥ’ implies moving on the ṛta-path—right rhythm and direction of progress.
‘New brahma’ is effective when born of truthful seeing, not imitation.
Creation through Word and inspired thought; increase of flows as a sign of opened channels.
Mantra-śakti orientation; psychological Vedism (speech/thought as powers of consciousness)
Unblocked inner currents (prāṇa and inspiration) moving toward a clear goal under a luminous driver.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘swelling rivers’ motif as a figure for the increase of iṣ (aspiring impulse) under Indra’s response to praise; and the forging of ‘new brahman’—speech as a power that expands and makes the seeker rathya (able to move with the god).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bṛh ‘grow/expand’ (brahman) aligns with Indo-European growth/expansion semantics used for sacred potency. The river-swelling simile is a common inherited poetic device for abundance and force (hydraulic metaphor for power).
- What is the relationship between the Rishi and the Devata here?
- The rishi offers a deliberately ‘made’ brahman (ákāri… bráhma návyaṃ); Indra reciprocates by increasing iṣ for the singer. The relationship culminates in a request for sustained participation—being rathya and sadāsaḥ, moving continually with Indra’s force.
Feel a river-like upsurge of right energy from navel to heart to brow while repeating the mantra; then rest in the ‘new word’—a simple inner affirmation born from silence.
maṇipūra (for iṣa) to ājñā (for dhī)
moderate ujjāyī; imagine inhalation as gathering streams, exhalation as offering the new brahma
Dynamic inspiration becoming steady alignment
Let speech become mantra: speak less, speak truer. After chanting, write one ‘new brahma’—a fresh, truthful intention—and follow it on the day’s chariot-path.
Consult a svara-marked recension for exact accents; highlight the swell on iṣam and the crafted pause around brahma navyam.
Let ‘nadyo na’ be fluid and connected; give a clear caesura before ‘akāri te’; end with steady firmness on rathyaḥ sadāsāḥ.
nū (long ū), gṛṇāna (ṛ), iṣam (palatal ṣ), nadyo (dy cluster), akāri (long ā), harivo (v pronounced as v/w), rathyaḥ (thya cluster)
flowing then resolute
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