Rig Veda 6.22.9: Mandala 6, Sukta 22, Mantra 9
Sukta 6.22
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
भुवो जनस्य दिव्यस्य राजा पार्थिवस्य जगतस्त्वेषसंदृक् । धिष्व वज्रं दक्षिण इन्द्र हस्ते विश्वा अजुर्य दयसे वि मायाः ॥
bhuvó jánasya divyásya rājā pārthívasya jágatastveṣa-sandṛk | dhiṣvá vájraṃ dákṣiṇa indra háste víśvā ajurya dayase ví māyā́ḥ ||
ഹേ ഇന്ദ്രാ, ദിവ്യജനത്തിന്റെയും പാർത്ഥിവമായ ചലിക്കുന്ന ലോകത്തിന്റെയും തേജസ്സോടെ കാണുന്ന രാജാവേ! നിന്റെ വലങ്കയ്യിൽ വജ്രശക്തിയെ സ്ഥാപിക്ക. അജരനേ, നിന്റെ സർവ മായകൾ—ഫലപ്രദമായ സൃഷ്ടിശക്തികൾ—ഞങ്ങൾക്കായി പ്രകാശത്തിന്റെ വിശാല പ്രവർത്തിയായി മാറുവാൻ അവയെ വിഭജിച്ച് പകർന്നു തരിക.
Word by Word
- भुवः
- of the world/sky (of the realm ‘bhuvas’)Noun/Indeclinableनपुंसकलिङ्ग, षष्ठी एकवचन (भुवसः → भुवः) — ‘भुवः’ (स्वर-लोक) काRole सम्बन्ध (Genitive relation) / विशेषण-सम्बन्धRoot भुवस्- (प्रातिपदिक; < √भू) अथवा अव्यय ‘भुवः’
- जनस्य
- of the people/folkNounपुंलिङ्ग, षष्ठी एकवचनRole सम्बन्ध (Genitive) — ‘जन’ काRoot जन- (प्रातिपदिक) (< √जन्)
- दिव्यस्य
- heavenly, divineAdjectiveपुंलिङ्ग, षष्ठी एकवचन (जनस्य विशेषण)Role विशेषण (Genitive agreement)Root दिव्य- (प्रातिपदिक) (< दिव् ‘द्युत्/स्वर्ग’)
- राजा
- kingNounपुंलिङ्ग, प्रथमा एकवचनRole कर्तृ (subject) — इन्द्रःRoot राजन्- (प्रातिपदिक) (< √राज्)
- पार्थिवस्य
- of the earthly, terrestrialAdjectiveपुंलिङ्ग, षष्ठी एकवचन (जगतः विशेषण/सम्बन्ध)Role सम्बन्ध (Genitive) / विशेषणRoot पार्थिव- (प्रातिपदिक) (< पृथिवी)
- जगतः
- of the moving world/creationNounनपुंसकलिङ्ग, षष्ठी एकवचनRole सम्बन्ध (Genitive)Root जगत्- (प्रातिपदिक; ‘चलने’ < √गम्/√जग्)
- त्वेष-संदृक्
- fierce-looking / of blazing aspectAdjectiveपुंलिङ्ग, प्रथमा एकवचन (राजा का विशेषण)Role विशेषणRoot त्वेष- (प्रातिपदिक) + संदृश्/संदृक् (कृदन्त; < √दृश्)
- धिष्व
- place, set (thou)Verbलोट् (आज्ञार्थ), मध्यम पुरुष, एकवचन; परस्मैपदRole क्रिया (आज्ञा); कर्म अपेक्षितRoot √धा (धारण/स्थापन) — वैदिक रूप ‘धिष्व’
- वज्रम्
- the thunderboltNounपुंलिङ्ग, द्वितीया एकवचनRole कर्म (object of धिष्व)Root वज्र- (प्रातिपदिक)
- दक्षिणे
- in the right (hand)Adjectiveपुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी एकवचन (हस्ते विशेषण)Role अधिकरण (location) — ‘हस्ते’ के साथRoot दक्षिण- (प्रातिपदिक)
- इन्द्र
- O IndraNounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot इन्द्र- (प्रातिपदिक)
- हस्ते
- in (thy) handNounपुंलिङ्ग, सप्तमी एकवचनRole अधिकरण (location) — where to placeRoot हस्त- (प्रातिपदिक)
- विश्वाः
- allAdjectiveस्त्रीलिङ्ग, द्वितीया बहुवचन (मायाः विशेषण)Role विशेषणRoot विश्व- (प्रातिपदिक)
- अजुर्य
- unaging, undecayingAdjectiveपुंलिङ्ग, सम्बोधन एकवचन (इन्द्र का विशेषण)Role सम्बोधन-विशेषणRoot अजुर्य- (प्रातिपदिक; ‘अ-’ + जुर्य < √जॄ/√जुर् ‘क्षय/जीर्ण’)
- दयसे
- thou givest / thou bestowestVerbलट्, मध्यम पुरुष, एकवचन; आत्मनेपदRole क्रियाRoot √दा/√दय् (वैदिक ‘दय’ = दान/वितरण/अनुग्रह) अथवा √द्यु/√दय् (प्रसाद) — रूपतः ‘दयसे’
- वि
- apart, forth, widelyIndeclinableउपसर्ग/क्रियाविशेषणRole क्रिया-विशेषण (विभाग/विस्तार)Root वि (उपसर्ग/अव्यय)
- मायाः
- powers, arts, wondrous devicesNounस्त्रीलिङ्ग, द्वितीया बहुवचनRole कर्म (object of दयसे)Root माया- (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (संधि-निरसन): भुवो जनस्य दिव्यस्य राजा पार्थिवस्य जगतः त्वेष-संदृक् । धिष्व वज्रं दक्षिणे इन्द्र हस्ते । विश्वाः अजुर्य दयसे वि मायाः ॥ 1) ‘भुवो’ = भुवसः (षष्ठी एकवचन) का वैदिक संक्षेप/पद-रूप ‘भुवः’। 2) ‘त्वेषसंदृक्’ समास: त्वेष- + संदृक् (< √दृश्) । 3) ‘दक्षिण इन्द्र हस्ते’ में संहिता-पाठ का ‘दक्षिण’ पदे ‘दक्षिणे’ (सप्तमी) के अर्थ में
- पदपाठानुसार ‘दक्षिणे … हस्ते’ (सप्तमी-सप्तमी) अपेक्षित। 4) ‘विश्वा … मायाः’ में ‘विश्वाः’ स्त्री. द्वि. बहु. ‘मायाः’ से सामंजस्य।
The meaning
Outer meaning
Indra is hailed as king of the divine people and of the earthly moving world, luminous-seeing; he is asked to set the vajra in his right hand and to distribute all his māyāḥ (powers) for wide beneficial working.
Inner meaning
Indra is the sovereign of the higher luminous faculties (‘divine people’) and the evolving movements of embodied life. ‘Luminous-seeing’ indicates a consciousness that perceives truth directly and acts effectively. The vajra is the concentrated force of discrimination and decisive will that breaks coverings. Indra’s māyāḥ are not illusion but formative powers of true construction—capacities to shape life according to light. The seeker asks that these powers be apportioned in us as a wide, stable field of right action.
Universal truth
True leadership of life comes from luminous perception and decisive discernment. When the mind is aligned to truth, its formative powers can be distributed harmoniously, creating wide effective action rather than fragmented effort.
Themes
Indra-sovereignty, empowerment of the vajra, distribution of divine powers, victory over obstruction (implicit vṛtra-theme)
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja-gotra
- Other hymns
- Rig Veda 6.22, Rig Veda 6.23
Family tradition
A lineage where brahman (inspired speech) calls down Indra’s illumined governance; strong emphasis on effective formation (māyā) and victory of the Arya nature.
Significance
Bharadvāja’s vision often integrates sovereignty (rājā), vision (saṃdṛk), and force (vajra): illumination must become organized power in life, not mere contemplation.
The deity
- Devata
- Indra
- Epithets
- Tveṣasaṃdṛk (luminous-seeing), Rājā (king), Ajurya (unaging)
- Related deities
- Bṛhaspati, Agni, Soma, Varuṇa (order/sovereignty complement)
Cosmic role
Regent of the gods/powers; distributor of energies; breaker of obstruction; establisher of wide spaces for the worlds.
Inner power
Illumined mind-force that wields discrimination (vajra) and arranges the being through true ‘māyā’ (effective formation).
In ritual
Where it is used
Indra praise in Soma rites; also used in royal/strength invocations for protection and victory.
भुवो॒ जन॑स्य दि॒व्यस्य॒ राजा॒ पार्थि॑वस्य॒ जग॑तस्त्वेषसंदृक् । धि॒ष्व वज्रं॒ दक्षि॑ण इन्द्र॒ हस्ते॒ विश्वा॑ अजुर्य दयसे॒ वि मा॒याः ॥
भुवः॑ । जन॑स्य । दि॒व्यस्य॑ । राजा॑ । पार्थि॑वस्य । जग॑तः । त्वे॒ष॒ऽस॒न्दृ॒क् । धि॒ष्व । वज्र॑म् । दक्षि॑णे । इ॒न्द्र॒ । हस्ते॑ । विश्वा॑ । अ॒जु॒र्य॒ । द॒य॒से॒ । वि । मा॒याः ॥
bhuvaḥ | janasya | divyasya | rājā | pārthivasya | jagataḥ | tveṣa-sandṛk | dhiṣva | vajram | dakṣiṇe | indra | haste | viśvā | ajurya | dayase | vi | māyāḥ
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4 × ~11
Majestic and declarative; suitable for kingship and command.
Creates a sense of sovereignty and clarity; the cadence supports ‘placing’ the vajra—settling decisive power in consciousness.
- भुवः (bhuvaḥ)
- Literal: of the world/being (mid-world nuance). Symbolic: the field of becoming—life in movement needing right governance
- जनस्य दिव्यस्य (janasya divyasya)
- Literal: of the divine people. Symbolic: inner luminous faculties—gods as powers of consciousness
- राजा (rājā)
- Literal: king. Symbolic: sovereign organizing intelligence in the being
- जगतः (jagataḥ)
- Literal: of the moving world. Symbolic: dynamic life-processes, changing nature
- त्वेषसंदृक् (tveṣasaṃdṛk)
- Literal: ardent/brilliant-seeing. Symbolic: direct vision with intensity—illumination that acts
- वज्रम् (vajram)
- Literal: thunderbolt. Symbolic: decisive truth-force that breaks resistance (Vṛtra-covering)
- दक्षिणे हस्ते (dakṣiṇe haste)
- Literal: in the right hand. Symbolic: right action, skillful power, effective execution
- अजुर्य (ajurya)
- Literal: unaging, undecaying. Symbolic: deathless consciousness-force not worn by struggle
- वि मायाः (vi māyāḥ)
- Literal: apportion/distribute the māyās. Symbolic: distribute true formative powers—right measures, right arrangements of energy
Indra-invocation within Soma-yajña contexts (general: praise and empowerment of Indra for victory and protection during pressing and offering)
During Indra śastra/stotra segments, especially where power and distribution of boons are sought.
Recitation accompanying offerings to Indra; calling for right-handed (dakṣiṇa) effective force.
Before important decisions: chant to invoke luminous seeing and decisive, right execution; frame māyāḥ as constructive capacities (planning, courage, clarity).
Key terms: (1) (jagat) from √gam 'to go' → 'that which moves/changes': psychologically, the field of dynamic becoming. (2) (vajra) traditionally 'thunderbolt'; etymologically linked with hardness/irresistibility; in inner sense the compacted force of will and illumined discernment that shatters obstruction (vṛtra). (3) ṇ (dakṣiṇa) connected with (dakṣa) 'skill, competence' and 'right' → the effective/right executive power. (4) (māyā) from √mā 'measure, apportion, form' → not illusion here, but conscious formative power; with indicates 'distributed forth, differentiated operations' of Indra’s power. (5) (tveṣa) from √tviṣ 'to be bright, to flash' → vehement luminosity; 'seeing' (sam- + √dṛś) → 'one who sees in full/clearly'.
R̥ta as right governance of the moving world (jagat), divine kingship as ordering intelligence over becoming, māyā as conscious formation/measure (not illusion)
Indra as rājā orders jagat (movement) according to r̥ta through right distribution of powers.
Tveṣasaṃdṛk indicates satya-dṛṣṭi—truth-vision that guides action.
Cosmic administration: distribution of powers among gods/planes for harmonious becoming.
Integral symbolic theism: gods as functional powers of one Consciousness shaping the worlds.
Lightning = sudden discrimination; kingship = central coordinating self-mastery; ‘moving world’ = restless life needing illumined order.
- What is the primary Vedic 'mythologem' present in this verse?
- The Indra-sovereignty mythologem: Indra as king of the divine and earthly peoples, holding and setting the vajra (thunder-force). Though Vṛtra is not named, the vajra is the signature instrument of the Vṛtra-slayer; here it is invoked as the decisive power by which the luminous ruler orders the moving world and breaks obstructions to the soul’s expansion.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several lexemes reflect inherited Indo-European poetic diction: rājā (king) aligns with PIE *h₃rḗǵs (Lat. rēx), marking sacral sovereignty; jagat (moving world) from √gam corresponds to PIE *gʷem- 'to go, come' (cf. Gk. baínō is different root; but the Indo-Iranian *gam- is a clear inherited verbal system). divyá- from dyu 'sky, shining' reflects PIE *dyew- (cf. Lat. Iūpiter, Gk. Zeus). These preserve the archaic nexus of 'sky/light/sovereignty' central to Indo-European hymn style.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi speaks with imperative intimacy (dhiṣva) and reverent recognition (rājā, tveṣa-sandṛk): a reciprocal pact. The human offers speech-vision (stoma/uktha implied by the hymn context), and asks Indra to assume the right-hand executive force (dakṣiṇa-hasta) and to 'distribute' (dayase, vi) his māyāḥ—i.e., to render his conscious formations active within the sacrificer’s being, establishing a wider, ordered movement under ṛta.
Establish a ‘luminous king’ in the mind: steady witnessing plus decisive discrimination; invoke vajra as a beam cutting confusion.
Ājñā (clear seeing) supported by Maṇipūra (right-handed effective force).
Box breathing 4-4-4-4 for 3–6 rounds, then chant on a smooth exhale.
Clear, upright, executive calm—force without agitation.
After chanting, list (mentally) the ‘māyāḥ’ you need: clarity, courage, right speech, right arrangement of time/energy; sit 2 minutes sensing a wide luminous field around the head and chest.
Tri-svara (udātta/anudātta/svarita) per Rigvedic tradition; confirm with a svara-marked recension for precision.
Keep ‘tveṣasaṃdṛk’ crisp; give a slight lift on udātta syllables in rājā/vajram; maintain evenness to convey sovereignty.
: pronounce saṃ with nasalization; final k is unreleased, : aspirate dh; short i, : jra cluster tight, : retroflex ṇ, : ‘ju’ soft, short vowels
Steady, resonant, authoritative; avoid harshness.
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