Rig Veda 6.75.1: Mandala 6, Sukta 75, Mantra 1
Sukta 6.75
- Rishi
- Bharadvāja
- Devata
- Weapons/Armor, martial protection
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
जीमूतस्येव भवति प्रतीकं यद्वर्मी याति समदामुपस्थे । अनाविद्धया तन्वा जय त्वं स त्वा वर्मणो महिमा पिपर्तु ॥
jīmū́tasyeva bhavati pratī́kaṃ yád varmī́ yā́ti samádām upásthe | anā́viddhayā tanvā̀ jaya tváṃ sá tvā vármaṇo mahimā́ pipartu ||
മേഘത്തിന്റെ മുഖംപോലെ അതിന്റെ രൂപം തോന്നുന്നു, കവചധാരി യുദ്ധത്തിന്റെ മടിയിൽ പ്രവേശിക്കുമ്പോൾ. കുത്തുപിടിക്കാത്ത ശരീരത്തോടെ നീ ജയിക്ക; കവചത്തിന്റെ മഹിമ നിന്നെ നിറച്ചു പൂർണ്ണനാക്കി അഖണ്ഡനാക്കട്ടെ.
Word by Word
- जीमूतस्य
- of a cloudNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root जीमूत
- इव
- like, asIndeclinableउपमा-अव्ययRoot इव
- भवति
- becomes, isVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRole क्रियाRoot भू
- प्रतीकम्
- appearance, face, aspectNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्तृ/कर्म (सन्दर्भानुसार)Root प्रतीक
- यत्
- which, thatPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (सम्बन्धक सर्वनाम)Role सम्बन्ध/अन्वयRoot यद्
- वर्मी
- the armoured one; the one wearing armourNounपुंलिङ्ग, प्रथमा, एकवचन (वेदिक रूप: -ई)Role कर्तृRoot वर्मिन् (वर्मन्)
- याति
- goes, marchesVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRole क्रियाRoot या
- समदाम्
- of the battles/encountersNounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (षष्ठी)Root समदा
- उपस्थे
- in the lap; in the midst/close presenceNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot उपस्थ
- अनाविद्धया
- with (a body) unpierced, un-woundedAdjectiveस्त्रीलिङ्ग, तृतीया, एकवचनRole करण (साधन/अवस्था)Root अनाविद्ध (न-आ-विध् + क्त) अथवा अविद्ध (विध्) + अन्-
- तन्वा
- with the bodyNounस्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot तनू
- जय
- conquer!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचनRole क्रियाRoot जि
- त्वम्
- youPronounउत्तम-पुरुष-सर्वनाम, प्रथमा, एकवचनRole कर्तृRoot त्वद्
- सः
- he; that (one)Pronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot तद्
- त्वा
- you (as object)Pronounउत्तम-पुरुष-सर्वनाम, द्वितीया, एकवचनRole कर्मRoot त्वद्
- वर्मणः
- of the armourNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root वर्मन्
- महिमा
- greatness, mightNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot महिमन्
- पिपर्तु
- may it fill/protect/bring you safely throughVerbलोट् (आज्ञार्थ), प्रथमपुरुष, एकवचनRole क्रियाRoot पॄ (पॄ/पॢ) "to fill, to protect/bring across"
Sandhi Notes
- पदच्छेद (sandhi-resolved): जीमूतस्य इव भवति प्रतीकम् यत् वर्मी याति समदाम् उपस्थे । अनाविद्धया तन्वा जय त्वम् । सः त्वा वर्मणः महिमा पिपर्तु ॥ प्रमुख-सन्धयः: (1) जीमूतस्येव → जीमूतस्य + इव (अ + इ → ए)
- (2) यद्वर्मी → यत् + वर्मी (त् + व → द्व्, संहितायां)
- (3) स त्वा → सः + त्वा (विसर्ग-लोपः पदान्ते)
The meaning
Outer meaning
Describes the appearance of an armored warrior entering battle like the front of a cloud; prays that he win with an unpierced body and that the armor’s greatness fill and protect him.
Inner meaning
The ‘battle’ is the inner conflict with forces that pierce and dissipate consciousness. Varman (armor) is not mere metal but a sheath of concentrated will and protective light—an inner formation of courage, faith, and collected energy. The cloud-face imagery suggests a vast, enveloping power: the yogic protective field that surrounds the sadhaka when entering confrontation with hostile suggestions. ‘Unpierced body’ means an unbroken integrity of the system—no openings for fear, doubt, or desire to enter. The ‘mahimā of the armor’ is the greatness of that protective consciousness filling the whole being, making it whole and invulnerable.
Universal truth
Victory in life’s struggles depends on inner integrity: when consciousness forms a luminous protection around the will, hostile impacts cannot pierce, and action becomes effective and whole.
Themes
kavaca/armor symbolism, victory, protection, inner battle
The seer
- Rishi
- Bharadvāja
- Lineage
- Bārhaspatya
- Other hymns
- RV 6.47, RV 6.75 (sūkta context), RV 6.50
Family tradition
RV 6.75 is traditionally a martial/protective hymn; in inner reading it equips the seeker for the battle against obstruction and fear.
Significance
Bharadvāja’s ‘martial’ imagery becomes yoga of courage: forming a luminous armor of will and faith to sustain the ascent and resist hostile impacts.
The deity
- Devata
- Varman (Armor/Protective Power)
- Epithets
- mahimā (greatness) of armor, invulnerability-giver
- Related deities
- Indra (victory/illumination), Agni (will), Maruts (battle-force)
Cosmic role
A protective formation of ṛta-force around the agent of action; preserves the instrument in the field of struggle.
Inner power
Psychic and mental protection: collected will, faith, and calm courage that prevents penetration by fear and falsehood.
In ritual
Where it is used
Martial protection and blessing for warriors; recited for safeguarding in conflict and travel.
जी॒मूत॑स्येव भवति॒ प्रती॑कं॒ यद्व॒र्मी याति॑ स॒मदा॑मु॒पस्थे॑ । अना॑विद्धया त॒न्वा॑ जय॒ त्वं स त्वा॒ वर्म॑णो महि॒मा पि॑पर्तु ॥
जी॒मूत॑स्यऽइव । भ॒व॒ति॒ । प्रती॑कम् । यत् । व॒र्मी । याति॑ । स॒ऽमदा॑म् । उ॒पऽस्थे॑ । अना॑विद्धया । त॒न्वा॑ । ज॒य॒ । त्वम् । सः । त्वा॒ । वर्म॑णः । म॒हि॒मा । पि॒प॒र्तु॒ ॥
jīmūtasya-iva | bhavati | pratīkam | yat | varmī | yāti | sa-madām | upa-sthe | anāviddhayā | tanvā | jaya | tvam | saḥ | tvā | varmaṇaḥ | mahimā | pipartu
44
4 × ~11
Vigorous, marching cadence suited to protective affirmation.
Energizes courage and boundary-strength; creates a felt ‘shielding’ around the body and breath.
- जीमूतस्येव प्रतीकम् (jīmūtasyeva pratīkam)
- Literal: like the face/appearance of a cloud. Symbolic: Vast protective aura; enveloping force-field
- वर्मी (varmī)
- Literal: armored one. Symbolic: The disciplined seeker entering struggle with collected force
- स॒मदा॑म् उपस्थे (samadām upasthe)
- Literal: in the lap of battles. Symbolic: In the very field of inner contest and pressure
- अना॑विद्धया तन्वा (anāviddhayā tanvā)
- Literal: with an unpierced body. Symbolic: Unbroken inner integrity; no entry points for hostile forces
- वर्मणः महिमा (varmaṇo mahimā)
- Literal: the greatness of the armor. Symbolic: Protective consciousness-power filling the being
- पिपर्तु (pipartu)
- Literal: may it fill, make complete. Symbolic: May protection become total, saturating all parts
Martial/protective recitation; used as kavaca-like protection for warriors and in rites seeking victory and invulnerability.
Before entering dangerous undertakings (battle historically; now any high-stakes action).
Recitation as protective charm; consecration of armor/weapons in older use; now consecration of intention and protective visualization.
Use before presentations, surgery, difficult conversations, or intense sadhana periods to establish a protective field.
(varman) ‘armor, covering’ from √vṛ ‘cover, enclose’ (semantic: protection by enveloping). (samada) ‘battle/encounter’ lit. ‘together-intoxication/pressing’?—Vedic usage stabilizes as ‘contest’. √vidh/√vyadh ‘pierce’ in āviddha ‘pierced’ (past part.).
inner warfare: protection of consciousness against hostile forces, integrity/wholeness as spiritual invulnerability
Armor supports right action by preventing dispersal and maintaining order in the instrument.
Unpierced integrity implies truth-consistency—no inner contradiction to create openings.
Formation of protective sheaths in manifestation; ordered force-field around embodied consciousness.
Yoga of vīrya: disciplined force and protection as prerequisites for higher realization.
Cloud = enveloping prāṇic/psychic shield; battle = confrontation with inner resistance.
- What is the primary Vedic 'mythologem' present in this verse?
- The warrior entering battle is mythically refigured as the soul entering the field of conflict; ‘armor’ is a divine envelope akin to a cloud-covering. The action is the assumption of a protective sheath that ensures unpierced integrity while confronting hostile powers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The protection-by-covering metaphor (varman from √vṛ ‘cover’) is deeply archaic and widely attested in IE poetics (covering = safeguarding). The ‘pierce’ root (√vyadh/vidh) corresponds to common IE weapon vocabulary and the bodily metaphor for harm.
- What is the relationship between the Rishi and the Devata here?
- The rishi treats ‘armor’ as a living power that can ‘fill’ (pipartu) the person. The devotee is not merely wearing equipment; he is asking for a divine magnitude to occupy and stabilize his being, enabling victory without inner wounding.
Build a luminous ‘varman’ around the body: a sheath of calm courage and concentrated will.
Maṇipūra (will/valor) with Ajñā (focused command).
Square breathing (4-4-4-4) to create steadiness; on exhale visualize armor sealing and brightening.
Collected, fearless readiness; energetic stillness.
Before action, gather attention in the navel/solar plexus, affirm unpierced integrity, and visualize a cloud-like luminous shield extending a hand’s breadth beyond the skin.
Tri-svara; maintain strong udātta lifts on key nouns (varmī, varmaṇo) as per markings in the source tradition.
Keep the first pāda descriptive and steady; increase force on ‘jaya tvam’; seal with a full, resonant cadence on ‘pipartu’.
‘jīmūtasyeva’: split jī-mū-ta-sya-i-va; keep long ī/ū, ‘pratīkam’: long ī; clear k, ‘anāviddhayā’: double ddh; keep aspiration, ‘varmaṇo’: retroflex ṇ; avoid dental n
Strong, resonant, forward; avoid harshness—aim for controlled power.
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