Rig Veda 5.31.6: Mandala 5, Sukta 31, Mantra 6
Sukta 5.31
- Rishi
- Atri Bhauma
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
प्र ते पूर्वाणि करणानि वोचं प्र नूतना मघवन्या चकर्थ । शक्तीवो यद्विभरा रोदसी उभे जयन्नपो मनवे दानुचित्राः ॥
prá te pū́rvāṇi káraṇāni vocaṃ prá nū́tanā maghavan yā́ cakártha | śaktī́vo yád vibhárā ródasī ubhé jáyann apó mánave dā́nucitrāḥ ||
Aku menyatakan perbuatan-perbuatanmu yang terdahulu, dan juga yang baharu yang telah engkau lakukan, wahai Maghavan (Yang Pemurah). Ketika, penuh dengan kekuatan, engkau menegakkan kedua-duanya—Langit dan Bumi—dan, sebagai pemenang, engkau melepaskan air bagi Manu: aliran-aliran yang beraneka rupa, tersembunyi dalam Dānu.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- ते
- to youPronoundative singularRole SampradānaRoot त्वद् (pronoun)
- पूर्वाणि
- former (deeds)Adjective (used substantively)neuter nominative/accusative pluralRole KarmaRoot पूर्व (prātipadika)
- करणानि
- deeds, actsNounneuter nominative/accusative pluralRole KarmaRoot करण (prātipadika; from √कृ)
- वोचम्
- I proclaimed / I will declareVerbaorist (simple aorist), 1st person singular, parasmaipadaRoot √वच्
- प्र
- forthIndeclinableupasarga (preverb)Root प्र (upasarga)
- नूतनानि
- new (deeds)Adjective (used substantively)neuter nominative/accusative pluralRole KarmaRoot नूतन (prātipadika)
- मघवन्
- O bountiful one (Indra)Noun (proper/epithet)vocative singular, masculineRole SambodhanaRoot मघवन् (epithet of Indra)
- यानि
- which (things)Pronounneuter nominative/accusative pluralRole KarmaRoot यद् (relative pronoun)
- चकार्थ
- you have done / you didVerbperfect, 2nd person singular, parasmaipadaRoot √कृ
- शक्तीवः
- powerful, possessing mightAdjectivenominative singular, masculine (addressing Indra)Role Kartā (of following clause, as epithet)Root शक्तीवस् (prātipadika; ‘having powers/strengths’)
- यत्
- when/thatIndeclinable/Pronounrelative particle introducing clauseRoot यद् (relative)
- विभराः
- you bear, you upholdVerbpresent, 2nd person singular, parasmaipadaRoot √भृ
- रोदसी
- the two worlds (heaven and earth)Nounaccusative dual (also formally = nominative dual), feminineRole KarmaRoot रोदसी (dual noun)
- उभे
- bothAdjective/Pronounaccusative dual, feminineRole Karma (apposition to रोदसी)Root उभ (prātipadika)
- जयन्
- conquering, winningVerbal adjective (present participle)nominative singular, masculine, present active participleRole Kartā (participial, agreeing with Indra)Root √जि
- अपः
- the watersNounaccusative plural, feminineRole KarmaRoot अप् (prātipadika)
- मनवे
- for Manu (mankind)Noun (proper/ancestor)dative singular, masculineRole SampradānaRoot मनु (prātipadika)
- दानुचित्राः
- marvelous/variegated (waters), wondrously abundantAdjectivenominative plural, feminine (agreeing with अपः)Role Kartā/Viśeṣaṇa (qualifier of ‘waters’)Root दानुचित्र (prātipadika; ‘wondrous with Dānu/with watery marvels’)
Sandhi Notes
- Sandhi resolved as: प्र ते पूर्वाणि करणानि वोचम् / प्र नूतनानि मघवन् यानि चकार्थ । शक्तीवः यत् विभराः रोदसी उभे जयन् अपः मनवे दानुचित्राः ॥ Key points: (1) मघव॒न्या → मघवन् + यानि (final -न् + initial य- gives -न्य- in saṃhitā). (2) यद्वि॒भरा → यत् + विभराः (final -त् before voiced v- becomes -द्-). (3) रोद॑सी उ॒भे: no fusion
- appositional duals. (4) जय॑न्न॒पो → जयन् + अपः (n + a- gives nn in saṃhitā)
The meaning
Outer meaning
The poet recounts Indra’s earlier and recent heroic deeds: upheld Heaven and Earth with his powers, conquered the forces that withheld, and released the waters for Manu—streams hidden in Dānu.
Inner meaning
The seeker affirms successive victories of the illumined Mind (Indra) in the inner sacrifice—past realizations and fresh breakthroughs. “Upholding Heaven and Earth” is the stabilization of higher consciousness (dyauḥ) and the embodied field (pṛthivī) in a single integral poise. “Releasing the waters for Manu” is the liberation of the soul’s human mentality (Manu: the thinker/measure) by opening the obstructed currents of inspired consciousness and delight (āpaḥ) that were held in the subconscient reservoir (Dānu).
Universal truth
Spiritual progress is cumulative: earlier realizations must be renewed by new acts of power. Illumination becomes effective when it establishes harmony between the heights of consciousness and the earthly nature, and releases the blocked streams of clarity, energy, and joy for the evolving human being.
Themes
Waters released, Cosmic support, Heroic conquest, Mythic recap for invocation
The seer
- Rishi
- Atri tradition (probable); specific rishi not preserved in the prompt
- Lineage
- Atri (probable)
- Other hymns
- Rig Veda 5.31 (context hymn), Rig Veda 5.30 (Indra), Rig Veda 5.32 (Indra)
Family tradition
Book 5 is largely associated with the Atris; hymns to Indra often carry an Atri stamp of forceful illumination and release.
Significance
The seer-voice functions as the remembering consciousness (smṛti of the path): it strengthens faith by recounting both earlier and present workings of the Divine Mind, making the new opening easier for the human instrument.
The deity
- Devata
- Indra
- Epithets
- Maghavan (Bountiful), Vṛtrahan (Slayer of the Coverer, implied), Dasma (Wondrous, implied by hymn context)
- Related deities
- Agni, Soma, Maruts, Uṣas
Cosmic role
Lord of luminous intelligence who breaks obstructions and releases the life-giving waters; sustainer of the ordered worlds (Heaven-Earth).
Inner power
Illumined mind-force that establishes wide equilibrium and unlocks blocked energies of consciousness for human evolution.
In ritual
Where it is used
Indra śastra/stotra within Soma-yajña sequences (general Indra praise)
प्र ते॒ पूर्वा॑णि॒ कर॑णानि वोचं॒ प्र नूत॑ना मघव॒न्या च॒कर्थ॑ । शक्ती॑वो॒ यद्वि॒भरा॒ रोद॑सी उ॒भे जय॑न्न॒पो मन॑वे॒ दानु॑चित्राः ॥
प्र । ते॒ । पूर्वा॑णि । कर॑णानि । वो॒च॒म् । प्र । नूत॑ना । म॒घ॒ऽव॒न् । या । च॒कर्थ॑ । शक्ति॑ऽवः । यत् । वि॒ऽभराः॑ । रोद॑सी॒ इति॑ । उ॒भे इति॑ । जय॑न् । अ॒पः । मन॑वे । दानु॑ऽचित्राः ॥
pra | te | pūrvāṇi | karaṇāni | vocam | pra | nūtanā | magha-van | yā | cakartha | śakt i-vaḥ | yat | vi-bharāḥ | rodasī iti | ubhe iti | jayan | apaḥ | manave | dānu-citrāḥ
44
4 pādas of ~11 syllables each
Forward-driving, declarative cadence suited to proclamation of deeds and victories.
Builds confidence and inner momentum; supports a ‘breaking-open’ feeling as the verse turns toward release of the waters.
- pūrvāṇi karaṇāni / nūtanā
- Literal: former deeds / new deeds. Symbolic: past attainments and fresh inner conquests; continuous evolution of realization
- maghavan
- Literal: bountiful, generous (Indra). Symbolic: the luminous Mind that bestows wideness, force, and gifts of insight
- śaktīvaḥ
- Literal: full of powers. Symbolic: concentrated spiritual energies (śakti) available to the awakened mind
- rodasī ubhe
- Literal: both Heaven and Earth. Symbolic: higher consciousness and embodied nature held in a single ordered harmony
- āpaḥ
- Literal: waters. Symbolic: streams of inspiration, clarity, delight, and flowing consciousness
- manave
- Literal: for Manu. Symbolic: for the human soul-mind (the thinker, the measurer) to progress
- dānu-citrāḥ
- Literal: many-formed (waters) in Dānu. Symbolic: varied powers of consciousness concealed in the subconscient/inconscient depth
Indra praise within Soma liturgy; recounting of heroic deeds as stotra to invoke repeatable inner victory
During Soma pressing/recitation cycles where Indra is invoked for victory and release of powers.
Recitation to invite Indra, affirm his past acts, and align the rite with the cosmic act of releasing waters.
Use as an affirmation before meditation or difficult work: recall prior breakthroughs and invoke fresh force to reopen stalled energies.
vac (vocam) from PIE *wekʷ- ‘speak’ (cf. Lat. vox); kṛ (cakartha) from PIE *kwer-/*ker- ‘do/make’ (broad IE work-root complex); bhṛ (vibhārāḥ) from PIE *bher- ‘carry’ (Eng. bear); ap ‘waters’ (PIE *h₂ep- ‘water’). Manu from *man- ‘think’ (PIE *men-). Dānu linked to ‘fluid/river’ in IE and also to enclosing demon-names; here as the withholding matrix. Symbolism: ‘waters for Manu’ = release of inspired clarity to the human mind; ‘upholding both worlds’ = establishing stable relation between higher truth-light and lower life-field.
R̥ta as cosmic stability (supporting the worlds), Manu as archetypal mind, waters as consciousness/illumination
Indra’s ‘upholding Heaven and Earth’ expresses restoration of ṛta—stable alignment between higher law and earthly functioning.
Truth becomes operative when concealed streams (āpaḥ) are brought into manifestation for the human mind.
Unveiling: hidden waters/powers emerge from the depths (Dānu) into ordered life.
Proto-Vedāntic and Integral Yoga-compatible reading (Aurobindo/Kashyap): ascent-descent and liberation of hidden consciousness.
Waters = flowing inspiration and delight; Heaven/Earth = higher mind and embodied nature; Dānu = subconscient storehouse where powers are latent but bound.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra’s sustaining of the two worlds and the releasing of the waters to Manu: the classic liberation motif where hidden streams are made to flow for humanity. Innerly: the will of illumination stabilizes higher-lower consciousness and frees blocked currents of awareness for the human seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ap- ‘waters’ reflects PIE *h₂ep-; Manu reflects PIE *men- ‘mind, think’; √bhṛ ‘bear’ reflects PIE *bher-. The verse thus encodes an inherited IE cosmology of ‘bearing the worlds’ and ‘releasing waters’ with archaic lexemes.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s act is remembrance-as-mantra: by proclaiming both ‘former’ and ‘new’ deeds, the seer renews Indra’s presence in the present sacrifice/inner work, turning myth into executable power for liberation of the waters of consciousness.
Recall-and-renew: contemplate earlier inner openings, then invite a fresh descent of force to release blocked ‘waters’ of clarity and joy.
Ājñā (illumined mind) integrating with Anāhata/Manipūra (harmonizing heart-will with action)
4-4-6 breathing (inhale-hold-exhale) while mentally repeating key phrases; exhale emphasizes ‘release’ (āpaḥ).
Dynamic stillness: calm center with active luminous force.
Begin with gratitude for prior progress; identify one current obstruction; invoke Indra as the power that upholds both ‘above and below’; sit quietly and feel a downward flow like released waters through the body-mind.
Vedic accenting with udatta on key invocatory particles (pra) and deity-epithets; svarita often following udatta per śākhā rules (exact śikṣā varies by recension).
Lean lightly on ‘pra’ openings; give clear lift to ‘maghavan’; maintain steady triṣṭubh pace without rushing compound clusters.
Keep retroflex ṇ in ‘pūrvāṇi’ and ‘karaṇāni’ clear., ‘rodasī’ as ro-da-sī (long ī)., ‘dānu-citrāḥ’: dā-nu-ci-trāḥ, with aspirate clarity on trāḥ.
Bright, forward, declarative; end each pāda with a settled cadence.
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