Rig Veda 6.31.4: Mandala 6, Sukta 31, Mantra 4
Sukta 6.31
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
त्वं शतान्यव शम्बरस्य पुरो जघन्थाप्रतीनि दस्योः । अशिक्षो यत्र शच्या शचीवो दिवोदासाय सुन्वते सुतक्रे भरद्वाजाय गृणते वसूनि ॥
tvaṃ śatāny ava śambarasya puro jaghanthāpratīni dasyoḥ | aśikṣo yatra śacyā śacī-vo divodāsāya sunvate suta-kre bharad-vājāya gṛṇate vasūni ||
Engkau telah meruntuhkan seratus kubu Śambara, penghalang Dasyu yang tampak tidak dapat ditaklukkan. Di sana, dengan daya-mujarab-Mu (śacī), wahai tuan kekuatan, Engkau mengajar dan menegakkan bagi Divodāsa yang memerah Soma, dan bagi Bharadvāja yang melagukan pujian, kekayaan batin—daya-daya kelimpahan dan ketertiban yang benar.
Word by Word
- त्वम्
- youPronounपुं/नपुं (सामान्य), प्रथमा, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- शतानि
- hundredsNounनपुंसक, द्वितीया, बहुवचनRole कर्मRoot शत (प्रातिपदिक)
- अव
- down; away (as preverb)Indeclinableउपसर्ग (क्रियाविशेषण)Root अव (उपसर्ग/निपात)
- शम्बरस्य
- of ŚambaraNoun (proper name)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root शम्बर (प्रातिपदिक; दस्यु-नाम)
- पुरः
- fortresses; strongholdsNounस्त्रीलिङ्ग, द्वितीया, बहुवचन (वैदिक रूप: पुरः = पुराः/पुरः)Role कर्मRoot पुर्/पुर (प्रातिपदिक)
- जघन्थ
- you struck down; you slewVerbलिट् (परोक्ष), मध्यमपुरुष, एकवचन, परस्मैपदRoot हन् (धातु)
- अप्रतीनि
- unopposed; irresistibleAdjectiveनपुंसक, द्वितीया, बहुवचन (पुरः इत्यस्य विशेषणम्)Role कर्म (विशेषण-भावेन)Root अ-प्रति (प्रातिपदिक; न-प्रत्यय/उपसर्गयुक्त)
- दस्योः
- of the Dasyu (enemy)Nounपुंलिङ्ग, षष्ठी, एकवचन (वैदिक: -ओः)Role सम्बन्ध (षष्ठी)Root दस्यु (प्रातिपदिक)
- अशिक्षः
- you helped; you made (him) succeedVerbलुङ् (अorist), मध्यमपुरुष, एकवचन, परस्मैपदRoot शिक्ष् (धातु)
- यत्र
- whereIndeclinableसम्बन्ध-अव्यय (स्थान/प्रसङ्ग)Role अधिकरण (सामान्य)Root यत्र (अव्यय)
- शच्या
- with (your) power; with Śacī (might)Nounस्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot शची (प्रातिपदिक)
- शचीवः
- O mighty one (possessing śacī)Adjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot शचीवत् (प्रातिपदिक)
- दिवोदासाय
- to DivodāsaNoun (proper name)पुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot दिवोदास (प्रातिपदिक; राजन्-नाम)
- सुन्वते
- to the Soma-presserParticiple (present active)पुंलिङ्ग, चतुर्थी, एकवचन (दिवोदासाय इत्यस्य विशेषणम्)Role सम्प्रदान (विशेषण-भावेन)Root सु (धातु ‘to press’ सोमम्) → सुन्वत् (वर्तमान कृदन्त)
- सुतक्रे
- O doer of mighty deeds (suta-kra)Adjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot सुतक्र (प्रातिपदिक; इन्द्रस्य विशेषणम्)
- भरद्वाजाय
- to BharadvājaNoun (proper name)पुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot भरद्वाज (प्रातिपदिक; ऋषि-नाम)
- गृणते
- to the praiserParticiple (present active)पुंलिङ्ग, चतुर्थी, एकवचन (भरद्वाजाय इत्यस्य विशेषणम्)Role सम्प्रदान (विशेषण-भावेन)Root गृ (धातु ‘to sing/praise’) → गृणत् (वर्तमान कृदन्त)
- वसूनि
- goods; richesNounनपुंसक, द्वितीया, बहुवचनRole कर्मRoot वसु (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (वैदिक-सन्धि-निरसन): श॒तान्यव॒ → शतानि + अव
- जघन्थाप्र॒तीनि॒ → जघन्थ + अप्रतीनि. अन्यत्र स्पष्ट सन्धि-रूपान्तरणं न आवश्यकम्। वैदिक-रूपविशेषाः: पुरः (द्वितीया बहु, ‘fortresses’), दस्योः (षष्ठी एक, वैदिक -ओः)
The meaning
Outer meaning
Indra cast down the hundred strongholds of Śambara, the Dasyu’s unconquerable fortresses. By his effective power he supported Divodāsa pressing Soma and Bharadvāja praising, granting riches.
Inner meaning
Śambara’s ‘hundred forts’ are the layered habit-structures of the subconscient and the hostile vital that seem impregnable. Indra breaks these barriers of the Dasyu (the divided, dark powers). By śacī (effective divine power—right executive force of the illumined mind), he ‘teaches/establishes’ (aśikṣaḥ) the right functioning for Divodāsa (giver of the divine light; the soul that offers) who presses Soma (extracts bliss), and for Bharadvāja (the inspired word) who chants—bestowing inner riches (vasūni): powers, wideness, right enjoyment, and stable gains of consciousness.
Universal truth
Persistent inner obstacles are not removed by force alone but by illumined power joined to delight (Soma) and true speech (mantra); then the being receives lasting riches of capacity and harmony.
Themes
Indra-fortress-breaking, Victory over Dasyu/Śambara, Bestowal of inner riches, Soma-pressing and inspired speech
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja (Āṅgirasa/Bārhaspatya lineage)
- Other hymns
- RV 6.31, RV 6.32, RV 6.33
Family tradition
The Bharadvāja stream links victory over ‘puras’ with the efficacy of mantra (gṛṇate) and Soma-pressing—illumination plus delight as the means of conquest.
Significance
The seer frames spiritual progress as demolition of inner fortresses, followed by the establishment of plenitude for the sacrificer and the singer—practice and knowledge together.
The deity
- Devata
- Indra
- Epithets
- śacīva(n) (possessor of śacī), vṛtrahan (slayer of obstruction), purandara (fort-destroyer, later epithet), maghavan (bountiful)
- Related deities
- Soma, Bṛhaspati, Agni
Cosmic role
Champion of the gods who breaks the fixed formations of darkness and redistributes the ‘wealth’ of light, power, and joy.
Inner power
Effective executive intelligence: makes insight actionable, breaks compulsive structures, establishes new law of being.
In ritual
Where it is used
Indra praise in Soma rites; victory hymns for overcoming enemies/obstacles.
त्वं श॒तान्यव॒ शम्ब॑रस्य॒ पुरो॑ जघन्थाप्र॒तीनि॒ दस्यो॑: । अशि॑क्षो॒ यत्र॒ शच्या॑ शचीवो॒ दिवो॑दासाय सुन्व॒ते सु॑तक्रे भ॒रद्वा॑जाय गृण॒ते वसू॑नि ॥
त्वम् । श॒तानि॑ । अव॑ । शम्ब॑रस्य । पुरः॑ । ज॒घ॒न्थ॒ । अ॒प्र॒तीनि॑ । दस्योः॑ । अशि॑क्षः । यत्र॑ । शच्या॑ । श॒ची॒ऽवः॒ । दिवः॑ऽदासाय । सु॒न्व॒ते । सु॒त॒ऽक्रे॒ । भ॒रत्ऽवा॑जाय । गृ॒ण॒ते । वसू॑नि ॥
tvam | śatāni | ava | śambarasya | puraḥ | jaghantha | apratīni | dasyoḥ | aśikṣaḥ | yatra | śacyā | śacī-vaḥ | divaḥ-dāsāya | sunvate | suta-kre | bharat-vājāya | gṛṇate | vasūni
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4 × 11
Hammering, demolishing rhythm—well-suited to ‘casting down forts’.
Energizes will and confidence; evokes a sense of inner breakthrough and liberation.
- शम्बर (Śambara)
- Literal: a demon with many forts. Symbolic: the entrenched subconscient/vital resistance with layered defenses
- पुरः शतानि (puraḥ śatāni)
- Literal: hundreds of strongholds. Symbolic: repetitive formations—habits, fears, compulsions—fortifying ignorance
- दस्यु (dasyu)
- Literal: hostile/robber. Symbolic: dividing forces that steal light and joy
- अप्रतीनि (apratīni)
- Literal: unopposed, unconquerable. Symbolic: obstacles felt as ‘impossible’ until higher force intervenes
- शची (śacī)
- Literal: power, effectiveness. Symbolic: executive force of Truth-mind making hearing/insight operative
- दिवोदास (Divodāsa)
- Literal: ‘giver of heaven/light’ (name). Symbolic: the soul-nature that offers upward and receives higher light
- सुन्वते (sunvate)
- Literal: pressing Soma. Symbolic: extracting bliss/essence from experience through aspiration
- वसूनि (vasūni)
- Literal: riches, goods. Symbolic: inner plenitudes: powers, wideness, luminous enjoyments, stable attainments
Indra-invocation in Soma rites (general applicability within Agniṣṭoma/Soma-yajña sequences; used as praise to call Indra for victory and gifts).
During Indra-stotras at Soma pressing; also in rites seeking protection and success.
Stotra to invoke Indra’s śacī for breaking barriers and granting ‘vasu’ (treasures).
Chant when facing entrenched patterns (procrastination, fear, compulsions). Pair with a concrete ‘fort-breaking’ vow for 24 hours.
Key terms: (1) jaghántha: perfect/preterite of √han ‘to strike, slay’; indicates accomplished victory. (2) púraḥ ‘fortress’ (cf. pur ‘enclosure’), psychologically fixed defensive formations of ignorance. (3) a-pratīni: a- ‘not’ + pratī- ‘to face/encounter’; ‘not to be confronted’ → seemingly invincible. (4) a-śikṣaḥ from √śikṣ ‘to learn/teach’; causative nuance ‘made (them/us) learn/attain right method’. (5) śacī: power/skill/effective force; hence śacī-vaḥ ‘possessor of śacī’. (6) vásūni from √vas ‘to dwell’; ‘abiding possessions’ → stable inner riches, not mere material wealth. (7) vāja (in Bharadvāja): from √vaj/√vāj ‘to be strong, vigorous’; ‘plenitude of force, victorious energy’.
Satya as effective truth-power (through śacī as operative force), Rita as the right ordering gained after the breaking of obstructions, inner yajña: Soma as expressed delight/consciousness
Forts of Dasyu represent anti-ṛta fixedness; Indra restores flow and right distribution of powers.
Śacī is Satya in action—truth that works, not merely known.
Liberation and redistribution: breaking confinement so the riches of consciousness can circulate.
Yoga of works and knowledge: mantra + Soma extraction + divine force.
Breaking ‘stone-like’ rigidity; releasing the ‘juice’ of experience into conscious delight and strength.
- What is the primary Vedic 'mythologem' present in this verse?
- The fortress-breaking of Śambara: Indra shatters the ‘hundred strongholds’—a recurrent mythic pattern where the illuminative power breaks consolidated obstructions and releases hidden plenitudes. Psychologically, the ‘puras’ are hardened formations of ignorance; their collapse permits the flow of vasūni (stable inner riches) to the aspirant who presses Soma and to the seer who gives voice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √han ‘to strike/kill’ (jaghántha) aligns with PIE *gʷhen- ‘to strike, slay’ (cf. Avestan jan-, Greek -phonos in compounds, English ‘bane’ via Germanic developments is indirect; clearer: Sanskrit han-/Avestan jan-). √vas ‘to dwell’ (vasūni) reflects PIE *wes- ‘to dwell, remain’ (cf. English ‘was’ < *h2wes- in stative being; also ‘vest’ as ‘clothing’ is different root; better comparanda: Latin vesta/vestae are debated, but Indo-Iranian *vas- is stable). śacī as ‘effective power’ is Indo-Iranian in semantic field of capability/skill, though not a straightforward PIE equation.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity is explicit: the human side offers Soma-pressing (sunvate) and hymn/utterance (gṛṇate), while Indra responds by removing inner obstacles (puraḥ-jaya) and ‘teaching/establishing’ the right power of accomplishment (aśikṣaḥ… śacyā), culminating in the gift of vasūni—abiding spiritual riches. Divodāsa and Bharadvāja function as exemplary sacrificer and seer within this exchange.
Contemplate one ‘fort’ (a repetitive defense mechanism). Invoke Indra’s śacī to dismantle it and establish a new habit of truth.
maṇipūra (will/executive power)
Kapalabhāti light rounds (if suitable) followed by calm nasal breathing; then chant steadily.
From constriction → forceful release → settled wideness.
Chant 11 times; after each recitation, silently repeat ‘śacī’ and feel effective power descending into action. End with one practical step that weakens the old pattern today.
Udātta peaks often on action verbs (jaghantha, aśikṣaḥ) and on śacī/śacīvo; keep svarita transitions clean.
Maintain clarity on: śatā́ni … púraḥ … jaghántha … śácyā … śacīvo … divódāsāya … vasū́ni.
: ‘śam’ with palatal ś; ‘ba’ soft, : long ī in -īni, : cluster ‘ścy’—articulate as ‘śa-kyā/śa-cyā’ depending on recitational tradition; avoid dropping the ‘c’ sound, : retroflex ṇ, light nasalization
Commanding but controlled; emphasize the ‘breaking’ pādas, soften on ‘vasūni’.
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