Rig Veda 6.69.3: Mandala 6, Sukta 69, Mantra 3
Sukta 6.69
- Rishi
- Bharadvāja
- Devata
- Indra-Viṣṇu
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
इन्द्राविष्णू मदपती मदानामा सोमं यातं द्रविणो दधाना । सं वामञ्जन्त्वक्तुभिर्मतीनां सं स्तोमासः शस्यमानास उक्थैः ॥
indrā́viṣṇū madapatī madānā́m ā́ sómaṃ yātaṃ dráviṇo dádhānā | sáṃ vām añjantu aktúbhir matīnā́ṃ sáṃ stómāsaḥ śasyámānāsa ukthaíḥ ||
O Indro i Wisznu, panowie ekstaz, przyjdźcie do Somy niosąc obfitość. Niech oświecenia naszych natchnień was namaścą; niech nasze hymny, recytowane jako wzniosłe słowa, zgromadzą was i przywiążą do ofiary.
Word by Word
- इन्द्राविष्णू
- Indra and ViṣṇuNounपुंलिङ्ग, प्रथमा, द्विवचनRole सम्बोधन/कर्तृ (स्तुत्य-देवता)Root इन्द्र + विष्णु (प्रातिपदिक) (द्वन्द्व-समास)
- मदपती
- lords of exhilaration (intoxication)Nounपुंलिङ्ग, प्रथमा, द्विवचनRole सम्बोधन/कर्तृRoot मद + पति (प्रातिपदिक) (तत्पुरुष)
- मदानाम्
- of the exhilarationsNounपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (genitive)Root मद (प्रातिपदिक)
- सोमम्
- SomaNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot सोम (प्रातिपदिक)
- यातम्
- come (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole (क्रिया) —Root या (धातु)
- द्रविणः
- of wealthNounनपुंसकलिङ्ग, षष्ठी, एकवचन (वैदिक-रूप)Role सम्बन्धRoot द्रविण (प्रातिपदिक)
- दधानाः
- bearing, bestowingParticiple (Adjective)वर्तमान कृदन्त (शानच्), पुंलिङ्ग, प्रथमा, बहुवचन (देव-विशेषण)Role कर्तृ-विशेषणRoot धा (धातु) → दधाना (शतृ/शानच्-कृदन्त)
- सम्
- together, completelyIndeclinableउपसर्ग/अव्ययRole (क्रिया-विशेषण)Root सम् (उपसर्ग)
- वाम्
- of you two / you twoPronounषष्ठी/द्वितीया, द्विवचन (एन्क्लिटिक)Role सम्बन्ध/कर्म (सन्दर्भानुसार)Root युष्मद् (सर्वनाम)
- अञ्जन्तु
- let (them) anoint/prepareVerbलोट्, प्रथमपुरुष, बहुवचन, परस्मैपदRole (क्रिया) —Root अञ्ज् (धातु)
- अक्तुभिः
- with nights (darknesses)Nounपुंलिङ्ग, तृतीया, बहुवचनRole करणRoot अक्तु (प्रातिपदिक)
- मतीनाम्
- of thoughts (devotions)Nounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्धRoot मति (प्रातिपदिक)
- सम्
- together, completelyIndeclinableउपसर्ग/अव्ययRole (क्रिया-विशेषण)Root सम् (उपसर्ग)
- स्तोमासः
- praises (hymns)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot स्तोम (प्रातिपदिक)
- शस्यमानासः
- being recited/praisedParticiple (Adjective)वर्तमान कर्मणि कृदन्त (शानच्), पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ-विशेषणRoot शंस् (धातु) → शस्यमान (कृदन्त; कर्मणि)
- उक्थैः
- with recitations (ukthas)Nounनपुंसकलिङ्ग, तृतीया, बहुवचनRole करणRoot उक्थ (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: इन्द्रा-विष्णू | मद-पती | मदानाम् | सोमम् | यातम् | द्रविणः | दधानाः || सम् | वाम् | अञ्जन्तु | अक्तुभिः | मतीनाम् || सम् | स्तोमासः | शस्यमानासः | उक्थैः || 1) इन्द्रा॑विष्णू = इन्द्रा + विष्णू (द्वन्द्व, द्विवचन-सम्बोधन/प्रथमा)
- 2) मदपती = मद + पती (समास)
- 3) सं वा॑म् = सम् + वाम् (निग्रह/अनुस्वारः)
- 4) मती॒नां सं = मतीनाम् + सम् (पदसीमा पर ‘म्’ + ‘स’)
- 5) श॒स्यमा॑नासः = शंस् धातोः कर्मणि वर्तमान कृदन्त (वैदिक उच्चारण/रूप)
The meaning
Outer meaning
Indra and Viṣṇu, lords of ecstasies, are invited to come to the Soma bearing wealth/plenitude; the poet says the inspirations anoint them with their lights and hymns bind them to the sacrifice.
Inner meaning
The illumined mind and the all-pervading wideness are ‘madapatī’—masters of the exalted intensities that arise when Soma (bliss) is received. They come ‘bearing draviṇa’—not mere riches, but fullness of force, clarity, and capacity. Our matī (inspired thoughts) ‘anoint’ them with aktú—luminous beams/clarities—meaning: when our inspirations become bright and ordered, the divine powers are established more concretely in the nature and act with greater efficacy.
Universal truth
Spiritual ecstasy must be governed by higher intelligence and wideness; then it becomes plenitude, not turbulence. A disciplined luminous mind ‘consecrates’ the experience and makes it stable and fruitful.
Themes
Ecstasy mastery, Consecration by inspiration, Soma arrival, Mantric binding (sam)
The seer
- Rishi
- Bharadvāja
- Other hymns
- RV 6.47, RV 6.48, RV 6.69
Family tradition
Bharadvāja hymns frequently link Soma’s delight with Indra’s illumination and the organizing power of mantra (uktha).
Significance
The seer stresses the necessity of ‘binding’ the higher powers to the human field through sustained inspired utterance—yoga by mantra.
The deity
- Devata
- Indra-Viṣṇu
- Epithets
- madapatī, draviṇo dadhānā
- Related deities
- Soma, Bṛhaspati, Maruts
Cosmic role
They preside over the dynamic ascent: Indra opens the light; Viṣṇu establishes the wide paths and planes where that light can act.
Inner power
Ecstatic illumination that is simultaneously powerful (Indra) and vast, harmonizing, and all-embracing (Viṣṇu).
In ritual
Where it is used
Soma offering to Indra-Viṣṇu; accompaniment to uktha/śastra in soma rites
इन्द्रा॑विष्णू मदपती मदाना॒मा सोमं॑ यातं॒ द्रवि॑णो॒ दधा॑ना । सं वा॑मञ्जन्त्व॒क्तुभि॑र्मती॒नां सं स्तोमा॑सः श॒स्यमा॑नास उ॒क्थैः ॥
इन्द्रा॑विष्णू॒ इति॑ । म॒द॒प॒ती॒ इति॑ मदऽपती । म॒दा॒ना॒म् । आ । सोम॑म् । या॒त॒म् । द्रवि॑णो॒ इति॑ । दधा॑ना । सम् । वा॒म् । अ॒ञ्ज॒न्तु॒ । अ॒क्तुऽभिः॑ । म॒ती॒नाम् । सम् । स्तोमा॑सः । श॒स्यमा॑नासः । उ॒क्थैः ॥
indrāviṣṇūiti | madapatī itimada-patī | madānām | ā | somam | yātam | draviṇo iti | dadhānā | sam | vām | añjantu | aktu-bhiḥ | matīnām | sam | stomāsaḥ | śasyamānāsaḥ | ukthaiḥ
44
4×11 syllables (approx.)
Invitational and binding; strong mid-line stresses support ‘saṃ’ (gathering) movements
Creates a feeling of convergence—scattered energies collect into a single devotional-intentional stream.
- madapatī
- Literal: lords of intoxications/ecstasies. Symbolic: masters of elevated intensities; rulers of transformed delight
- madānām
- Literal: of the ecstasies. Symbolic: uplifted energies of consciousness when bliss enters the system
- ā somaṃ yātam
- Literal: come to the Soma. Symbolic: turn the higher powers toward the inner bliss-offering
- draviṇo dadhānā
- Literal: bearing wealth. Symbolic: bringing plenitude: force, clarity, wideness, capacity for right action
- aktubhiḥ
- Literal: with beams/lights (also nights in some contexts). Symbolic: luminous gleams of insight that ‘anoint’ and fix the divine presence
- añjantu
- Literal: may they anoint. Symbolic: may inspirations consecrate the gods in us (stabilize their workings)
- ukthaiḥ
- Literal: with solemn recitations/utterances. Symbolic: mantric formulations that gather consciousness into a single offering
Soma invitation and consecration: anointing the deities with the ‘lights’ of inspiration; strengthening the link between mantra (uktha) and divine presence.
At invitation and offering moments, especially where ‘saṃ’ (gathering) of stoma/uktha is emphasized
Recite to invite, then offer soma; ‘bind’ attention to the rite through repeated formulae
Use before meditation to gather scattered thoughts: chant once to invite higher clarity+wideness, then sit silently to feel ‘saṃ’ (integration).
añj-: √añj ‘anoint, smear’ → consecration; inner sense: to set the gods in motion/presence through luminous touches. aktu: RV ‘night’ in some contexts, but also ‘ray/gleam’ (semantic of sharp luminous point); here paired with matis suggests ‘lights of inspiration’. uktha: from √vac/√uk? traditional: ‘recited hymn’—a higher-form speech-act.
māda as expansion of consciousness, speech as consecration (añj), draviṇa as inner capacity
The repeated ‘saṃ’ expresses ṛta’s harmonizing function—many movements become one ordered offering.
Anointing with aktú implies truth-light: only truthful clarity can ‘consecrate’ divine action.
Plenitude (draviṇa) descends when ecstasy is ordered by illumination and wideness.
Yoga-psychological Vedism: ecstasy is a power to be mastered, not merely enjoyed.
Soma = bliss; aktú = flashes of insight; saṃ = integration of the parts of the being around the soul’s intention.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘anointing of the gods by lights of inspiration’ mythologem: instead of physical unction, the seer’s matis provide luminous ‘aktus’ that establish divine presence. Indra-Viṣṇu as madapatī indicate governance of ecstatic energies needed for victory and wide progress.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √añj ‘anoint’ has IE parallels in anointing/greasing verbs across branches (semantic field of ‘smear/oint’). √mad is strong Indo-Iranian. The repeated sáṃ is a typical archaic poetic device for intensifying integration/collectivity.
- What is the relationship between the Rishi and the Devata here?
- The rishi does not merely request; he ‘anoints’—actively prepares the gods’ manifestation through inspired lights and structured recitation (uktha). The gods reciprocate by arriving with draviṇa and by stabilizing the seeker’s ecstatic energies under their mastery.
Integration (saṃ) of mind and life around a bliss-bearing clarity; invite the twin powers to ‘carry plenitude’ into the system.
Box-breath 4-4-4-4 while mentally repeating ‘saṃ’ on each hold to feel gathering; end with soft exhale savoring Soma-bliss.
Collected, uplifted, and strong—ecstasy held in a wide, clear container.
After chanting, review the day’s impulses: let Indra discriminate (vajra-like clarity) and Viṣṇu widen (non-reactive space). Offer the purified movement as ‘Soma’—a quiet joy rather than excitement.
Maintain strict udatta peaks on invocatory names and key action verbs (yātam, añjantu); allow svarita glide on following syllables.
Give audible emphasis to repeated ‘saṃ’ (saṃ vām… saṃ stomāsaḥ…) as a unifying refrain; keep ‘madapatī’ crisp.
madapatī: dental ‘t’, long ī, draviṇo: short i; retroflex ṇ, añjantu: palatal ñ + j cluster (nyan-jantu feel), aktubhiḥ: clear kt cluster; visarga at end as soft echo, ukthaiḥ: aspirated kh; ai diphthong clear
Firm, gathering, slightly more forceful on ‘saṃ’ phrases.
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