Rig Veda 6.21.5: Mandala 6, Sukta 21, Mantra 5
Sukta 6.21
- Rishi
- Bharadvāja
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
इदा हि ते वेविषतः पुराजाः प्रत्नास आसुः पुरुकृत्सखायः । ये मध्यमास उत नूतनास उतावमस्य पुरुहूत बोधि ॥
idā hi te veviṣataḥ purājāḥ pratnāsa āsuḥ puru-kṛt sakhāyaḥ | ye madyamāsa uta nūtanāsa uta avamasya puruhūta bodhi ||
इदानीं हि ते वेविषतः पुराजाः प्रत्नास आसुः पुरुकृत्सखायः। ये मध्यमास उत नूतनास उतावमस्य, पुरुहूत, बोधि तान्।
Word by Word
- इदा
- here, nowIndeclinableअव्यय (काल/विभक्ति-अनपेक्ष)Role AdhikaraṇaRoot इद् (अव्यय-प्रातिपदिक) / इदम्-प्रयोग
- हि
- indeed, forIndeclinableनिपातRoot हि (निपात)
- ते
- of you, yourPronounषष्ठी एकवचन (enclitic)Role SambandhaRoot युष्मद्
- वेविषतः
- (you) are impetuous/activeVerbवर्त्तमानकाले, परस्मैपदम्, प्रथमा एकवचन (कर्तरि) — ‘he/you (Indra) is/are active/impetuous’Role KartāRoot √विष् (वेविष्- : तीव्र/पुनरुक्त-क्रिया; ‘वेविषति’)
- पुराजाः
- the ancient-born/forefathersNounपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot पुरा-ज (प्रातिपदिक: ‘पूर्वज/पुरातनज’)
- प्रत्नासः
- ancient, formerAdjectiveपुंलिङ्ग, प्रथमा बहुवचन (पुराजाः इति विशेषणम्)Role KartāRoot प्रत्न (प्रातिपदिक)
- आसुः
- wereVerbलुङ् (अorist), परस्मैपदम्, प्रथमा बहुवचनRoot √अस्
- पुरुकृत्सखायः
- friends who have done much (for you)Nounपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot पुरु-कृत्-सखि (समास: ‘बहुकृत्’ + ‘सखि’)
- ये
- whoPronounपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot यद्
- मध्यमासः
- the middle ones (of the series)Noun/Adjectiveपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot मध्यम (प्रातिपदिक)
- उत
- and alsoIndeclinableनिपातRoot उत (निपात)
- नूतनासः
- the new onesNoun/Adjectiveपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot नूतन (प्रातिपदिक)
- उत
- and alsoIndeclinableनिपातRoot उत (निपात)
- अवमस्य
- of the lowest/lastAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी एकवचन (अस्य इति सह) — ‘of the lowest/last’Role SambandhaRoot अवम (प्रातिपदिक)
- पुरुहूत
- O much-invoked (Indra)Noun (epithet)पुंलिङ्ग, सम्बोधन एकवचनRole SambodhanaRoot पुरु-हूत (प्रातिपदिक; इन्द्र-विशेषणम्)
- बोधि
- be aware; take noticeVerbलोट् (imperative), आत्मनेपदम्, मध्यम पुरुष एकवचनRoot √बुध्
Sandhi Notes
- पदच्छेदः: इदा | हि | ते | वेविषतः | पुराजाः | प्रत्नासः | आसुः | पुरुकृत्सखायः || ये | मध्यमासः | उत | नूतनासः | उत | अवमस्य | पुरुहूत | बोधि || 1) ‘इदा हि’ इति संहितायाम् दीर्घ/स्वर-परिवर्तनं न आवश्यकम्। 2) ‘पुरुकृत्सखायः’ समासपदम् (पुरु + कृत् + सखायः) संहितायाम् एकपदमिव। 3) ‘उतावमस्य’ = ‘उत’ + ‘अवमस्य’ (उत + अ… → उता… संधिः)।
The meaning
Outer meaning
Indra is asked to recognize and be mindful of his companions/allies—those from ancient times, those from the middle period, the new ones, and even the last—who are eager and accomplished in many works.
Inner meaning
The seeker calls the Indra-power (illumined Mind) to acknowledge all supporting forces of the inner yajña: the ancient powers already established in the being (pratnāsaḥ), the presently active energies (madhyamāsaḥ), the newly awakened movements (nūtanāsaḥ), and even the lowest/last elements (avamásya)—the physical and subconscient parts now being recruited. Indra’s ‘becoming aware’ (bodhi) is the awakening of discernment that integrates every level of nature into a single upward effort.
Universal truth
Spiritual progress requires the harmonization of inherited strengths, present capacities, new insights, and even the most resistant layers of the psyche; illumination must ‘know’ and include the whole being to transform it.
Themes
Allies of Indra, Continuity and renewal, Awakening (bodhi)
The seer
- Rishi
- Bharadvāja (Bārhaspatya)
- Lineage
- Bharadvāja
- Other hymns
- RV 6.21.1-10 (hymn context), RV 6.22 (Indra), RV 6.23 (Bṛhaspati/Brahmanaspati themes)
Family tradition
Āṅgirasa–Bārhaspatya line; hymns marked by disciplined invocation of Indra and the powers of brahman (inspired speech) for inner victory.
Significance
Bharadvāja’s vision often stresses the right ordering of inner forces (ṛta) through inspired word (brahman) so that Indra’s illumination can govern the whole nature.
The deity
- Devata
- Indra
- Epithets
- puruhūta (much-invoked), dhṛṣṇu (bold, daring), vīra (hero)
- Related deities
- Agni (will/leader of sacrifice), Maruts (dynamic thought-forces), Soma (bliss/immortality), Bṛhaspati (power of inspired word)
Cosmic role
Breaker of obstructions; establisher of the luminous order by releasing the ‘cows’ (rays) and the waters (life-powers).
Inner power
The illumined, mastering Mind that recognizes, coordinates, and uplifts all parts of the being toward truth-conscious action.
In ritual
Where it is used
Indra-stotras within Soma-yajña sequences (general Indra praise and invocation)
इ॒दा हि ते॒ वेवि॑षतः पुरा॒जाः प्र॒त्नास॑ आ॒सुः पु॑रुकृ॒त्सखा॑यः । ये म॑ध्य॒मास॑ उ॒त नूत॑नास उ॒ताव॒मस्य॑ पुरुहूत बोधि ॥
इ॒दा । हि । ते॒ । वेवि॑षतः । पु॒रा॒ऽजाः । प्र॒त्नासः॑ । आ॒सुः । पु॒रु॒ऽकृ॒त् । सखा॑यः । ये । म॒द्य॒मासः॑ । उ॒त । नूत॑नासः । उ॒त । अ॒व॒मस्य॑ । पु॒रु॒ऽहू॒त॒ । बो॒धि॒ ॥
idā | hi | te | veviṣataḥ | purājāḥ | pratnāsaḥ | āsuḥ | puru-kṛt | sakhāyaḥ | ye | madyamāsaḥ | uta | nūtanāsaḥ | uta | avamasya | puru-hūta | bodhi
44
4 pādas × ~11 syllables
Strong, forward-driving, suited to proclamation and command.
Builds a sense of mobilization and integration—calling scattered energies into a unified stride.
- पुराजाः (purājāḥ)
- Literal: ancient-born, born before. Symbolic: primordial powers/old-established inner faculties that have served the soul’s journey
- प्रत्नासः (pratnāsaḥ)
- Literal: ancient, of old. Symbolic: eternal truths and long-standing spiritual habits or realizations
- पुरुकृत् (purukṛt)
- Literal: doing many works. Symbolic: multiple effective energies of sādhanā—aspiration, will, discernment, endurance
- सखायः (sakhāyaḥ)
- Literal: companions, friends. Symbolic: helping godheads/powers within—supportive movements of consciousness
- मध्यमासः (madhyamāsaḥ)
- Literal: of the middle time. Symbolic: currently active, balanced forces in the nature that mediate higher and lower
- नूतनासः (nūtanāsaḥ)
- Literal: new. Symbolic: fresh illuminations, new openings of the mind/heart
- अवमस्य (avamasya)
- Literal: of the lowest/last. Symbolic: physical/subconscient layers that must be brought into the light
- पुरुहूत (puruhūta)
- Literal: much-invoked. Symbolic: the ever-callable illumined Mind repeatedly summoned by aspiration
- बोधि (bodhi)
- Literal: know, awaken, be aware. Symbolic: awakening of discriminative and integrative consciousness
Invites Indra to recognize the full range of allies/offerers—usable in rites emphasizing continuity of tradition and present aspiration.
During offerings/praises to Indra, especially in contexts of seeking victory, strength, and illumination.
Recitation to invite Indra’s presence and aid; aligning allies of the rite.
Use before meditation to ‘gather’ the psyche—mentally name and align past strengths, present capacities, new intentions, and the resistant parts.
veviṣataḥ (intensive/reduplicated formation) conveys strong striving. purā-jā ‘born before’ (purā + √jan). pratna ‘ancient’. puru-kṛt (puru ‘many’ + √kṛ ‘do’). bodhi (imperative of √budh ‘wake, know’). avama ‘lowest/last’ marks a layered anthropology (higher/middle/lower in the being).
Layered being (higher/middle/lower movements), Continuity of inner tradition (pratna) with new awakening (nūtana)
Indra’s awareness ‘orders’ the many powers into a single right functioning.
Truth is not partial: it must include the lowest strata for full manifestation.
Integration of levels (higher–middle–lower) as a microcosmic recapitulation of cosmic ordering.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent and transformation through illumined mind.
The ‘ancient/middle/new/last’ mirrors layers of consciousness from supramental memory and established habits down to bodily/subconscient nature, all to be illumined.
- What is the primary Vedic 'mythologem' present in this verse?
- The retinue/allies of Indra across times and levels: ancient companions and newly awakened helpers. Inwardly, it is the integration of inherited strengths with fresh openings, extending even to the ‘lowest’ layer of life seeking transformation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √jan ‘be born’ (purājāḥ) < PIE *ǵenh₁- (cf. Lat. gignō). √budh ‘wake/know’ (bodhi) < PIE *bʰewdʰ- (cf. Engl. bid/forbid?—semantic drift; closer: German bieten; Indo-Iranian preserves ‘awake/know’). √kṛ ‘do’ is Indo-Iranian innovation on PIE *kwer-? but functionally parallels widespread PIE ‘do/make’ roots.
- What is the relationship between the Rishi and the Devata here?
- The rishi requests recognition: Indra must ‘wake to’ all supporting movements—old, middle, new, and even the last. The reciprocity is widened: not only the poet, but the whole stratified being becomes Indra’s field of response.
Integration practice: invite the illumined mind to witness and coordinate all parts of the being.
ājñā (brow)
Moderate nāḍī-śodhana for 6–12 rounds before chanting.
Collected, vigilant, upward-striving (samāhita with tapas).
After chanting, silently review: (1) long-held strengths, (2) current responsibilities, (3) new inspirations, (4) resistant habits—offer all to the inner Indra for right ordering.
Triṣṭubh recitation with Vedic udatta/anudatta/svarita as per śākhā tradition; keep primary lifts on accented syllables in vevíṣataḥ, pratnā́saḥ, puruhū́ta, bódhi.
Maintain clear udatta rise on key invocatory words; avoid flattening the cadence at pāda ends—let the final fall seal each line.
Hold retroflex ṣ in veviṣataḥ distinctly (not ‘s’)., Keep puruhūta as pu-ru-hū-ta with long ū., Pronounce avamasya with clear ‘va’ (not ‘ba’).
Bright, steady, commanding; not shouted—‘heroic clarity’.
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