Rig Veda 4.21.9: Mandala 4, Sukta 21, Mantra 9
Sukta 4.21
- Rishi
- Vāmadeva Gautama
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
भद्रा ते हस्ता सुकृतोत पाणी प्रयन्तारा स्तुवते राध इन्द्र । का ते निषत्तिः किमु नो ममत्सि किं नोदुदु हर्षसे दातवा उ ॥
bhadrā́ te hástā su-kṛ́totá pāṇī́ práyantārā stuvaté rā́dha indra | kā́ te níṣattiḥ kím u no mamatsi kím nod udu harṣase dātávā u ||
இந்திரா! உன் கைகள் மங்களமானவை; உன் உள்ளங்கைகள் சு-க்ருத (திறமைமிக்கவை)—புகழ்ந்து பாடுவோர்க்கு ராதஸ் (தானம்/செல்வம்) அளிப்பவை. உன் நிஷத்தி (இருப்பிடம்/ஓய்விடம்) எது? எங்களில் நீ எவ்வாறு மகிழ்வாய்? எத்தகைய உதுது (உயர்வு/எழுச்சி) யால் நீ களிப்புறுகிறாய்—எங்களுக்கு அளிக்க?
Word by Word
- भद्राः
- auspicious, graciousAdjectiveपुंलिङ्गे प्रथमा बहुवचन (इन्द्रस्य ‘हस्ताः’ इत्यस्य विशेषणम्)Role Kartā (हस्ताः इत्यस्य विशेषणरूपेण)Root भद्र (प्रातिपदिक)
- ते
- of you, yourPronounषष्ठी एकवचनRole Sambandha (सम्बन्धः)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- हस्ताः
- handsNounपुंलिङ्ग प्रथमा बहुवचनRole KartāRoot हस्त (प्रातिपदिक)
- सुकृतः
- well-doing, beneficentAdjectiveपुंलिङ्ग प्रथमा बहुवचन (हस्ताः इत्यस्य विशेषणम्)Role Kartā (हस्ताः इत्यस्य विशेषणरूपेण)Root सु-कृत (कृदन्त/प्रातिपदिक; ‘सु’ उपसर्ग + √कृ)
- उत
- and, alsoIndeclinableअव्ययRoot उत
- पाणी
- (two) hands, palmsNounपुंलिङ्ग प्रथमा द्विवचन (हस्तयोः पर्याय/समुच्चयः)Role KartāRoot पाणि (प्रातिपदिक)
- प्रयन्तारः
- forward-driving, impellingAgent-noun (participle-like)पुंलिङ्ग प्रथमा बहुवचनRole KartāRoot प्र-यन्तृ (कृदन्त; प्र + √या ‘to go’ → यन्तृ ‘goer/driver’)
- स्तुवते
- to the praiser (one who praises)Verbवर्तमाने, आत्मनेपद, तृतीया-पुरुष? (न), मध्यम? (न) — प्रथमा/तृतीया?; रूपतः: दत्तिव्/शतृ?; यथार्थम्: आत्मनेपद वर्तमान 3 एकवचन ‘स्तुवते’ = ‘to the praising one’ (दत्तिव् एकवचन, स्तुवत्-प्रातिपदिक)Role Sampradāna (यस्य कृते राधः)Root √स्तु (स्तवति)
- राधः
- bounty, giftNounनपुंसकलिङ्ग प्रथमा/द्वितीया एकवचन (अत्र कर्मरूपेण)Role KarmaRoot राधस् (प्रातिपदिक)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्ग सम्बोधन एकवचनRole SambodhanaRoot इन्द्र (प्रातिपदिक)
- का
- what? which?Pronounस्त्रीलिङ्ग प्रथमा एकवचनRole Kartā (निषत्तिः इत्यस्य विशेषण-प्रश्नः)Root क (प्रश्न-सर्वनाम)
- ते
- of you, yourPronounषष्ठी एकवचनRole SambandhaRoot युष्मद्
- निषत्तिः
- sitting down; abode; seatNoun (action/result)स्त्रीलिङ्ग प्रथमा एकवचनRole Kartā/Adhikaraṇa (प्रश्नः: ‘तव निषत्तिः’ = thy sitting/abiding/seat)Root नि-षद् (कृदन्त/भाववाचक; नि + √सद् ‘to sit’)
- किम्
- what?Pronounनपुंसकलिङ्ग प्रथमा/द्वितीया एकवचनRole Karma (ममत्सि इत्यस्य)Root क (प्रश्न-सर्वनाम)
- उ
- indeed, thenIndeclinableअव्यय (नूनम्/एव/उच्चारण-निपात)Root उ
- नः
- usPronounषष्ठी/द्वितीया बहुवचन (अत्र कर्मरूपेण ‘us’)Role KarmaRoot अस्मद्
- ममत्सि
- you exhilarate, you gladdenVerbवर्तमाने, परस्मैपद, मध्यमपुरुष एकवचनRole KriyāRoot √मद् (मदति) / denominative? ‘मम’ intens.?; वैदिक: ममत्सि = ‘thou gladdenest/cheerest’
- किम्
- why? what?Pronounनपुंसकलिङ्ग प्रथमा/द्वितीया एकवचनRole Karma (हर्षसे इत्यस्य हेतु/विषयः)Root क
- नः
- our / usPronounषष्ठी/द्वितीया बहुवचन (अत्र सम्बन्ध/कर्म)Role Sambandha (नोदुदु इत्यत्र ‘our’)Root अस्मद्
- उदुदुः
- has risen up, has awakenedVerbपरिपूर्णे/लिट् वा; प्रथमा-पुरुष एकवचन/बहुवचन (वैदिक अनिश्चितता) — अत्र भावः: ‘उदुदुः’ = ‘arose’Role KriyāRoot √उद्/√वद्?; वैदिक पाठ: ‘नोदुदु’ इति संधि-रूपम्; पदच्छेदे ‘नः उदुदुः’ (उदुदुः = उद्-√दु/√दुह्?); अर्थतः ‘उदुदुः’ = ‘has risen up/has awakened’ (परिप्रेक्ष्ये: हर्षसे)
- हर्षसे
- you rejoice, you exultVerbवर्तमाने, आत्मनेपद, मध्यमपुरुष एकवचनRole KriyāRoot √हृष् (हृष्यति)
- दातवे
- to give, for givingInfinitive-like (dative of verbal noun)चतुर्थी एकवचन (प्रयोजन/उद्देश्य)Role Sampradāna/PrayojanaRoot √दा (ददाति) → दातृ/दातव् (कृदन्त; तुमुन्/दातवे = दातुम्-अर्थे दत्तिव्)
- उ
- indeedIndeclinableअव्यय (निपात)Root उ
Sandhi Notes
- पदच्छेद (संधि-निरसन): भद्राः ते हस्ताः सुकृतः उत पाणी प्रयन्तारः स्तुवते राधः इन्द्र । का ते निषत्तिः किम् उ नः ममत्सि किम् नः उदुदुः हर्षसे दातवे उ । विशेषम्: ‘स्तुवते’ अत्र √स्तु-धातोः तिङन्तं न, किन्तु ‘स्तुवत्’ (वर्तमान-कृदन्त) इत्यस्य चतुर्थी एकवचन (स्तुवते) — ‘स्तुवते (जनाय)’ = ‘to the praiser’. ‘नोदुदु’ इति संहितायां ‘नः उदुदुः’ इति विभज्यते (विसर्ग-लोपः + स्वर-संधिः). ‘उदुदुः’ रूपे धातु-निर्णय वैदिक-प्रयोगे कठिनः
- अर्थतः ‘उद्-’ (उत्थान/प्रबोधन) भावः ग्राह्यः
The meaning
Outer meaning
The poet praises Indra’s auspicious, skillful hands as bestowers of gifts to the worshipper, then asks where Indra “rests,” how he will take delight in the worshippers, and by what uplifting joy he will give.
Inner meaning
Indra’s “hands” are the operative powers of the illumined Mind in us—its capacities to act rightly (sukṛta) and to bestow inner riches (rādhas) when our aspiration and praise align with Truth. The questions (“where is your resting-place?” “how do you delight in us?”) are a psychological inquiry into the conditions in consciousness where the illumined Force settles (niṣattiḥ) and becomes active: in what poise of the being does the higher Mind consent to descend, rejoice (harṣase), and pour its gifts. The mantra trains the seeker to seek not merely results, but the inner seat and delight of the divine Power—so that giving becomes a natural overflow of a higher Ananda.
Universal truth
True empowerment is not random favor: it flows when a higher intelligence finds a stable seat in us. When will, skill, and sincerity become aligned, the greater Power “rests” in the being and its giving becomes spontaneous joy.
Themes
boon-seeking, divine consent and joy, establishment of power in the seeker
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- Rig Veda 4.1, Rig Veda 4.16, Rig Veda 4.18, Rig Veda 4.26-27
Family tradition
Vāmadeva is a major seer of the Gautama line; RV 4 is largely attributed to him, marked by intimate psychological address to Indra and the inner sacrifice.
Significance
Vāmadeva’s voice often moves from outer praise to inner conditions of descent—how the divine Power becomes seated, active, and generous in the human instrument.
The deity
- Devata
- Indra
- Epithets
- Maghavā (bountiful), Śuṣmī (impetuous/forceful), Satya (true), Samrāṭ (sovereign)
- Related deities
- Agni, Soma, Bṛhaspati, Uṣas
Cosmic role
Breaker of obstructions, opener of the wide realm (varivas), establisher of luminous order through victorious force.
Inner power
Illumined Mind-force that releases blocked energies, establishes right action, and bestows inner wealth (rādhas) as clarity, courage, and joy.
In ritual
Where it is used
Indra-stotra within Soma-yajña sequences (general Indra praise)
भ॒द्रा ते॒ हस्ता॒ सुकृ॑तो॒त पा॒णी प्र॑य॒न्तारा॑ स्तुव॒ते राध॑ इन्द्र । का ते॒ निष॑त्ति॒: किमु॒ नो म॑मत्सि॒ किं नोदु॑दु हर्षसे॒ दात॒वा उ॑ ॥
भ॒द्रा । ते॒ । हस्ता॑ । सुऽकृ॑ता । उ॒त । पा॒णी इति॑ । प्र॒ऽय॒न्तारा॑ । स्तु॒व॒ते । राधः॑ । इ॒न्द्र॒ । का । ते॒ । निऽस॑त्तिः । किम् । ऊँ॒ इति॑ । नः॒ । म॒म॒त्सि॒ । किम् । न । उत्ऽउ॑त् । ऊँ॒ इति॑ । ह॒र्ष॒से॒ । दात॒वै । ऊँ॒ इति॑ ॥
bhadrā | te | hastā | su-kṛtā | uta | pāṇī iti | pra-yantārā | stuvate | rādhaḥ | indra | kā | te | ni-sattiḥ | kim | oṃ iti | naḥ | mamatsi | kim | na | ut-ut | oṃ iti | harṣase | dātavai | oṃ iti
44
4 pādas of ~11 syllables each
Forward-driving, interrogative cadence with emphatic turns (kā… kim… kim…)
Energizes aspiration and inquiry; creates a “calling down” pressure that invites descent of power.
- हस्ता (hastā)
- Literal: hands. Symbolic: powers of effective action of the illumined consciousness
- पाṇī (pāṇī)
- Literal: palms. Symbolic: receptive-and-giving capacities; channels of bestowal
- सुकृत (sukṛta)
- Literal: well-done, well-skilled. Symbolic: rightly formed energies; purified competence of will
- राधः (rādhaḥ)
- Literal: gift, bounty, delight. Symbolic: inner riches—light, force, joy granted by Indra
- स्तुवते (stuvate)
- Literal: to the praiser. Symbolic: to the aspiring consciousness that affirms the higher Truth
- निषत्तिः (niṣattiḥ)
- Literal: sitting down, resting-place. Symbolic: the settled station of higher Mind in the seeker
- ममत्सि (mamatsi)
- Literal: you rejoice/take pleasure. Symbolic: divine consent and delight in the human vessel
- हर्षसे (harṣase)
- Literal: you exult. Symbolic: uplift of the being when illumination begins to give
Invocatory praise in Soma context; seeks Indra’s ‘settling’ and bestowal of rādh-as
During Soma pressing/praise cycles where Indra is invoked as receiver of Soma and giver of boons
Recitation/chanted stotra to invite Indra’s presence and largesse
Use as a contemplative inquiry before action: ‘Where in me can the higher mind rest, and how may it delight to give?’
bhadra from √bhad/bhadr ‘to be auspicious, fortunate’ signals beneficence. su-kṛta ‘well-done’ from √kṛ ‘to make/do’ indicates perfected formation. rādh-as ‘boon/plenitude’ (linked to success/prosperity) is re-read as inner abundance. ni-ṣad ‘to sit down’ → niṣatti ‘settling/establishment’: the psychological need for the god-force to be seated in the consciousness. harṣ from √hṛṣ ‘to be thrilled’ indicates uplifted delight accompanying giving.
divine establishment (niṣatti), grace/boon (rādhas), reciprocity of praise and gift
Indra’s giving is aligned to Ṛta when the human offering is sincere and rightly formed (sukṛta).
The ‘auspicious hands’ imply truthful power—effective because founded in Satya.
Descent of higher power into a stable seat in the human being, enabling ordered action and abundance.
Proto-Vedāntic/Integral (Aurobindonian psychological reading of deities as powers of consciousness)
A rising wave of consciousness in which the higher Mind settles and begins to pour its gifts.
- What is the primary Vedic 'mythologem' present in this verse?
- Not an outward heroic deed but the ‘descent of the god into the sacrifice’: Indra’s hands as instruments of bestowal, and the key question of niṣatti—where and how the power becomes seated in the human field to give rādh-as.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The formula of ‘praise → divine joy → gift’ is an Indo-European poetic economy (gift-exchange sacrality). Lexically, √kṛ (make/do) is a major Indo-European verb (*kwer-/ *ker- complex), supporting deep inheritance of action-language in ritual-poetic contexts.
- What is the relationship between the Rishi and the Devata here?
- The rishi addresses Indra as a conscious power that must ‘consent’ (mamatsi) and ‘settle’ (niṣatti) in response to praise; the relationship is intimate and psychological—seeking the god’s stable presence that enables giving.
Invite the illumined Mind to ‘take its seat’—feel a stable, bright poise above the mental noise, then let action arise from that seat.
ājñā (brow)
moderate nāḍī-śodhana or 4-4-6 breathing to steady the seat, then silent pause to ‘receive’
Alert receptivity with upward aspiration and inward quiet
Begin with gratitude (bhadrā), then ask inwardly: ‘Where does the higher clarity rest in me today?’ Wait for a felt settling; act only after the settling brings a quiet joy (harṣa).
Use Vedic svara per śākhā tradition; key emphases often fall on interrogatives (kā, kim) and on Indra-vocatives; confirm with a marked text for exact udatta/anudatta/svarita.
Sustain the lift on vocatives (indra) and on gift-words (rādhaḥ); make the three questions crisp, with slight pauses after kā/kim.
bhadrā (aspirated bh, long ā), sukṛtā (ṛ as vocalic r), niṣattiḥ (retroflex ṣ; double t), harṣase (retroflex ṣ), dātave (long ā)
bright, inviting, with interrogative clarity
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