Rig Veda 6.32.4: Mandala 6, Sukta 32, Mantra 4
Sukta 6.32
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
स नीव्याभिर्जरितारमच्छा महो वाजेभिर्महद्भिश्च शुष्मैः । पुरुवीराभिर्वृषभ क्षितीनामा गिर्वणः सुविताय प्र याहि ॥
sa nīvyābhir jaritāram acchā mahaḥ vājebhir mahad-bhiś ca śuṣmaiḥ | puru-vīrābhir vṛṣabha kṣitīnām ā girvaṇaḥ suvitāya pra yāhi ||
ஓ வृषபா! உன் துணைநிறை வலிமைகளோடு, மாபெரும் வாஜங்கள் (செல்வ-வளங்கள்) மற்றும் பேரழுத்தமான ஶுஷ்மம் (தீவிரத் தேஜஸ்) உடன், ஸ்தோத்திரகரன் (ஜரிதா) அருகே வா. மக்களாகிய க்ஷிதிகளின் பலவீர ஆற்றல்களோடு, ஓ கீர்வணா (ஸ்துதிகளின் அதிபதி)! எங்கள் ஸுவிதம் (நல்வழிப் பயணம்) பெற முன்னேறி இங்கு வா.
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (स-आदेशः)
- नीव्याभिः
- with/through the belts (girdles)Nounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot नीवी (प्रातिपदिकम्)
- जरितारम्
- the praiser (singer)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot जरितृ (प्रातिपदिकम्; √जृ/जर् ‘to praise’)
- अच्छा
- towards, hitherIndeclinableअव्ययम्Role AdhikaraṇaRoot अच्छा
- महो
- greatly, with great (power)Adjectiveनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम् (अव्ययीभाववत् ‘greatly’)Role AdhikaraṇaRoot महत् (प्रातिपदिकम्)
- वाजेभिः
- with prizes/strengthsNounपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot वाज (प्रातिपदिकम्)
- महत्भिः
- with great (ones)Adjectiveपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot महत् (प्रातिपदिकम्)
- च
- andIndeclinableअव्ययम्Root च
- शुष्मैः
- with powers/impetuositiesNounपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot शुष्म (प्रातिपदिकम्)
- पुरुवीराभिः
- with many-heroed (hosts/powers)Adjectiveस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot पुरुवीर (प्रातिपदिकम्; पुरु + वीर)
- वृषभ
- O bull (mighty one)Noun (vocative)पुंलिङ्गः, सम्बोधन, एकवचनम्Root वृषभ (प्रातिपदिकम्)
- क्षितीनाम्
- of the peoples/dwellingsNounस्त्रीलिङ्गः, षष्ठी, बहुवचनम्Role SambandhaRoot क्षिति (प्रातिपदिकम्)
- आ
- hither, unto (as preverb)Indeclinable (preverb)उपसर्गःRoot आ
- गिर्वणः
- O praised by songsNoun (vocative)पुंलिङ्गः, सम्बोधन, एकवचनम्Root गिर्वणस् (प्रातिपदिकम्)
- सुविताय
- for good passage/welfareNounनपुंसकलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot सुवित (प्रातिपदिकम्)
- प्र
- forth, forwardIndeclinable (preverb)उपसर्गःRoot प्र
- याहि
- go, comeVerbलोट् (आज्ञार्थे), मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Root √या (गत्यर्थः)
Sandhi Notes
- सन्धि-विग्रहः: नी॒व्या॑भिः + जरि॒तार॒म् → नीव्याभिर्जरितारम् (विसर्ग/रुत्व-लोपः, र्-आदेशः)
- अच्छाऽ (अच्छा) स्वतंत्रम् अव्ययम्
- महद्भिः + च → महद्भिश्च (द् + च → च्छ)
- शुष्मैः (तृ.बहु.)
- क्षितीनाम् + आ → क्षितीनामा (म् + आ → मा)
- गिर्वणः (सम्बोधन) + सुविताय (चतुर्थी) पृथक्
- प्र + याहि → प्र याहि (उपसर्गयोगः)
The meaning
Outer meaning
Indra is invited to come to the singer with supporting powers, great vājās and mighty intensities; as Bull of the peoples and lord of inspired speech, he should advance for our good passage.
Inner meaning
The seeker calls the illumined Mind to descend into the field of aspiration (‘jaritā’). Indra’s ‘nīvyāḥ’ are sustaining powers—inner supports that hold the ascent steady (protective, stabilizing energies). ‘Vājāḥ’ are not mere spoils but plenitudes of effective force and accomplishment; ‘śuṣma’ is concentrated intensity. ‘Puruvīrāḥ’ are many heroic energies—multiple courageous movements in the being. As ‘girvaṇas’ (delighting in inspired speech), Indra responds to mantra and makes the journey (‘suvitā’) a right going: clear progress, safe passage through inner ordeals, and true arrival.
Universal truth
Progress becomes secure when higher intelligence is invoked not only for insight but for support, strength, and right movement; the path is a ‘good passage’ when power and speech are aligned with truth.
Themes
Invocation and approach, Bestowal of force, Progress on the path, Indra praised by song
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- RV 6.32 (Indra’s victories and the seeker’s call), RV 6.35 (Indra invoked for protection and progress), RV 6.45 (Indra as giver of vāja)
Family tradition
Bārhaspatya inspiration: the efficacy of mantra (gir) to call down power and establish right movement (suvitā).
Significance
The rishi frames invocation as yoga of descent: illumination must ‘come’ with supports and intensities, not as idea but as operative force.
The deity
- Devata
- Indra
- Epithets
- वृषभ (vṛṣabha), गिर्वणः (girvaṇaḥ)
- Related deities
- Agni, Maruts, Sarasvatī
Cosmic role
Brings victorious force and right movement; strengthens the journey of the gods and men toward ṛta.
Inner power
A descending illumination that both empowers and stabilizes—turning aspiration into effective progress.
In ritual
Where it is used
Indra-invocation in Soma offerings; also suitable as āvāhana (inviting the deity).
स नी॒व्या॑भिर्जरि॒तार॒मच्छा॑ म॒हो वाजे॑भिर्म॒हद्भि॑श्च॒ शुष्मै॑: । पु॒रु॒वीरा॑भिर्वृषभ क्षिती॒नामा गि॑र्वणः सुवि॒ताय॒ प्र या॑हि ॥
सः । नी॒व्या॑भिः । ज॒रि॒तार॑म् । अच्छ॑ । म॒हः । वाजे॑भिः । म॒हत्ऽभिः॑ । च॒ । शुष्मैः॑ । पु॒रु॒ऽवीरा॑भिः । वृ॒ष॒भ॒ । क्षि॒ती॒नाम् । आ । गि॒र्व॒णः॒ । सु॒वि॒ताय॑ । प्र । या॒हि॒ ॥
saḥ | nīvyābhiḥ | jaritāram | accha | mahaḥ | vājebhiḥ | mahat-bhiḥ | ca | śuṣmaiḥ | puru-vīrābhiḥ | vṛṣabha | kṣitīnām | ā | girvaṇaḥ | suvitāya | pra | yāhi
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4×11 syllables (approx.)
Invocatory and expansive; alternates weight and lift, suitable for ‘calling down’.
Creates a felt sense of approach/arrival; supports devotional intensity without agitation.
- नीव्या॑भिः (nīvyābhiḥ)
- Literal: with supporting/binding powers. Symbolic: stabilizing supports of consciousness; protective inner harnessing
- जरितारम् (jaritāram)
- Literal: the singer/praiser. Symbolic: the aspiring soul-personality that calls the higher power
- वाजेभिः (vājebhiḥ)
- Literal: with vājās (prizes/strengths). Symbolic: plenitudes of force; capacities for effective action and realization
- शुष्मैः (śuṣmaiḥ)
- Literal: with intensities. Symbolic: concentrated spiritual energy; dynamic pressure for breakthrough
- पुरुवीराभिः (puruvīrābhiḥ)
- Literal: with many heroes. Symbolic: many courageous powers in the nature—will, faith, endurance, clarity
- गिर्वणः (girvaṇaḥ)
- Literal: lord who loves hymns. Symbolic: the power that responds to inspired speech/mantra
- सुविताय (suvitāya)
- Literal: for good going/passage. Symbolic: right progress on the path; safe and true arrival in consciousness
Invitation for Indra’s approach and bestowal of vāja/śuṣma; appropriate in Soma pressing when calling for victorious progress (suvitā).
At points of calling Indra to the seat/oblation; before undertaking demanding rites or contests.
Recitation with offering and invitation gestures; mentally ‘seat’ Indra in the heart-mind.
Chant before meditation or important work to invite steady strength, supportive calm, and clear forward movement.
vāja: ‘strength, prize, plenitude’ from √vāj ‘be strong’; hence inner fullness of force. śuṣmá ‘vigor, impetuosity’ (linked with swelling force). su-vitá ‘good passage’ (su- ‘good’ + √i/√vid?; standard: su-vita ‘well-found way, good course’). vṛṣabha ‘bull’ from √vṛṣ ‘to rain, be potent’—fertile force.
suvitā as right passage on the path, vāja as fullness of force, supporting powers (nīvyāḥ) as stabilizers of consciousness
Suvitā is ṛta in motion—order experienced as right progress.
Gir (inspired speech) is a vehicle of satya when aligned to vision.
Descent of power into the human instrument to enable evolution of consciousness.
Integral yoga reading: invocation of higher mind-force to transform action and journey.
Bull = concentrated strength; passage = inner path through layers of consciousness; supports = stabilizing energies preventing fall into old patterns.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘descent for suvitā’ (good passage): Indra is asked to approach the singer bringing supports and plenitudes of force. Mythically, it is the god’s arrival with his host; psychologically, it is the inflow of stabilizing and energizing powers enabling right progress in the inner journey.
- How does the linguistic structure reflect Proto-Indo-European roots?
- su- is a common Indo-European prefix ‘good’ (cf. Greek eu-). √vṛṣ (bull potency/rain) relates to Indo-Iranian imagery of fertilizing power; direct PIE mapping is complex, but the semantic complex ‘male potency/rain’ is widespread in IE poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions himself as jaritṛ (praiser) whose song is a channel; Indra as gīrvaṇaḥ responds to song by coming with concrete energies (vāja, śuṣma, puru-vīra). The reciprocity is: mantra-offering → divine approach → empowerment for suvitā (successful advance).
Āvāhana of Indra: invite luminous intelligence to ‘come’ with supports, force, and heroic energies.
anāhata (devotional call) rising to ājñā (illumined direction).
Inhale gently on ‘acchā…’ (invitation), exhale steadily through each pāda; keep breath smooth to embody ‘support’.
From aspiration to supported confidence and guided movement.
Set an intention for ‘suvitā’ (right progress). Chant 11 or 21 times; after chanting, visualize a clear path ahead and feel steady power behind the heart and between the brows.
Maintain Triṣṭubh rise-fall; emphasize invocatory lift on acchā, pra yāhi, suvitāya.
Clearly articulate vocatives: vṛṣabha, girvaṇaḥ; keep consonant clusters clean: mahadbhiś-ca.
nīvyā: long ī; ‘vy’ glide distinct, śuṣmaiḥ: retroflex ṣ; diphthong ai at end, girvaṇaḥ: ‘rv’ cluster, avoid dropping ‘r’, kṣitīnām: kṣ cluster crisp; long ī in -tīn-
Inviting yet powerful; warm resonance, not harsh.
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