Rig Veda 6.18.5: Mandala 6, Sukta 18, Mantra 5
Sukta 6.18
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
तन्नः प्रत्नं सख्यमस्तु युष्मे इत्था वदद्भिर्वलमङ्गिरोभिः । हन्नच्युतच्युद्दस्मेषयन्तमृणोः पुरो वि दुरो अस्य विश्वाः ॥
tán naḥ pratnám sákhyaṃ astu yuṣmé itthā́ vádat-bhir válam áṅgirobhiḥ | hánn acyuta-cyud dasmé iṣáyantam ṛṇóḥ púro ví dúro asya víśvāḥ ||
హే (ఇంద్రా), మీతో మా ఆ ప్రాచీన సఖ్యం నిలిచియుండుగాక—వల (గుహ/ఆవరణం)ను ఛేదిస్తూ అంగిరసులు ఇట్లా పలికిరి. హే అద్భుతకర్మా, అచలమైనదాన్నీ కదిలించువానిని సంహరించు; అతని దుర్గాల ముందువాకిళ్లు సహా అతని అన్ని ద్వారాలను విప్పి తెరచు.
Word by Word
- तत्
- that (this desired thing)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- नः
- for us / ourPronounषष्ठी (एन्क्लिटिक), बहुवचनRole SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- प्रत्नम्
- ancient, primevalAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot प्रत्न (प्रातिपदिक)
- सख्यम्
- friendship, allianceNounनपुंसकलिङ्ग, प्रथमा, एकवचनRole KartāRoot सख्य (प्रातिपदिक)
- अस्तु
- let it beVerbलोट् (आशीर्लिङ्/आज्ञार्थ), प्रथमपुरुष, एकवचनRole (क्रिया)Root अस् (धातु)
- युष्मे
- to you (all)Pronounचतुर्थी, बहुवचनRole SampradānaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- इत्था
- thus, in this wayIndeclinableअव्ययRole (क्रियाविशेषण)Root इत्था (अव्यय)
- वदद्भिः
- by (those) speakingParticipleपुंलिङ्ग, तृतीया, बहुवचन (शतृ-प्रत्यय, वर्तमान)Role KaraṇaRoot वद् (धातु) → वदत् (वर्तमान कृदन्त)
- वलम्
- Vala (the enclosure/cave; demon/obstacle)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot वल (प्रातिपदिक)
- अङ्गिरोभिः
- by the AṅgirasesNounपुंलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot अङ्गिरस् (प्रातिपदिक)
- हन्
- smite! slay!Verbलोट्, मध्यमपुरुष, एकवचन (वैदिक छन्दसि: आज्ञार्थे)Role (क्रिया)Root हन् (धातु)
- अच्युतच्युत्
- the shaker of the unshaken (firm ones)Adjective (compound)पुंलिङ्ग, द्वितीया, एकवचन (बहुव्रीहि/कर्मधारय-समासः; इन्द्रस्य विशेषणम्)Role KarmaRoot अच्युत (कृदन्त/विशेषण) + च्युत् (कृदन्त/विशेषण)
- दस्म
- O wondrous one (Indra)Adjectiveपुंलिङ्ग, सम्बोधन, एकवचनRole (सम्बोधन)Root दस्म (प्रातिपदिक)
- ईषयन्तम्
- impelling, setting in motionParticipleपुंलिङ्ग, द्वितीया, एकवचन (शतृ-प्रत्यय, वर्तमान)Role KarmaRoot ईष्/ईषय् (धातु) → ईषयन्त् (वर्तमान कृदन्त)
- ऋणोः
- you opened / you broke openVerbलिट्/लुङ्-प्रायः वैदिक रूपम्; मध्यमपुरुष, एकवचनRole (क्रिया)Root ऋ (धातु; ‘गच्छति/प्राप्नोति’ वैदिक प्रयोगः) अथवा √ऋणु (to open/loosen) (पदपाठ-परम्परायां: ऋणोः इति)
- पुरः
- fortresses, strongholdsNounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot पुर्/पुर (प्रातिपदिक)
- वि
- apart, asunderIndeclinableअव्यय (उपसर्ग)Role (क्रियाविशेषण)Root वि (उपसर्ग/अव्यय)
- दुरः
- doors, gatesNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot दुर्/द्वार (प्रातिपदिक; वैदिक ‘दुरः’)
- अस्य
- of him / of itPronounषष्ठी, एकवचनRole AdhikaraṇaRoot इदम् (सर्वनाम-प्रातिपदिक)
- विश्वाः
- allAdjectiveस्त्रीलिङ्ग, द्वितीया, बहुवचन (पुरः इत्यस्य विशेषणम्)Role KarmaRoot विश्व (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (padaccheda): तत् नः प्रत्नम् सख्यम् अस्तु युष्मे | इत्था वदद्भिः वलम् अङ्गिरोभिः || हन् अच्युतच्युत् दस्म ईषयन्तम् ऋणोः पुरः वि दुरः अस्य विश्वाः || प्रमुख-सन्धयः: तन्नः = तत् + नः
- सख्यमस्तु = सख्यम् + अस्तु (म् + अ → म् अ)
- वदद्भिर्वलम् = वदद्भिः + वलम् (ः + व → र्व्)
- वलमङ्गिरोभिः = वलम् + अङ्गिरोभिः (म् + अ → म् अ)
- हन्नच्युतच्युत् = हन् + अच्युतच्युत् (न् + अ → न्न)
- च्युद्दस्म = च्युत् + दस्म (त् + द → द्द्)
- पुरो वि = पुरः + वि (ः + व → ओ वि, वैदिक विसर्ग-सन्धिः)
- दुरो अस्य = दुरः + अस्य (ः + अ → ओ अ)
The meaning
Outer meaning
May the ancient friendship be ours with you, as the Angirases spoke when they struck Vala. Smite the one who shakes what is unshakable, O wondrous one, and open all the doors of his forts.
Inner meaning
The ‘ancient comradeship’ is the perennial alliance between the aspiring human and the divine Mind-Power. The Angirases are the seer-forces of the inner flame and inspired word; ‘Vala’ is the cave-covering obstruction that pens up the rays (go) of knowledge. Indra is asked to strike the force that disturbs the stable poise (the agitator of the ‘unshakable’—inner turbulence that tries to dislodge settled aspiration) and to open every ‘door’ of the fortified subconscient—so the hidden light can be released into waking mind and life.
Universal truth
Spiritual realization depends on renewing the timeless alliance with the higher powers and persistently opening the locked chambers of the unconscious; when the right force strikes obstruction, hidden knowledge and joy become accessible pathways, not sealed fortresses.
Themes
Vala myth (finding the cows/light), Angirasa seers and the fire of revelation, opening of the inner doors
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- RV 6.18, RV 6.17, RV 6.45
Family tradition
Bharadvāja hymns often connect Indra’s victory with Angiras work: mantra as a key that opens hidden doors of consciousness.
Significance
This verse explicitly links present sādhanā to the primordial Angiras quest: recovering the hidden Light by striking the cave of obstruction and opening the sealed passages.
The deity
- Devata
- Indra
- Epithets
- dasma (wonder-worker), breaker of Vala (implicit), opener of doors (implicit)
- Related deities
- Bṛhaspati (breaker of the cave by the Word), Agni (inner flame), Sarasvatī (inspired speech)
Cosmic role
Liberator who, in alliance with seers, breaks the cave of concealment and releases the radiant wealth.
Inner power
Revelatory force that opens blocked channels; power to stabilize poise and defeat disruptive turbulence.
In ritual
Where it is used
Indra-Angiras/Vala myth in Soma praise; suitable in contexts seeking release of ‘hidden wealth’ (light, inspiration).
तन्न॑: प्र॒त्नं स॒ख्यम॑स्तु यु॒ष्मे इ॒त्था वद॑द्भिर्व॒लमङ्गि॑रोभिः । हन्न॑च्युतच्युद्दस्मे॒षय॑न्तमृ॒णोः पुरो॒ वि दुरो॑ अस्य॒ विश्वा॑: ॥
तत् । नः॒ । प्र॒त्नम् । स॒ख्यम् । अ॒स्तु॒ । यु॒ष्मे इति॑ । इ॒त्था । वद॑त्ऽभिः । व॒लम् । अङ्गि॑रःऽभिः । हन् । अ॒च्यु॒त॒ऽच्यु॒त् । द॒स्म॒ । इ॒षय॑न्तम् । ऋ॒णोः । पुरः॑ । वि । दुरः॑ । अ॒स्य॒ । विश्वाः॑ ॥
tat | naḥ | pratnam | sakhyam | astu | yuṣme iti | itthā | vadat-bhiḥ | valam | aṅgiraḥ-bhiḥ | han | acyuta-cyut | dasma | iṣayantam | ṛṇoḥ | puraḥ | vi | duraḥ | asya | viśvāḥ
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4 pādas of ~11 syllables each
Narrative-heroic with a decisive imperative (‘han’, ‘ṛṇoḥ’): strong turning points in the cadence.
Gives the feeling of unlocking and breakthrough; supports a ‘door-opening’ inner experience.
- प्रत्नं सख्यम् (pratnaṃ sakhyam)
- Literal: ancient friendship. Symbolic: Timeless alliance of human aspiration with divine help
- अङ्गिरः (aṅgiras)
- Literal: Angirases. Symbolic: Seer-powers of inner fire and inspired word that recover the Light
- वल (vala)
- Literal: Vala (demon/cave). Symbolic: Covering cave of the subconscient holding back rays of knowledge
- अच्युतच्युत् (acyutacyut)
- Literal: shaker of the unshakable. Symbolic: Turbulence that tries to dislodge settled faith/poise
- पुरः (puraḥ) / दुरः (duraḥ)
- Literal: forts / doors. Symbolic: Hardened formations and their openings in the subconscient-mental structure
- दस्म (dasma)
- Literal: wonder-worker. Symbolic: Power that accomplishes what seems impossible in transformation
Mythic recall used to invoke the ‘opening’ power in Soma ritual: Vala-opening as paradigm for releasing the hidden light/wealth.
When invoking opening of obstructions—symbolically, opening of ‘doors’ in rite and mind.
Stotra recalling Angiras precedent; request to strike obstruction and open passages.
Use for creative blocks and meditation stagnation: chant, then do 10 minutes of silent listening for ‘released’ insight.
Vala as mythic enclosure; Angiras as ‘flame’ lineage (often linked with √aṅg/añj ‘to anoint/ignite’ in traditional etymologizing; functionally ‘fire-seers’). acyuta-cyut is a striking reduplicated compound: a- ‘un-’ + cyuta ‘moved’ → ‘unmoved’, and cyut ‘mover’ from √cyu; iṣay- from √iṣ ‘impel’; dura ‘door’ (cf. PIE *dhwer- ‘door’, Eng. door).
release of hidden light/knowledge (cows as rays implicit in Vala myth), alliance (sakhya) between human aspiration and divine force, breaking fixed subconscious formations (acyuta-cyut)
The ‘doors’ open when the inner alliance acts in right order: aspiration (human) + power (Indra) + word/fire (Angiras).
Released rays (go) are truths previously concealed; opening doors is unveiling satya from within the cave.
Unveiling: the world is built by concealment and disclosure; liberation is the disclosure of hidden light.
Mantra-śakti and inner sacrifice doctrine (Aurobindo): the Angiras work as archetype of psychological revelation.
Cave = subconscient storehouse; doors = access points to hidden knowledge; striking = decisive illumination that breaks inertia; forts = hardened complexes.
- What is the primary Vedic 'mythologem' present in this verse?
- The Vala-opening myth: the Angirases and Indra break the cave that withholds the luminous ‘cows’ (rays/knowledges). The ‘doors’ are the sealed passages of consciousness; Indra is invoked to unseal them.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dúra ‘door’ is cognate with PIE *dhwer- (Skt. dvā́r-, Gk. thýra, Lat. forēs, Eng. door). The verbal root √iṣ ‘impel’ aligns with an IE semantic field of driving/urging (cf. Lat. īre? not cognate; better treated as Indo-Iranian internal). The compound-making and mythic formulae show inherited Indo-European poetic techniques.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks for ‘pratna sakhya’—a restoration of the timeless alliance: human speech of truth (itthā vadat-bhiḥ) collaborates with divine force to break inner enclosure and open the ways.
Visualize an inner cave with sealed doors; invoke Indra’s force to open them and let rays of knowledge emerge.
Viśuddha (mantra/word) and Ājñā (illumination)
Ujjāyī light for 12 breaths, then chant; after chanting, silent retention of attention at the throat-brow axis.
Breakthrough readiness; receptive wonder with courage.
Chant 3 times, then sit with the question: ‘Which door is ready to open today?’ Allow one insight to arise; act on it the same day to keep the door from re-closing.
Follow the marked svaras; imperatives ‘han’ and ‘ṛṇoḥ’ should be clean and decisive while preserving Vedic accent.
Keep ‘tan naḥ pratnaṃ sakhyam’ warm and connected; shift to a firmer tone at ‘han…’ and broaden at ‘vi duro…’.
aṅgirobhiḥ: nasal ṅ before g; final ḥ soft., acyutacyut: articulate both cyu clearly; avoid collapsing to ‘chyut’., ṛṇoḥ: vocalic ṛ; long ō; do not add extra vowel after ḥ., puro vi duro: keep short u in puro; dental d in duro.
Begin intimate and prayerful, then resolute and commanding in the second half.
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