Rig Veda 6.70.5: Mandala 6, Sukta 70, Mantra 5
Sukta 6.70
- Rishi
- Bharadvāja
- Devata
- Dyāvāpṛthivī
- Chandas
- Jagatī
- Rasa
- Shringara (love) and Vira (heroism)
मधु नो द्यावापृथिवी मिमिक्षतां मधुश्चुता मधुदुघे मधुव्रते । दधाने यज्ञं द्रविणं च देवता महि श्रवो वाजमस्मे सुवीर्यम् ॥
mádhu no dyā́vāpṛthivī́ mimikṣatāṃ madhuścútā madhudúghe mádhu-vrate | dádhāne yajñáṃ dráviṇaṃ ca devátā mahí śrávo vā́jam asmḗ suvī́ryam ||
మాకు ద్యావా-పృథివీ మధురతను కలిపి ప్రసాదించుగాక—మధురసం చిందించేవి, మధురసం దోహించేవి, మధువ్రతం (మధురమైన ఋతం) లో స్థిరమైనవి. యజ్ఞాన్ని, దేవధనమైన ద్రవిణాన్ని ధరించి, మాకు మహాశ్రవస్సు, వాజం (బల-సంపద) మరియు అంతరంలో వృద్ధిచెందే సువీర్యాన్ని దయచేయుగాక.
Word by Word
- मधु
- sweetly; sweetnessNoun (used adverbially)नपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (अव्ययीभाव/क्रियाविशेषणवत् प्रयोगः)Role Karma (क्रियाविशेषणरूपेण—‘मधुरम्’)Root मधु- (प्रातिपदिक)
- नः
- for us; ourPronounषष्ठी बहुवचन (enclitic)Role Sampradāna (हितार्थे/अस्माकम्)Root अस्मद्- (सर्वनाम)
- द्यावापृथिवी
- Heaven-and-Earth (the two)Noun (dual compound)स्त्रीलिङ्ग (द्वन्द्वसमास); प्रथमा द्विवचनम्Role KartāRoot द्यावापृथिवी- (द्वन्द्व-प्रातिपदिक; द्यौ- + पृथिवी-)
- मिमिक्षताम्
- let (the two) mix/moisten; let them pour forthVerbलोट् (आज्ञार्थे/आशीर्लिङ्गार्थे) मध्यम?—प्रयोगतः तृतीया द्विवचनम् (परस्मैपदम्); ‘let the two …’Role KriyāRoot √मिक्ष्/मिक्ष (मिश्रणे/सिञ्चने; Vedic: ‘to mingle, to moisten, to pour’)
- मधुश्चुता
- dripping with sweetnessAdjective (epithet)स्त्रीलिङ्ग; प्रथमा द्विवचनम् (द्यावापृथिव्योः विशेषणम्)Role Kartā (विशेषणम्)Root मधु- + √च्युत् (च्युत्/च्यु—‘to drip, to flow’); बहुव्रीहि/कर्मधारय-प्रातिपदिक
- मधुदुघे
- milking sweetness; yielding sweet (milk)Adjective (epithet)स्त्रीलिङ्ग; प्रथमा द्विवचनम् (द्यावापृथिव्योः विशेषणम्)Role Kartā (विशेषणम्)Root मधु- + √दुह् (दोहने ‘to milk’); बहुव्रीहि/कर्मधारय-प्रातिपदिक
- मधुव्रते
- whose ordinance/order is sweet; of sweet lawAdjective (epithet)स्त्रीलिङ्ग; प्रथमा द्विवचनम् (द्यावापृथिव्योः विशेषणम्)Role Kartā (विशेषणम्)Root मधु- + व्रत- (व्रत ‘ordinance, vow, fixed order’)
- दधाने
- bearing; holdingVerb (participial form used adjectivally)आत्मनेपद; वर्तमानकाले; स्त्रीलिङ्ग प्रथमा द्विवचनम् (द्यावापृथिव्योः)Role Kartā (विशेषणम्)Root √धा (धारणे/स्थापने ‘to place, to set’; here middle ‘bearing/holding’)
- यज्ञम्
- sacrifice; ritual offeringNounपुंलिङ्ग; द्वितीया एकवचनम्Role KarmaRoot यज्ञ- (प्रातिपदिक)
- द्रविणम्
- wealth; bountyNounनपुंसकलिङ्ग; द्वितीया एकवचनम्Role KarmaRoot द्रविण- (प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक अव्ययम्Root च (निपात)
- देवता
- divinity; divine powerNounस्त्रीलिङ्ग; द्वितीया एकवचनम् (यज्ञं द्रविणं च—इत्यस्य सह)Role KarmaRoot देवता- (प्रातिपदिक)
- महि
- greatly; mightilyIndeclinable (adverbial)क्रियाविशेषणम्Role Karaṇa (रीत्यर्थे—‘महत्त्वेन’)Root महि (अव्यय/विशेषणप्रयोगः; from महत्- ‘great’)
- श्रवः
- fame; gloryNounनपुंसकलिङ्ग; द्वितीया एकवचनम् (Vedic: ‘fame, glory’)Role KarmaRoot श्रवस्- (प्रातिपदिक)
- वाजम्
- prize; strength; (victory-)bootyNounपुंलिङ्ग; द्वितीया एकवचनम्Role KarmaRoot वाज- (प्रातिपदिक)
- अस्मे
- for us; among usPronounसप्तमी बहुवचन (Vedic enclitic; ‘in/for us’)Role SampradānaRoot अस्मद्- (सर्वनाम)
- सुवीर्यम्
- good heroism; excellent manly powerNounनपुंसकलिङ्ग; द्वितीया एकवचनम्Role KarmaRoot सु- (उपसर्ग) + वीर्य- (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: मधु | नः | द्यावापृथिवी | मिमिक्षताम् | मधु-श्चुता | मधु-दुघे | मधु-व्रते | दधाने | यज्ञम् | द्रविणम् | च | देवता | महि | श्रवः | वाजम् | अस्मे | सुवीर्यम् । प्रमुखसन्धयः: (1) द्यावा॑पृथि॒वी → द्यावापृथिवी (द्वन्द्वसमासः; आ + प् संयोगः)
- (2) मधु॒श्चुता॑ → मधु + च्युता (उ → उश् before palatal ‘च’ in संहितापाठ; पदे ‘मधु-च्युता’)
- (3) मधु॒दुघे॒ → मधु + दुघे (समास)
- (4) मधु॑व्रते → मधु + व्रते (समास)
- (5) दे॒वता॒ महि॒ → देवता | महि (पदविभागः)
The meaning
Outer meaning
May Heaven and Earth mix for us sweetness—dripping sweetness, milking sweetness, faithful to the vow/law of sweetness. Upholding the sacrifice and divine wealth, grant us great fame, strength/plenty, and heroic power.
Inner meaning
Madhu is delight—Soma-like sweetness of consciousness. The prayer asks the two poles (higher consciousness and embodied nature) to ‘blend’ (mimikṣatām) delight into our being so that sweetness becomes not occasional but lawful and faithful (madhuvrata: vowed to delight under right order). When delight permeates, it naturally upholds yajña (consecrated action) and draviṇa/devatā (divine riches/powers). From that integration arise: śravas (true renown—inner authority), vāja (plenitude of force and accomplishment), and suvīrya (heroic energy of the soul, not egoic bravado).
Universal truth
Lasting strength comes from delight harmonized with truth and work. When joy becomes principled and integrated into action, life gains authentic power, abundance, and a nobler courage.
Themes
Delight as law, Prosperity of inner resources, Strength and heroic capacity, Heaven-Earth blessing
The seer
- Rishi
- Bharadvāja (Bārhaspatya)
- Lineage
- Bharadvāja
- Other hymns
- RV 6.70.1-4, RV 6.73 (Indra strength themes)
Family tradition
Bharadvāja’s hymns often culminate in ‘madhu’ and ‘sumnam’—delight and grace as the fruit of right order and sacrifice.
Significance
He frames the goal not as austere withdrawal but as lawful delight that sustains work (yajña) and yields heroic transformation (suvīrya).
The deity
- Devata
- Dyāvāpṛthivī
- Epithets
- madhuścutā, madhudughe, madhuvrate
- Related deities
- Soma (madhu/delight), Agni (yajña), Varuṇa (vrata/law), Indra (vīrya)
Cosmic role
They are the universal parents who can infuse delight into manifestation; they support sacrifice and distribute riches and powers.
Inner power
Capacity to harmonize delight with action and truth, generating authentic strength and courageous endurance.
In ritual
Where it is used
Invocations accompanying Soma/madhu symbolism and prosperity-boons in śrauta contexts; prayers for strength, fame, and heroic power for the patron.
मधु॑ नो॒ द्यावा॑पृथि॒वी मि॑मिक्षतां मधु॒श्चुता॑ मधु॒दुघे॒ मधु॑व्रते । दधा॑ने य॒ज्ञं द्रवि॑णं च दे॒वता॒ महि॒ श्रवो॒ वाज॑म॒स्मे सु॒वीर्य॑म् ॥
मधु॑ । नः॒ । द्यावा॑पृथि॒वी इति॑ । मि॒मि॒क्ष॒ता॒म् । म॒धु॒ऽश्चुता॑ । म॒धु॒दुघे॒ इति॑ म॒धु॒ऽदुघे॑ । मधु॑व्रते॒ इति॒ मधु॑ऽव्रते । दधा॑ने॒ इति॑ । य॒ज्ञम् । द्रवि॑णम् । च॒ । दे॒वता॑ । महि॑ । श्रवः॑ । वाज॑म् । अ॒स्मे इति॑ । सु॒ऽवीर्य॑म् ॥
madhu | naḥ | dyāvāpṛthivī iti | mimikṣatām | madhu-ścutā | madhudugheitimadhu-dughe | madhuvrateitimadhu-vrate | dadhāneiti | yajñam | draviṇam | ca | devatā | mahi | śravaḥ | vājam | asme iti | su-vīryam
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4×~12
Flowing and sweetly repetitive; the triple ‘madhu’ phrases create a lulling yet energizing cadence.
Elicits a felt sweetness and cohesion; supports emotional healing and energizes will without harshness.
- madhu
- Literal: honey, sweetness. Symbolic: delight (ānanda), Soma-sweetness of consciousness
- mimikṣatām
- Literal: may they mix/blend. Symbolic: integration of higher and lower into a unified taste of delight
- madhuścutā
- Literal: dripping sweetness. Symbolic: spontaneous outflow of delight from higher consciousness
- madhudughe
- Literal: milking sweetness. Symbolic: steady nourishment of delight into the system
- madhuvrate
- Literal: having a vow/law of sweetness. Symbolic: delight governed by truth-order; principled joy that supports growth
- dadhāne yajñam
- Literal: upholding the sacrifice. Symbolic: supporting consecrated action and inner offering as a stable way of life
- draviṇam ca devatā
- Literal: wealth and divinity/divine powers. Symbolic: inner riches: capacities, inspirations, protections, and luminous faculties
- mahi śravaḥ
- Literal: great fame. Symbolic: inner renown: the soul’s recognized truth-force; effective spiritual presence
- vājam
- Literal: prize, strength, plenitude. Symbolic: power to accomplish; energized competence in life and sadhana
- suvīryam
- Literal: good heroism, true manliness. Symbolic: heroic soul-force (vīrya) purified of ego; courageous perseverance
Blessing verse for prosperity and strength in Soma rites; invokes ‘mádhu’ as both offering-quality and inner delight supporting yajña.
During laud sequences seeking abundance and successful completion; also suitable near concluding sections of a rite as a boon-request.
Recitation with offering; mentally ‘mixing’ sweetness into the rite and the participants.
Use when practice feels dry: chant to restore ‘ānanda in action’—before work, service, or creative effort; also for emotional balance.
mádhu in RV often exceeds literal honey: it is delight/essential sweetness of consciousness. √mix ‘to mix’ (mimikṣ-) indicates harmonization of higher and lower to produce rasa. vrata is ‘a held rule’ (√vṛ ‘choose/hold’ in later semantics; in RV, ‘fixed law/observance’), here ‘madhú-vrata’ = a cosmos governed by delight when aligned to ṛta. vā́ja from √vaj ‘be strong, drive’ is force-plenitude; su-vīrya is not mere martial prowess but the capacity of the soul to act with luminous strength.
ānanda-like delight (mádhu) as cosmic principle, yajña as transformative action, vāja as force-plenitude
Madhu becomes stable when it is ‘vrata’—aligned with the law of truth; delight then supports rather than distracts from yajña.
True śravas (renown) arises from alignment with truth, not from outer acclaim.
Delight as a creative principle: sweetness mixed into manifestation yields abundance and heroic evolution.
Aurobindonian: ānanda as essential power of existence; integral yoga where delight supports work and transformation.
Honey/madhu = delight; milking = steady nourishment; blending = integration of planes; vāja/vīrya = energized capacity and courageous soul-force.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘mádhu’—the world’s sweetness—as a cosmic law when Heaven and Earth are in right relation. Innerly, the seeker asks that the higher and lower natures be blended so that delight (mádhu) becomes the sustaining rule of action, yielding vāja (force-plenitude) and su-vīrya (heroic inner capacity).
- How does the linguistic structure reflect Proto-Indo-European roots?
- mádhu corresponds to PIE *médʰu ‘honey, sweet drink’ (cf. English ‘mead’). dyā́us from *dyew-. The semantic expansion from ‘honey’ to ‘delight/essence’ is a characteristic poetic broadening found in Indo-European traditions.
- What is the relationship between the Rishi and the Devata here?
- The rishi requests not objects but qualities of being: sweetness, glory, force, and heroism. The Devata are treated as active cosmic supports of yajña and draviṇa—powers that can reorganize the seeker’s life-field into a delight-governed order.
Cultivate ‘sweetness under law’: invite a calm delight to pervade breath, mind, and action; let joy become the fuel of discipline (vrata).
Anāhata (sweetness, harmony) with Maṇipūra (vāja/vīrya—power in action)
Bhrāmarī (gentle) or slow exhale-lengthening to evoke sweetness; then silent repetition feeling ‘madhu’ spread through chest and belly.
Joyful steadiness—ānanda that strengthens rather than excites.
If dryness arises, do not abandon effort; add sweetness: soften inner speech, widen the heart, and offer work as yajña. Let delight become consistent (madhuvrata) by truthfulness and measured living.
Jagatī; highlight the triple madhu phrases with steady udātta peaks without over-accenting—let repetition create rasa.
Clear emphasis on ‘mádhu no dyāvāpṛthivī’; gentle rhythmic marking on ‘madhuścutā | madhudughe | madhuvrate’; conclude with a firm, uplifting cadence on ‘mahi śravo vājam … suvīryam’.
mimikṣatām: keep kṣ cluster crisp; long ā at end, madhuścutā: śc cluster distinct, madhudughe: aspirate dh; keep ‘du’ short, madhuvrate: pronounce vr as v+r, not ‘bur’, draviṇam: short a; retroflex ṇ, suvīryam: long ī; clear ry cluster
Sweet, resonant, slightly brighter tone than previous verses; end with confident firmness.
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