Rig Veda 8.2.21: Mandala 8, Sukta 2, Mantra 21
Sukta 8.2
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Anuṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
विद्मा ह्यस्य वीरस्य भूरिदावरीं सुमतिम् । त्रिषु जातस्य मनांसि ॥
vidmā́ hy asya vīrásya bhūri-dā́vārīṃ su-matím | triṣú jātásya manā́ṃsi ||
ఎందుకంటే ఈ వీరుని సుమతిని మేము తెలుసు—అతడు బహుదాత, సమృద్ధిని విప్పి ప్రసరింపజేసేవాడు; అలాగే త్రిషు (త్రివిధ) లో జన్మించిన అతని మనస్సులను కూడా మేము తెలుసు—అన్ని లోకాలు/స్థరాలను ఆలింగనం చేసే ఆ శక్తిని.
Word by Word
- विद्मा
- we two knowVerbलिट् (परिपूर्ण/परफेक्ट), उत्तमपुरुष, द्विवचन (1st person dual): ‘we two know’Role KartāRoot √विद् (विद् ‘जानने’)
- हि
- indeed/forIndeclinableनिपात; अर्थे ‘for/indeed’Root हि (निपात) अव्यय
- अस्य
- of himPronounपुं/नपुं, षष्ठी, एकवचन: ‘of him/this’Role सम्बन्ध (genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक) → अस्य
- वीरस्य
- of the heroNounपुंलिङ्ग, षष्ठी, एकवचन: ‘of the hero’Role सम्बन्ध (genitive relation)Root वीर (प्रातिपदिक)
- भूरिदावरीम्
- very bountiful (bestowing much)Adjectiveस्त्रीलिङ्ग, द्वितीया, एकवचन; सुमतिम् इति विशेषणम्Role KarmaRoot भूरिदावरि (प्रातिपदिक; बहुव्रीहि/कर्मधारय-समास: भूरि ‘बहु’ + दावरि ‘देनेवाली/दानशील’)
- सुमतिम्
- good will/favourNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot सुमति (प्रातिपदिक; सु- + मति ‘good thought/favour’)
- त्रिषु
- in the threeNumeral (used adjectivally)(सर्वलिङ्ग), सप्तमी, बहुवचन: ‘in/among three’Role AdhikaraṇaRoot त्रि (संख्या-प्रातिपदिक) → त्रिषु
- जातस्य
- of the born oneParticiple (adjectival)पुं/नपुं, षष्ठी, एकवचन: ‘of the born/one who is born’Role सम्बन्ध (genitive relation)Root √जन् (जन् ‘जन्म’) → जात (कृदन्त-प्रातिपदिक, क्त)
- मनांसि
- minds/thoughtsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Kartā (if taken as subject) / Karma (if taken as object; context favors subject of an implied verb)Root मनस् (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution: विद्मा ह्यस्य → विद्मा + हि + अस्य (य्-आगम: हि + अस्य = ह्यस्य)
- Other padas are already in padapāṭha-like form
The meaning
Outer meaning
We know the beneficent thought (sumati) of this hero, wide-giving; and we know the minds of him who is born in the threefold.
Inner meaning
Indra as the ‘vīra’ is recognized by experience: his ‘sumati’ is the right-guiding intention that opens abundance (bhūri-dāvārī). ‘Born in the threefold’ points to Indra’s action across the triple world/three planes—physical, vital, mental (or earth, mid-region, heaven). The seeker affirms knowledge of his ‘manāṃsi’—the multiple modes of divine mentality that can govern all levels of our nature.
Universal truth
Spiritual help is not blind faith but growing recognition: one learns the signature of the higher Power by its effects—right thought, widening, and harmonizing governance across all planes of life.
Themes
Indra’s beneficence, right thought, threefold cosmos, gnosis
The seer
- Rishi
- Kaṇva
- Other hymns
- RV 8.2 (hymn context)
Family tradition
Kāṇva affirmations often mark a shift from request to certainty—‘we know’ through repeated inner verification.
Significance
The mantra is a testimony of realized familiarity with Indra’s workings—an important yogic stage where faith becomes knowledge by experience.
The deity
- Devata
- Indra
- Epithets
- vīra, maghavan, tridhātu-jāta (born in the triple; interpretive)
- Related deities
- Viṣṇu (three strides; thematic triple-world), Bṛhaspati
Cosmic role
Mediator of victorious light across the three worlds; establishes sovereignty of luminous intelligence.
Inner power
A many-sided illumined mentality that can govern body-life-mind and open abundance in each.
In ritual
Where it is used
Praise-assertion within Indra hymn, strengthening the efficacy of invitation/offerings.
वि॒द्मा ह्य॑स्य वी॒रस्य॑ भूरि॒दाव॑रीं सुम॒तिम् । त्रि॒षु जा॒तस्य॒ मनां॑सि ॥
वि॒द्म । हि । अ॒स्य॒ । वी॒रस्य॑ । भू॒रि॒ऽदावा॑रीम् । सु॒ऽम॒तिम् । त्रि॒षु । जा॒तस्य॑ । मनां॑सि ॥
vidma | hi | asya | vīrasya | bhūri-dāvārīm | su-matim | triṣu | jātasya | manāṃs i
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4 × ~8
Declarative, evidentiary; less supplication, more affirmation.
Builds confidence and recognition (smṛti-like certainty) in meditation.
- वीरस्य (vīrasya)
- Literal: of the hero. Symbolic: the victorious divine Force in consciousness
- सुमतिम् (su-matim)
- Literal: good thought, right-mindedness. Symbolic: guiding intuition/illumined intention that sets the right movement
- भूरिदावरीम् (bhūri-dāvārīm)
- Literal: wide-giving, abundant-bestowing. Symbolic: widening of consciousness and plentiful inner resources
- त्रिषु जातस्य (triṣu jātasya)
- Literal: born in the three. Symbolic: present and operative in the triple world / triple plane of our being
- मनांसि (manāṃsi)
- Literal: minds, mental powers. Symbolic: multiple operations of luminous mind: discernment, inspiration, command
Confessional praise: establishing experiential knowledge of Indra’s nature to strengthen invocation and receptivity to boons
After invocatory lines, as confirmation of Indra’s known generosity and triple-world power.
Stuti (praise) that ‘fixes’ the deity’s aspect; inwardly, establishing a stable perception of the higher Force.
Use when doubt arises: recite as a remembrance of past helps and as an affirmation of the higher governance across life domains.
√vid ‘know’ (PIE *weid- ‘see/know’). vīra from PIE *uihro- ‘man/hero’. su-mati: mati from √man ‘think’ (PIE *men-), with su- ‘good’. bhūri ‘much’ (PIE *bʰuh₁ri- ‘abundant’). triṣu points to tripartite cosmos (earth/atmosphere/heaven) and psychologically to three planes of being.
tripartite manifestation, sumati (right thought) as divine guidance, knowledge (vid) as spiritual certainty
Indra’s ‘sumati’ is ṛta in the form of right directive intelligence.
‘We know’ indicates satya verified in experience, not mere belief.
The One power differentiated into multiple ‘manāṃsi’ to act in manifold creation.
Integral-Vedāntic (Aurobindo): planes of being and descent of governing light.
Triple world corresponds to body-life-mind; Indra’s multiple ‘minds’ are the higher directives that can illumine each layer.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra as the hero whose benevolent mind operates across the three worlds: the mythologem of a god who is simultaneously cosmic (triṣu jāta) and intimate as ‘sumati’ (guiding thought) within the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vidma from √vid is PIE *weid- ‘see/know’. manas/mati from √man is PIE *men- ‘think’. These inherited cognition roots support the Vedic idea that true knowledge is luminous ‘seeing’ and structured thought.
- What is the relationship between the Rishi and the Devata here?
- The rishi claims experiential familiarity (‘we know’) rather than belief. This positions the relationship as tested alliance: because Indra’s sumati is known, the seeker can rely on it to govern the threefold life and open abundance.
Contemplate Indra’s ‘sumati’ as a descending right idea; then feel it organizing the three layers—body (order), life-force (courage), mind (clarity).
ājñā (right directive) with integration down to maṇipūra and mūlādhāra
Inhale: ‘vidma hi’; exhale: ‘sumatim’; then silent pause sensing widening (‘bhūri’).
From seeking to recognition; from fluctuation to stable guidance.
Journal one concrete instance of ‘sumati’ after chanting—how the right thought arrived and widened the being; this trains recognition of Indra’s signature.
Maintain Vedic accents (॑) especially on ‘वी॒रस्य॑’, ‘भूरि॒दाव॑रीम्’; keep even pāda timing.
Let the affirmation ‘vidma’ be clean and slightly emphasized; avoid dragging consonant clusters.
(vidma): short i; clear d-m cluster, (bhūridāvārīm): long ū and long ā; keep v soft, (triṣu): retroflex ṣ, (manāṃsi): nasalization on āṃ
Steady, assured, luminous.
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