Rig Veda 1.81.6: Mandala 1, Sukta 81, Mantra 6
Sukta 1.81
यो अर्यो मर्तभोजनं पराददाति दाशुषे । इन्द्रो अस्मभ्यं शिक्षतु वि भजा भूरि ते वसु भक्षीय तव राधसः ॥
yo aryo marta-bhojanaṃ parādadāti dāśuṣe | indro asmabhyaṃ śikṣatu vi bhajā bhūri te vasu bhakṣīya tava rādhasaḥ ||
พระองค์ผู้เป็นพลังอันสูงศักดิ์แห่งอารยะ ผู้ทรงมอบส่วนแห่งความเพลิดเพลินของปุถุชนแก่ผู้ถวายบูชา—ขอพระอินทระทรงสั่งสอนและนำทางเรา; โปรดทรงแจกจ่ายแก่เรา. ทรัพย์ของพระองค์อุดมยิ่งนัก; ขอให้เราได้มีส่วนในทานแห่งความสำเร็จ (rādhas) ของพระองค์.
Dakṣiṇā/boon-oriented prayer within Soma offering; emphasizes reciprocal giving (dāśuṣ)
arya as noble order, bhaga/bhaj (right share), rādhas (accomplishing grace)
‘Vi bhajā’ (distribute) implies right measure and right share—an expression of ṛta in the economy of forces.
True giving (rādhas) supports truth-growth, not mere gratification.
Transformation of enjoyment into spiritual resource; re-creation of the vital under illumination.
Karma-yoga archetype within Vedic frame: offering → purification → right enjoyment and power.
Food = life-energy intake; wealth = stored force; distribution = pranic and mental economy guided by light.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic economy of offering and divine distribution: Indra grants ‘mortal nourishment’ to the one who gives. Psychologically, the verse teaches that right aspiration (arya) and offering of one’s energies open the channel for Indra to apportion inner wealth and fulfilment (rādhas).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhaj ‘share’ relates to the Indo-European notion of allotted portion (cf. Sanskrit bhaga; Slavic bogŭ ‘god’ is sometimes connected through ‘dispenser of ভাগ/portion’, though etymologies vary). The semantic cluster ‘share/portion/bounty’ is a common IE social-religious concept.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks not only for gifts but for śikṣā—formation of capacity—so that the received bounty can be rightly enjoyed (bhakṣīya) and integrated. The deity is both distributor (vi bhaj) and educator of the aspirant’s receptivity.
Offer desire-energy upward; ask Indra to educate the vital so enjoyment becomes strength, not bondage.
maṇipūra (will and vital organization)
Exhale with the thought ‘vi bhajā’—release grasping; inhale as receiving ‘vasu’ as purified force.
Quiet confidence, disciplined receptivity.
Journal one habitual ‘mortal enjoyment’; during chant, imagine it being reassigned to a higher use (service, study, practice). End by choosing one concrete redistribution of energy today.
Keep imperatives (śikṣatu, vi bhajā) clearly accented per svara marks; maintain triṣṭubh pulse.
Slight emphasis on ‘indraḥ asmabhyam’ as the turning point from description to prayer.
āryaḥ: long ā; ‘ry’ cluster clean, not ‘ariya’., martabhojanam: avoid breaking compounds too much; keep flow., dāśuṣe: long ā and ṣ retroflex., bhakṣīya: aspirated ‘kh’, long ī.
Warm, steady, sincere; less martial than earlier verses.
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