Rig Veda 8.6.13: Mandala 8, Sukta 6, Mantra 13
Sukta 8.6
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Raudra (fury)
यदस्य मन्युरध्वनीद्वि वृत्रं पर्वशो रुजन् । अपः समुद्रमैरयत् ॥
yád asya mányur ádhvanīd ví vṛtrám parvaśó rújan | apáḥ samudrám áirayat ||
เมื่อฤทธิ์อันกราดเกรี้ยวของเขาพุ่งออกไปบนหนทาง บดทำลายวฤตระ (Vṛtra) ทีละส่วน เขาก็ทำให้น้ำทั้งหลายเคลื่อนไหว—กวนให้ความเต็มเปี่ยมดุจมหาสมุทรสั่นสะเทือน.
Word by Word
- यत्
- when; thatIndeclinable (relative pronoun used as conjunction)नपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (यद्) — here correlating with ‘तत्/सः’ implied; used clause-initially = ‘when/that’Role (सम्बन्ध/उपपद-सम्बन्ध) — introduces relative clauseRoot यद् (sarvanāma-prātipadika)
- अस्य
- of him (of that one)Pronounपुं/नपुंसक; षष्ठी एकवचनRole सम्बन्ध (genitive: ‘of him/its’)Root इदम् (sarvanāma-prātipadika)
- मन्युः
- wrath; fierce spiritNounपुंलिङ्ग; प्रथमा एकवचनRole कर्तृ (agent/subject) — ‘wrath’ as acting forceRoot मन्यु (prātipadika)
- अध्वनीत्
- drove on; set in motion (on the path)Verbलुङ् (aorist), परस्मैपद; 3rd person singularRole क्रिया (finite verb of the relative clause)Root अध्वा/अध्वन् (prātipadika) + √इ (इण्) with preverb अध्व-?; Vedic: denominative/causative-like ‘to set on the path, to drive on’
- द्वि
- asunder; in two (twofold)Indeclinableअव्यय; used adverbially/intensifying in VedicRole विशेषण-भाव (adverbial modifier)Root द्वि (numeral/indeclinable)
- वृत्रम्
- Vṛtra (the obstructer)Nounपुंलिङ्ग; द्वितीया एकवचनRole कर्म (object)Root वृत्र (prātipadika)
- पर्वशः
- joint by joint; limb by limbNoun (adverbial instrumental)नपुंसकलिङ्ग; तृतीया एकवचन with -शस् (Vedic distributive/adverbial): ‘joint by joint’Role करण/रीति (manner/instrumental of distribution)Root पर्वन् (prātipadika)
- रुजन्
- breaking; shatteringVerb (participle)वर्तमान कृदन्त (शतृ); प्रथमा एकवचन पुंलिङ्ग — agreeing with ‘मन्युः’Role कर्तृ-विशेषण (participial predicate of the agent)Root √रुज् (to break)
- अपः
- the watersNounस्त्रीलिङ्ग; द्वितीया बहुवचन (Vedic: ‘अपः’ as acc. pl.)Role कर्म (object)Root अप् (prātipadika)
- समुद्रम्
- to the ocean; seaNounपुंलिङ्ग; द्वितीया एकवचनRole कर्म/गति-लक्ष्य (goal as object with motion/causation)Root समुद्र (prātipadika)
- ऐरयत्
- he drove; he impelledVerbलुङ् (aorist), परस्मैपद; 3rd person singular (causative aorist)Role क्रिया (main finite verb)Root √ईर्/√इर् (to set in motion, raise) — causative stem ईरय-
Sandhi Notes
- Sandhi resolution: (1) यद॑स्य → यत् + अस्य (final -d of यद् becomes -t before vowel in pada reading)
- (2) म॒न्युरध्व॑नी॒त् → मन्युः + अध्वनीत् (visarga before vowel; pada separates)
- (3) प॑र्व॒शो रु॒जन् → पर्वशः + रुजन् (ḥ before r)
- (4) स॑मु॒द्रमैर॑यत् → समुद्रम् + ऐरयत् (m + initial vowel; pada separates)
- Accent marks in the Saṃhitā are retained in the citation but not required for morphological segmentation
The meaning
Outer meaning
When his wrathful might drove forth, shattering Vṛtra limb by limb, he set the waters in motion; he stirred the ocean.
Inner meaning
Indra’s manyu is not blind anger but an intense force of decisive illumination. It drives through obstruction (Vṛtra, the Coverer) and breaks it ‘joint by joint’—dismantling the segmented resistances in the subconscient. Then the waters (āpaḥ)—the flows of consciousness, inspiration, and delight—are released and set moving toward the samudra, the oceanic fullness of being. This is a psychological liberation: blocked energies become a vast, ordered movement.
Universal truth
Breakthrough requires concentrated force against inner resistance; once the cover is broken, life-energy and consciousness naturally resume their wider flow toward wholeness.
Themes
Vṛtra-slaying, Release of waters, Victory over obstruction
The seer
- Rishi
- Kaṇva
- Lineage
- Kaṇva (Āṅgirasa-associated)
- Other hymns
- RV 8.6.1-13, RV 1.32 (parallel Vṛtra-slaying motif, though not Kaṇva)
Family tradition
Kaṇva Indra-hymns often narrate Vṛtra-slaying as the archetype of inner liberation: release of waters/light through force and mantra.
Significance
This verse supplies the psychological drama: the necessary ‘fierce grace’ that breaks the cover so the soul’s currents can flow into vastness.
The deity
- Devata
- Indra
- Epithets
- Vṛtrahan, Vajrin (wielder of the thunderbolt), Maghavan, Purandara
- Related deities
- Soma (ecstasy that supports Indra), Agni (will), Varuṇa (cosmic order)
Cosmic role
Storm-lord who releases waters and light; establishes the wide world by defeating constriction.
Inner power
Decisive force of illumination that breaks subconscious knots and restores free flow of consciousness and delight.
In ritual
Where it is used
Indra victory stotra in Soma-yajña (general)
यद॑स्य म॒न्युरध्व॑नी॒द्वि वृ॒त्रं प॑र्व॒शो रु॒जन् । अ॒पः स॑मु॒द्रमैर॑यत् ॥
यत् । अ॒स्य॒ । म॒न्युः । अध्व॑नीत् । वि । वृ॒त्रम् । प॒र्व॒ऽशः । रु॒जन् । अ॒पः । स॒मु॒द्रम् । ऐर॑यत् ॥
yat | asya | manyuḥ | adhvanīt | vi | vṛtram | parva-śaḥ | rujan | apaḥ | samudram | airayat
44
4 × ~11 syllables
Percussive and kinetic; consonant clusters (vṛtram, rujan) support a ‘breaking’ rhythm.
Invokes courage and catharsis; can trigger a felt release—tightness loosening into flow.
- मन्युः (manyuḥ)
- Literal: wrath, ardour. Symbolic: intense force of will/illumined energy that breaks resistance
- वृत्रम् (vṛtram)
- Literal: Vṛtra, the coverer. Symbolic: subconscient obstruction; the force that blocks light and flow
- पर्वशः (parvaśaḥ)
- Literal: limb by limb, joint by joint. Symbolic: systematic dismantling of resistance-patterns
- अपः (apaḥ)
- Literal: waters. Symbolic: currents of consciousness, inspiration, delight
- समुद्रम् (samudram)
- Literal: ocean. Symbolic: oceanic fullness/infinite consciousness; vastness of being
Indra’s Vṛtra-slaying is paradigmatic in Soma ritual praise: it supports the release motif (waters/light) that parallels the pressing and flowing of Soma.
At moments emphasizing Indra’s heroic deed and release of waters; accompanying offerings to Indra
Recitation to invoke obstacle-breaking and release of energies
Use when stuck: chant to mobilize decisive inner force, then follow with quiet breathing to ‘let the waters move’ (emotions/energy) without repression.
: from √ ‘to cover, obstruct’ → ‘the Coverer’. : from √ ‘to think’ but in RV a specialized force-term—ardent will/passion that drives action. : √ ‘break’. : causative of √/ ‘to stir, raise, set moving’. : sam- ‘together’ + udra/ud ‘water’ complex—‘gathered waters’, symbolically undivided plenitude.
Battle of Light vs. Darkness (release from obstruction), Manyu as divine ardor, Unblocking of consciousness-streams
Indra’s act restores right movement—the blocked currents return to lawful flow.
Truth is experienced as release into vastness; obstruction is falsehood/constriction.
Cosmic liberation: opening of the waters and widening of the worlds.
Aurobindonian psychology: Vṛtra as subconscient resistance; samudra as oceanic consciousness.
monsoon-storm imagery (symbolic)
rainy/monsoon (suggested)
Storm-force = concentrated will; dragon = constriction pattern; waters = released consciousness and delight; ocean = vast being.
- What is the primary Vedic 'mythologem' present in this verse?
- Vṛtra-slaying and the release of the waters: Indra breaks the Coverer and sets free the pent-up streams. Inner sense: the divine mind-force shatters obstruction in the subconscient and releases the flowing energies of truth-consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘dragon/obstructor slain, waters released’ motif is widely Indo-European (storm-god vs. serpent/dragon). The root √ ‘cover’ has broad IE parallels in concealment/covering semantics; the storm-god myth is typologically comparable to Hittite Tarḫunna/Illuyanka, Greek Zeus/Typhon (structural, not direct linguistic identity).
- What is the relationship between the Rishi and the Devata here?
- The rishi recalls Indra’s archetypal act as assurance of present help: the same force that shattered Vṛtra can break the seeker’s inner obstruction. Praise becomes a remembering that reactivates the power.
Obstacle-breaking and release: identify one constriction; invoke Indra’s decisive force; then allow energy/emotion to flow into spacious awareness.
Maṇipūra (force to break knots) opening into Anāhata (flow) and Ājñā (clarity)
Kapalabhāti (mild, 30–60 strokes) or strong exhale practice to ‘drive forth’ energy, followed by long slow breathing to stabilize the released flow.
From constricted/blocked to wide, flowing, oceanic awareness.
Chant once with firm tone; immediately sit and feel where ‘Vṛtra’ is lodged (tightness, fear, inertia). On each exhale, imagine the knot breaking ‘joint by joint’; then rest in a spacious ‘ocean’ field without forcing.
Maintain Vedic accenting; emphasize the kinetic verbs (adhvanīt, rujan, airayat) according to accent marks in the recited text.
Let ‘vi vṛtram’ be sharp and clipped; open the vowel space on ‘apaḥ samudram’ to sonically enact release into vastness.
manyur: ‘man-yur’ (ny cluster), adhvanīt: retroflex ṇ; long ī, parvaśo: ‘par-va-śo’ with ś clear, airayat: ‘ai-ra-yat’ diphthong ai distinct
Firm, forceful, controlled; avoid strain—power with clarity.
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