Rig Veda Sukta 34
Mandala 5Sukta 348 Mantras

Sukta 34

Sukta 5.34

Rishi

Atri (Ātreya tradition; Mandala 5 is predominantly attributed to the Atris)

Devata

Indra (with ritual actions of Soma pressing; Indra as brahma-vāhas, bearer of the Word)

Chandas

Trishtubh (likely; RV 5.34 is predominantly Triṣṭubh)

ريغفيدا 5.34 ترنيمةٌ أترية تستدعي إندرا عبر عصر السُّوما، وتمجّده بوصفه ajātaśatru («غير مولودٍ للعداوة») وbrahma-vāhas («حامل الكلمة/البرهمن»). وهي تقابل بين العاصرين المنضبطين المقدّمين للقرابين وبين غير العاصرين، وتعرض إندرا قوةً تُطلق النظام الكوني في الحركة، وتُخضع القوى المُعيقة، وتدفع الذبيحة قُدماً نحو الظفر والزيادة.

Recitation with translationRig Veda 5.34

Mantras

Mantra 1

अजातशत्रुमजरा स्वर्वत्यनु स्वधामिता दस्ममीयते । सुनोतन पचत ब्रह्मवाहसे पुरुष्टुताय प्रतरं दधातन ॥

يا قوةً لا تشيخ، غنيةً بنورِ السماء، اتّبعي أثرَ السْفَدْها (svadhā: ناموس الذات) متقدّمةً نحو صانعِ العجائب، ذاك الذي هو «غيرُ مولودٍ للعداوة». اعصروا وهيّئوا القُربان؛ واجعلوا اندفاعًا أماميًّا أسرعَ لحاملِ البْرَهْمَن (الكلمة المقدّسة) الكثيرِ التسبيح—لكي يمضي اليَجْنَا الباطنُ في مساره.

Mantra 2

आ यः सोमेन जठरमपिप्रतामन्दत मघवा मध्वो अन्धसः । यदीं मृगाय हन्तवे महावधः सहस्रभृष्टिमुशना वधं यमत् ॥

هو الذي ملأ بطنَه بسوما وابتهج—ذلك السخيّ—برشفةٍ مُعسَّلة: وحين التمس سلاحًا ذا ألفِ حدٍّ ليضرب «الوحشَ» المقاوم، ثبّت الرِّشي أُشَنَس له قوّةَ القتل تلك. وهكذا يصير الفرحُ إرادةً مشحوذةً للغَلَبة.

Mantra 4

यस्यावधीत्पितरं यस्य मातरं यस्य शक्रो भ्रातरं नात ईषते । वेतीद्वस्य प्रयता यतंकरो न किल्बिषादीषते वस्व आकरः ॥

مَن صرعَ الأبَ والأمَّ، وأمامَه لا يثبتُ حتى الأخُ مقاومةً—فهو حقًّا يَعرِفُ القوى المدفوعةَ إلى الأمام في هذا الكائن. ومَن يجعلُ جهدَ النفسِ منضبطًا ومقرونًا بالنِّير لا يَخشى اللومَ؛ بل يصيرُ منجمَ وفرةٍ، يا فاسو—هكذا تكونُ سطوةُ إندرا العاتية.

Mantra 5

न पञ्चभिर्दशभिर्वष्ट्यारभं नासुन्वता सचते पुष्यता चन । जिनाति वेदमुया हन्ति वा धुनिरा देवयुं भजति गोमति व्रजे ॥

ليس بخمسةٍ ولا بعشرةٍ يبتغي مجرّدَ قبضةٍ؛ ولا يُصاحِبُ غيرَ العاصرين (للسوما)، ولا حتى مَن يزدهرُ ظاهرًا. إنّه يَغلِبُ بالمعرفة—أو يَصرَعُ بتلك القوّة الدافعة؛ ويُقسِمُ لطالبِ الآلهةِ القطعانَ المضيئةَ في الحظيرةِ الغنيّةِ بالبقر. هكذا يختارُ إندرا.

Mantra 6

वित्वक्षणः समृतौ चक्रमासजोऽसुन्वतो विषुणः सुन्वतो वृधः । इन्द्रो विश्वस्य दमिता विभीषणो यथावशं नयति दासमार्यः ॥

بِحِذقٍ نافذٍ، عند التقاء الفصول أدارَ العجلةَ؛ منفصلًا عن غيرِ العاصرين (للسوما)، مُنمّيًا للعاصرين: إندرا، مُروِّضَ الجميع، مُهيبًا في بأسه، يسوقُ الداسا—الطبيعةَ المظلمةَ المستعبَدة—كما يشاء؛ بينما تمضي قوّةُ الآريا، النبيلةُ الساعية، إلى الأمام. هكذا يكونُ الإلهيّ.

Mantra 7

समीं पणेरजति भोजनं मुषे वि दाशुषे भजति सूनरं वसु । दुर्गे चन ध्रियते विश्व आ पुरु जनो यो अस्य तविषीमचुक्रुधत् ॥

إنّه يطردُ من الـPaṇi لذّةَ المتاعِ المكنوزةَ لطالبها؛ ويُقسِّمُ للواهِبِ ثروةً قويّةً مُشِعّة. وحتى في الممرّات العسيرة يُسنَدُ الجمعُ كلُّه—كلُّ من لم يَغْضَبْ على سَطوَتِه.

Mantra 8

सं यज्जनौ सुधनौ विश्वशर्धसाववेदिन्द्रो मघवा गोषु शुभ्रिषु । युजं ह्यन्यमकृत प्रवेपन्युदीं गव्यं सृजते सत्वभिर्धुनिः ॥

لمّا وجدَ إندرا السخيُّ الشعبينِ ذوي الخزائنِ الحسنة—جيوشَ الكون—بين الأبقارِ اللامعة (الأشعّة)، جعلَ أحدَهما رفيقَ نيرٍ للآخر؛ فالـDhuni، المُزلزِلُ الدافع، بقواه يُطلِقُ صعودًا الماشيةَ المضيئة.

Mantra 9

सहस्रसामाग्निवेशिं गृणीषे शत्रिमग्न उपमां केतुमर्यः । तस्मा आपः संयतः पीपयन्त तस्मिन्क्षत्रममवत्त्वेषमस्तु ॥

أُسبِّحُ Agniveśi ذا الأناشيدِ الألف، قاهرَ الخصوم؛ يا أغني، يا رايةَ الطالبِ الآريّ التي لا نظير لها. فلتنتفخْ له المياهُ المجموعةُ امتلاءً؛ وليكنْ فيه سلطانُ kṣatra قويًّا مُشِعًّا.

Inside Sukta 34

How it unfolds

  1. Where it opens

    A direct ritual summons: the community is urged to press and prepare offerings for Indra, praised as ageless, radiant, and free from innate hostility (ajātaśatru).

  2. Development

    Indra’s responsiveness to Soma and mantra is expanded into a wider vision of his governance—he strengthens the pressers, separates them from the non-pressers, and establishes forward movement through ordered time and force.

  3. Climax

    Indra appears as the universal tamer and formidable ruler who leads the lower, servile nature according to his will, making the sacrifice an instrument of mastery and ascent.

  4. Where it settles

    The hymn settles into assurance: right offering and right word bring increase, protection, and sovereign vigor (kṣatra/ojas) to the worshipper under Indra’s victorious guidance.

The deity: Indra

  • In the VedaIndra is the mighty wielder of force and victory, the great drinker of Soma, praised for breaking obstacles, releasing the powers of increase, and responding swiftly to the call of well-made hymns and offerings. In this sukta he is celebrated as brahma-vāhas, the one who bears and effectuates the brahman (inspired word/power of mantra).
  • Cosmic functionHe energizes the cosmic movement—setting things into motion, strengthening the life-forces, and establishing victorious order by subduing hostile or inert powers that obstruct growth.
  • Inner significanceIndra represents the awakened will and luminous strength in the seeker: the capacity to press out the essence (Soma), translate mantra into effective action, discipline lower impulses, and lead consciousness toward a nobler, freer state.

The seer

  • Atri (Ātreya)Ātreya (Atri-gotra) · One of the most prominent Rigvedic seers; the Atri tradition is central to Mandala 5 and is associated with luminous insight, healing, and the right ordering of the sacrifice through inspired speech.

Famous verses

ajātaśatrum … brahmavāhase
Verse 5.34.1Sets the ritual frame (Soma pressing and preparation) and defines Indra with two signature epithets—ajātaśatru and brahma-vāhas—linking mantra-power to effective divine action.Read verse 5.34.1 →
asunvato viṣuṇaḥ sunvato vṛdhaḥ
Verse 5.34.6A strong theological statement: Indra establishes dynamic order (the ‘wheel’ in the seasonal junction), increases the pressers, and disciplines obstructing or lower forces—key to the sukta’s ethical-ritual contrast.Read verse 5.34.6 →
सं यज्जनौ सुधनौ विश्वशर्धसाववेदिन्द्रो मघवा गोषु शुभ्रिषु । युजं ह्यन्यमकृत प्रवेपन्युदीं गव्यं सृजते सत्वभिर्धुनिः ॥
Verse 5.34.8Serves as the hymn’s culminating thrust (typical of Indra-suktas): a compact request for victorious power and protection that seals the offering with confidence in Indra’s might.Read verse 5.34.8 →

Attributes of the deity

  • Soma-loving
  • Victory-giving (jaya, vṛtra-han impulse)
  • Brahma-vāhas (bearer of the Word)
  • Tamer and disciplinarian of obstructing forces
  • Swift helper when invoked by right ritual and praise

Also by this seer

  • Many hymns of Rig Veda Mandala 5 attributed to the Ātreyas (Atri family)
  • Atri is remembered in later Vedic-Itihāsa traditions among the Saptarṣi (Seven Seers)
  • Associated in tradition with hymnic vision that strengthens Agni–Soma–Indra ritual work

The rite, step by step

  • Kindle and establish the sacrificial fire; prepare the sacred space and seats for the gods.
  • Press the Soma (sunotana) and purify it; cook/prepare the offering (pacata) as indicated by the hymn’s ritual imperatives.
  • Recite the Triṣṭubh verses as an invocation to Indra, praising him as ajātaśatru and brahma-vāhas.
  • Offer Soma-libations to Indra with accompanying mantras, asking for a ‘swifter forward impulse’ and victorious force.
  • Conclude with thanksgiving/praise and reaffirmation of order: separation from non-pressers and increase for the pressers (the faithful performers).

Offerings

  • Soma juice (primary)
  • Ghee/clarified butter into Agni
  • Cooked oblation/anna or sacrificial preparation as part of the pressing session

Frequently Asked Questions

It is a Soma-ritual hymn calling Indra to the offering, praising him as the power that turns mantra and sacrifice into victory, strength, and right order.

Because the hymn ties spiritual and social success to disciplined ritual effort: those who press and offer are strengthened, while neglect of the offering represents inertia or refusal of sacred order.

It presents Indra as the bearer and carrier of brahman—i.e., the inspired Word/mantra—so the hymn suggests that true speech and right offering become effective power through him.

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