Mandala 1
मण्डल 1
The Grand Opening
Maṇḍala 1 opens the Ṛgveda with a programmatic sacrificial vision: Agni as the invoked priest, Soma as the consecrating drink, and Indra as the victorious power who secures light, waters, and wealth. As a late, miscellaneous compilation, it gathers voices from multiple ṛṣi lineages (notably Madhucchandas, Gotama, and Kāṇva), moving from liturgical invitations and paired-deity offerings to cosmic reflection and benediction. Its hymns repeatedly link ritual success to ṛta (cosmic order), portraying the sacrifice as the means by which prosperity, protection, and right sovereignty are established. The book also preserves iconic speculative and “riddle” passages that articulate unity behind the many divine names.
Suktas in Mandala 1
Sukta 1
Sukta 1.1
This inaugural hymn of the Rig Veda invokes Agni as the foremost priest (purohita) of the sacrifice, the divine messenger who brings the gods and establishes prosperity. Across nine Gāyatrī verses, Agni is praised as seer-willed, truth-bearing, and the best bestower of “treasures,” culminating in an intimate prayer that he be approachable like a father for the worshiper’s well-being.
Sukta 2
Sukta 1.2
Rig Veda 1.2 is an early Soma-offering hymn that first invites Vāyu, the swift Life-Breath, to come to the sacrifice and drink the prepared Soma. It then widens the invocation to paired deities—Vāyu with Indra, and finally Mitra-Varuṇa—seeking inspired power, victorious energy, and the discerning right-order (dakṣa) needed for effective sacred action.
Sukta 3
Sukta 1.3
RV 1.3 is an early Gāyatrī hymn of invitation and welcome, calling the Aśvins—swift twin gods of dawn and rescue—to the sacrifice to accept the offered oblations and bring strength, joy, and abundance. The hymn expands the invocation to the Viśve Devāḥ (All the Gods) and culminates in a luminous affirmation of Sarasvatī as the awakener of inspired thought (dhī), so that the rite becomes both an outer offering and an inner awakening of clarity.
Sukta 4
Sukta 1.4
This Gāyatrī hymn invokes the divine power that makes the sacrifice effective—Agni as the well-shaped, unbroken force of offering and aspiration—called day after day for protection and increase. It also turns toward Indra as the securing Peace and mighty helper of the Soma-presser, asking for good repute, plenitude, and safe passage beyond obstacles. Together, the hymn frames the early Vedic ritual as an inner-and-outer act: kindling will (Agni) and receiving victorious protection (Indra).
Sukta 5
Sukta 1.5
RV 1.5 is an invitation to Indra to come, take his seat in the sacrifice, and drink the freshly pressed Soma while the companions raise the stoma (hymn of praise). It celebrates Indra’s immediate, full-grown might—born for Soma and for supremacy—and ends with a protective prayer that hostile mortal forces not harm the worshippers, while Indra drives away the blow of destruction.
Sukta 6
Sukta 1.6
RV 1.6 is an Indra hymn in Gāyatrī meter that links Indra’s victorious might with a luminous, solar “rocanā” radiance that is yoked and set in motion for cosmic action. The poets approach Indra through inspired speech, seeking “sāti” (winning/conquest) from every level of the cosmos—heaven, earth, and the wide mid-spaces—so that the power of victory becomes present in their life and rite.
Sukta 7
Sukta 1.7
RV 1.7 is a compact Gāyatrī hymn that repeatedly affirms Indra as the primary focus of praise for singers and seers, strengthened by luminous hymns and inspired speech. It asks the ever-giving “bull” Indra to enlarge the offered essence and to turn his undivided power toward the worshippers for victory, protection, and increase.
Sukta 8
Sukta 1.8
RV 1.8 is a Gāyatrī hymn to Indra that asks for a victorious, ever-increasing rayi (wealth/power of plenitude) and for Indra’s protection in the communal sacrifice. It moves through images of gathering, inspired thought, and the winning of “offspring” (toka) toward the culminating act of praise to Indra as Soma-drinker, by which strength and delight are secured.
Sukta 9
Sukta 1.9
RV 1.9 is a compact Gāyatrī hymn inviting Indra to the Soma-pressing, urging him to drink the exhilarating essence and to empower the worshippers with victorious strength. The poet repeatedly links Indra’s presence with increase—of force (ojas), luminous might (dyumna), and wealth (rāyas)—so that the sacrificers may be propelled toward success and renown.
Sukta 10
Sukta 1.10
This hymn invokes Indra (Śatakratu) as the power who is strengthened by inspired chant and who, in return, grants victorious energy, fame, and abundance. Through praise that “raises” Indra like a staff, the poet asks him to open the hidden “cows” (lights/treasures), widen the way, and make rādhas (plenitude) manifest for the worshippers.
Sukta 11
Sukta 1.11
RV 1.11 is a compact Triṣṭubh hymn that magnifies Indra through praise, recalling his decisive heroic deeds—especially the opening of Vala’s cave and the release of the luminous “cows” (rays/wealth). It seeks Indra’s victorious power, protection, and abundant gifts, affirming that his generosity exceeds all count when invoked by true-minded worshippers.
Sukta 12
Sukta 1.12
This Gāyatrī hymn chooses Agni as the divine messenger and Hotṛ who carries the sacrificer’s praise and offerings to the gods and brings their blessings back. It praises Agni as all-knowing, truth-founded, and a remover of inner affliction, asking him to make the rite effective and to accept the final stoma with his bright flame.
Sukta 13
Sukta 1.13
RV 1.13 is a concise invitatory hymn that kindles Agni as hotṛ and messenger, asking him to bring the gods to the sacrifice and to make the offering effective. The verses proceed like a ritual roll-call—invoking key divine powers (including Night and Dawn) to sit on the barhis and partake—culminating in the household yajña made ready with svāhā so the gods may gather and strengthen the sacrificer.
Sukta 14
Sukta 1.14
RV 1.14 is an invocatory Agni-hymn in Gāyatrī metre where the Kaṇva seer asks Agni to come with the Viśve Devāḥ for Soma-drinking and to perform the yajña as the flawless Hotṛ. The hymn repeatedly emphasizes Agni’s role as summoner and carrier—bringing the gods “here,” establishing ṛta (right order), and enabling the honeyed delight (madhu/Soma) to be rightly received.
Sukta 15
Sukta 1.15
RV 1.15 is a Gāyatrī hymn that invites Indra to drink the Soma in harmony with ṛta (right order), so that his strength and protection may manifest for the sacrificer. It moves through the Soma-pressing atmosphere—stones, priests, and the wealth-giving power Draviṇodā—then closes by grounding the rite in the Gārhapatya fire, with Agni as the orderly leader of sacrifice.
Sukta 16
Sukta 1.16
This Gāyatrī hymn of Medhātithi Kāṇva is an urgent invitation to Indra to come swiftly with his tawny steeds to the Soma-pressing and drink. The poet offers praise (stoma) as a seat for the god, asks him to be exhilarated by Soma like a thirsty bull, and finally petitions Indra (Śatakratu) to fulfill the worshippers’ desire with cattle, horses, and victorious strength.
Sukta 17
Sukta 1.17
This hymn invokes Indra and Varuṇa together as dual “sovereigns” who protect, bless, and set human life in right order. It seeks their grace for strength (Indra) harmonized with truth and law (Varuṇa), so that the worshipper’s will (kratu) becomes fit for inspired praise and effective ritual. The closing verses emphasize that well-formed stuti (praise) should reach the two gods and be made to prosper as a shared, communal hymn.
Sukta 18
Sukta 1.18
This hymn invokes Brahmaṇaspati, lord of sacred speech and priestly power, to make the Soma “golden” and to render the seer fit for inspired utterance and effective sacrifice. It asks for protection—along with Soma, Indra, and the right-giving power Dakṣiṇā—from sin, error, and constriction, so that the rite becomes a luminous, heaven-like dwelling of praise.
Sukta 19
Sukta 1.19
RV 1.19 is a brief Gāyatrī hymn repeatedly inviting Agni to come “with the Maruts” to the beautiful, well-ordered sacrifice, to guard it (gopīthā) and empower the rite. The Maruts are praised as bright yet formidable, strong in rightful rule and destroyers of what harms, so that their storm-force and Agni’s flame together clear obstacles and kindle inspired action. The hymn culminates in the Soma-offering motif: the priest pours the honeyed Soma for Agni’s first draught, sealing the alliance of fire, breath-winds, and offering.
Sukta 20
Sukta 1.20
This Gāyatrī hymn fashions a stoma (praise-formula) to call forth Indra’s “birth” or manifest presence in the sacrifice and in the human vessel, as the best setter of treasures. It then widens the invocation into a coordinated arrival of divine powers—Indra with the Maruts and the royal Ādityas—while recalling the R̥bhus’ exemplary “right workmanship” by which they won an honored sacrificial share among the gods.
Sukta 21
Sukta 1.21
This brief Indrāgnī hymn is a dual-invocation calling Indra and Agni to approach the Soma-pressing and accept the praise offered to them together. It emphasizes their shared might, their readiness to come to the sacrifice, and their capacity to keep the worshipper awake in truth and grant protective peace (śarma).
Sukta 22
Sukta 1.22
This hymn opens as a dawn-invocation to the Aśvins, urging the swift twin healers to arrive and drink the Soma, bringing awakening, protection, and effective power. As it unfolds, the prayer widens to supportive divine forces (including a group of goddesses as sustaining “queens”), and culminates in the celebrated vision of Viṣṇu’s “highest step,” the supreme station kindled by wakeful seers.
Sukta 23
Sukta 1.23
RV 1.23 opens as a Soma-invitation hymn, calling Vāyu to come swiftly and drink the freshly pressed, potent Soma set out on the ritual grass. As the hymn unfolds, it broadens into allied invocations (notably to Pūṣan and Agni), seeking guidance, recovery of what is lost, and the integrative blessings of radiance, progeny, and long life, with the gods as witnesses of the sacrificer’s aspiration.
Sukta 24
Sukta 1.24
RV 1.24 opens with an earnest question—“which immortal’s beautiful Name should we hold?”—and quickly gathers around the majesty of the Āditya Varuṇa and the wideness of Aditi. The hymn praises Varuṇa’s ṛta-governance (cosmic order) that sets the Sun on its path, and it culminates in a penitential plea to loosen Varuṇa’s binding nooses, so the worshipper may return to Aditi’s unbounded freedom and blamelessness.
Sukta 25
Sukta 1.25
This hymn is a confession and plea to Varuṇa: even when humans repeatedly fail to uphold his ṛta (cosmic-moral order), the poet asks for pardon and restoration. It praises Varuṇa as the all-seeing guardian who knows what is done and what remains, and culminates in the famous request to be released from Varuṇa’s binding “nooses” (pāśa) so life may continue in freedom and truth.
Sukta 26
Sukta 1.26
RV 1.26 is an Agni hymn that invites the sacrificial Fire to “clothe” himself in strengthening powers and to carry the rite forward as a straight, effective movement (adhvara). It emphasizes Agni’s unique role as the universal mouth and mediator: whatever deity is worshiped, the offering is truly kindled into Agni, who then conveys it to all the gods. The hymn culminates in a prayer that Agni, in all his forms, uphold both the sacrifice and the inspired word so that the offering becomes victorious and fruitful.
Sukta 27
Sukta 1.27
This hymn chiefly praises Agni as the cherished, wealth-bringing fire who rules and guides the sacrificial journey (adhvara), ensuring right movement and successful offering. It asks Agni to aid the worshipper in conflicts and in the winning of strength, so that enduring impulses (iṣaḥ) and prosperity may be mastered. The closing verse broadens into reverence for all the Gods, praying that the chant and aspiration not be cut short by powers beyond the human singer.
Sukta 28
Sukta 1.28
This hymn frames the Soma-pressing as a living, sounding rite: the pressing-stone, mortar, bowls, and sieve are invoked as they awaken Indra and make the offering effective. It sacralizes the audible rhythm of pounding and pressing as a victorious proclamation, culminating in the careful transfer and purification of Soma so the clarified draught may be rightly set forth for the deity.
Sukta 29
Sukta 1.29
This Indra hymn (with a recurring refrain) asks the Soma-drinking, truth-bearing hero to make the poets’ praise effective and to grant tangible prosperity—cattle, horses, and “shining thousandfold” abundance. It also petitions Indra to break obstructive forces and hostile clamour, so that gifts and right utterance may awaken and prevail.
Sukta 30
Sukta 1.30
This hymn is primarily an invocation to Indra, urging him to come swiftly to the Soma-pressing, drink the offered Soma, and grant victory, strength, and radiant wealth (rayi). It praises Indra as the vajra-bearing, hundred-powered friend who breaks obstacles and makes the sacrificers prosper, while moving through requests for aid, protection, and successful fulfillment of the rite.
Sukta 31
Sukta 1.31
RV 1.31 is a Triṣṭubh hymn to Agni that praises him as the first seer among the Aṅgirasas, the auspicious friend of gods and men, and the steadfast guardian of ṛta (cosmic order). It asks Agni to kindle right action and right thought, to bring abundant wealth and heroic strength, and to lead the worshippers toward the “better” (vasyaḥ) through a united, fortunate mind.
Sukta 32
Sukta 1.32
This hymn celebrates Indra’s primal hero-deed: the slaying of Vṛtra (Ahi), the obstruction that held back the waters, and the consequent release of the life-giving streams. It recounts Indra’s irresistible vajra-might, the breaking of mountain fastnesses, and the restoration of cosmic order and human flourishing. The sukta functions as a praise-invocation that magnifies Indra’s power so that he may again remove obstacles and grant victory, rain, and stability.
Sukta 33
Sukta 1.33
RV 1.33 is a Triṣṭubh hymn to Indra that seeks the Lord of might as the finder and restorer of “cows” (light, wealth, and right direction), asking him to turn his plenitude toward the worshippers. It praises Indra’s unoverpassable power—guarded and ringed with solar watchfulness—and recalls concrete acts of aid in contests, field-winning, and the protection of rightful gains. The hymn’s purpose is to invoke Indra for victory, luminous prosperity, and steadfast discernment amid rivalry and obstruction.
Sukta 34
Sukta 1.34
This hymn invokes the Aśvinau (Nāsatyas) to come repeatedly—“thrice today” and “day by day”—with their swift chariot, bringing ever-new inspiration, protection, and life-sustaining aid. It praises their wide-ranging movement, timely rescue-power, and their capacity to bestow wealth rich in heroic strength (suvīra), culminating in a direct plea for growth and victory in the gaining of vigor.
Sukta 35
Sukta 1.35
RV 1.35 is a Savitṛ-hymn that begins by invoking Agni, Mitra–Varuṇa, and Rātrī as protective supports, then turns to Savitṛ as the divine impeller who guides beings along safe, well-made paths. The hymn contemplates Savitṛ’s cosmic ordering—his stations across the worlds, even touching Yama’s realm—and asks for protection, right direction, and an inner “spoken” guidance that leads from obscurity to clear seeing.
Sukta 36
Sukta 1.36
RV 1.36 is an Agni-hymn of the Kaṇvas that invokes the divine Fire as the mighty, universally adored priest who carries human speech and offering toward the gods. It praises Agni as kindled upon Ṛta (cosmic order), asks that he be strengthened by the hymn itself, and culminates in a protective appeal that his fierce flames burn away Rakṣasa and all hostile, crooked forces.
Sukta 37
Sukta 1.37
This hymn is a vibrant praise of the Maruts, the storm-host, celebrated for their irresistible rush, radiant chariots, and awe-inspiring power that makes even Earth tremble. The Kaṇva seer calls them to come with their ordered energy, to awaken strength, joy, and right-moving force in the worshippers. It culminates in an affirmation of fellowship with the Maruts and a wish to live a full life sustained by their exultant might.
Sukta 38
Sukta 1.38
This hymn invokes the Marut-host as the swift, thunder-voiced companions of Indra, asking what delight draws them and urging them to accept the well-prepared offering. It praises their stormy brilliance—lightning, rain, and roaring power—while seeking protection, increase, and inner strengthening for the worshippers. The sukta culminates in a direct call to adore the Maruts and to have their might “grow here within us.”
Sukta 39
Sukta 1.39
This hymn calls to the Maruts as they surge from distant realms with blazing power, asking by whose impulse they move and whom they intend to aid or strike. It vividly portrays their roaring chariots, earth-shaking approach, and irresistible force, while seeking their protection against hostile powers—especially those opposed to inspired vision (ṛṣi).
Sukta 40
Sukta 1.40
This hymn is an invocation to Brahmaṇaspati, the Lord of sacred speech and prayer, to rise and lead the sacrifice so the mantra becomes effective and protective. The Maruts are called to advance with their generous power, while Indra is urged to act as the swift impeller and unconquerable force that establishes secure well-being even amid fear and conflict.
Sukta 41
Sukta 1.41
This hymn invokes the Ādityas—Varuṇa, Mitra, and Aryaman—as far-seeing guardians of ṛta (cosmic and moral order), asking for protection from defeat, error, and hostile designs. It presents them as guides who lead the sacrifice on the “straight path,” ensuring right thought, social harmony, and safe passage through dangers. The closing accent is ethical: discernment is urged even toward seemingly generous people, and one should not be drawn to harmful speech.
Sukta 42
Sukta 1.42
This hymn is a travel-prayer to Pūṣan, asking him to go before the worshipper on the road, remove distress and danger, and guide safely to the desired destination. It also seeks well-won prosperity—rightly gained and rightly enjoyed—under Pūṣan’s guardianship, concluding with peaceful praise rather than contention, and a request for enduring riches.
Sukta 43
Sukta 1.43
RV 1.43 is a concise Gāyatrī hymn to Rudra that seeks the right, heart-settling word of praise—one that turns the formidable god into a source of peace, protection, and well-being. It highlights Rudra’s beneficent, luminous aspect (shining like the Sun and gold) while implicitly acknowledging his awe-inspiring power, aiming to secure healing and auspiciousness for the worshipper and community.
Sukta 44
Sukta 1.44
RV 1.44 is a dawn-linked Agni hymn that kindles the sacred fire as the divine messenger, asking him to bring the gods who awaken with Uṣas and to bestow “many-hued” prosperity on the generous worshipper. As the praise unfolds, Agni is invoked in a broad morning constellation—Savitṛ, Uṣas, the Aśvins, Bhaga, the Maruts, and Varuṇa—so that the rite becomes a coordinated welcoming of divine powers into the Soma sacrifice and the order of ṛta.
Sukta 45
Sukta 1.45
This hymn addresses Agni as the priestly summoner who brings the divine clans—Vasus, Rudras, and Ādityas—into the human sacrifice and makes the rite “well-pathed” (su-adhvara). It repeatedly asks Agni to carry the oblation and the worshiper’s intent upward, so the human community of Manu may be aligned with the cosmic order. The close links Agni’s yajana with Soma’s presence, culminating in a call for the gods to drink and for the rite to transcend ordinary time.
Sukta 46
Sukta 1.46
RV 1.46 is a dawn-invocation that ushers in the Aśvins through the manifestation of Uṣas, praising the divine twins as swift rescuers and healers who arrive on their radiant chariot. The hymn asks them to cross the “rivers” of existence, accept Soma, and grant protection, well-being, and unobstructed aid to the worshipper and community.
Sukta 47
Sukta 1.47
This hymn of Kaṇva invokes the Aśvinau to come swiftly in their radiant chariot and drink the sweetest Soma pressed for them, “increasing Ṛta” and restoring well-being. It repeatedly asks the Twin Healers to bestow ratna (jewels/powers) and rayi (prosperity, plenitude) drawn from every realm—earthly depths and heavenly expanses—upon the generous worshipper. The sukta closes by reaffirming the Aśvins’ long-standing intimacy with the Kaṇva ritual sessions, making the invitation both personal and traditional.
Sukta 48
Sukta 1.48
This hymn is a dawn-invocation to Uṣas, asking her to rise with sweetness, vast light, and generous wealth, awakening human life into clarity and right activity. Across its verses, Dawn is praised as the revealer who dispels darkness, brings auspiciousness and strength, and harmonizes the worshipper with plenitude, splendour, and the sustaining powers of nourishment.
Sukta 49
Sukta 1.49
This brief Uṣas hymn invites Dawn to arrive from the luminous heights with her auspicious powers, bringing wakefulness, order, and the right rhythms of life. It depicts all beings—winged, two-footed, and four-footed—stirring into motion in accordance with ṛta (cosmic truth), as her rays illumine the whole shining realm. The Kāṇvas conclude by explicitly calling her with inspired speech, seeking true riches and inner clarity.
Sukta 50
Sukta 1.50
RV 1.50 is a luminous praise of Sūrya as Jātavedas—the all-knowing, all-revealing power whose rays lift him into view for every being. The hymn tracks his daily ascent and wide course through heaven and midspace, portraying him as measurer of time, witness of births, and awakener of consciousness. It culminates in a protective prayer: as the Āditya rises with total force, may he subdue hostile forces and keep the worshipper from the hater’s power.
Sukta 51
Sukta 1.51
RV 1.51 is a vigorous Indra-hymn that extols him as the overflowing ocean of wealth and the unconquerable champion whose greatness exceeds human measure. The poet seeks Indra’s aid in conflict and communal striving, asking him to discern allies from adversaries, subdue lawless forces, and grant heroic strength and protective shelter to the sacrificers.
Sukta 52
Sukta 1.52
RV 1.52 is an Indra-stuti centered on the Vṛtra-slaying victory that releases the waters and establishes the Sun for human sight and order. The hymn praises Indra as the forceful, swift-moving champion invoked by well-made speech, accompanied by the Maruts and rejoiced in by the gods. Its purpose is to turn Indra toward the sacrificer for protection, passage (gātu), and abundance won through his decisive battle-power.
Sukta 53
Sukta 1.53
This Triṣṭubh hymn of Viśvāmitra offers a “new speech” of praise to Indra, invoking him in the radiant seat of the sacrifice and affirming that true treasure is won by sincere striving, not by empty flattery. It celebrates Indra’s Soma-born might in Vṛtra-slaying and obstacle-breaking, and ends with a prayer that the worshippers may become Indra’s auspicious friends—endowed with heroic strength, longer life, and victorious forward movement.
Sukta 54
Sukta 1.54
This Indra-hymn of Viśvāmitra prays that the Maghavan not abandon the singers amid the crisis of battle and distress, affirming that his might has no limit. It recalls Indra’s world-shaking feats—rivers crying out, forests roaring, strongholds shattered—and turns these memories into a petition for protection, victorious power, and enduring prosperity for the community.
Sukta 55
Sukta 1.55
This hymn magnifies Indra’s immeasurable greatness—so vast that even heaven and earth cannot contain or gauge him—and celebrates his terrifying, radiant power in battle. It repeatedly evokes the forging and sharpening of the vajra (thunderbolt) as the decisive force that destroys obstruction and secures strength, protection, and undiminishing wealth for the people.
Sukta 56
Sukta 1.56
This hymn praises Indra’s irresistible forward surge: he rises like a swift steed, advances with the tawny-yoked chariot, and drives away darkness with roaring force. Empowered by his own Taviṣī (divine might), Indra upholds heaven and earth and, in the exhilaration of Soma, breaks Vṛtra’s bonds to release the waters. The sukta functions as an invocation of Indra’s victorious energy for protection, light, and abundance.
Sukta 57
Sukta 1.57
This six-verse Triṣṭubh hymn praises Indra as the immeasurable giver whose “hard-to-hold” bounty pours forth for all beings. It recalls his decisive victory-act: cleaving the great mountain with the vajra and releasing the pent-up waters, thereby sustaining the world. The poet positions the community as Indra’s dependents, urging him to accept their word and empower their life and strength.
Sukta 58
Sukta 1.58
RV 1.58 praises Agni as the Hotṛ and divine messenger who is set in motion by the rite, traversing the mid-space to summon the gods to the offering. The hymn blends Agni’s beneficent priestly role with his awe-inspiring, wind-driven, blazing power in the forest, and ends by asking him for shelter, protection from distress, and dawn-bringing inspiration and wealth.
Sukta 59
Sukta 1.59
This hymn praises Agni as Vaiśvānara—the universal fire in whom all other fires rejoice—and as the “navel” (central bond) of human settlements that holds people together in right order. It presents Agni as the inspired Hotṛ who carries ancient, mighty praises and offerings to the gods, granting strength, prosperity, and orderly life to the Bharadvāja lineage and to all peoples.
Sukta 60
Sukta 1.60
This short Triṣṭubh hymn praises Agni as the radiant “signal of the assembly” and the swift messenger whose action brings immediate effect in sacrifice. It recalls the mythic bringing of Agni by Mātariśvan to the Bhṛgus and links that primeval gift to the human act of kindling Agni again and again from the heart and from the ritual ground. The hymn culminates in the poet’s proclamation of Agni as lord of riches and in a dawn-oriented prayer for quick arrival and inner illumination.
Sukta 61
Sukta 1.61
RV 1.61 is a Trishtubh hymn in which the Gautamas offer a potent stotra to Indra, praising his overflowing greatness that spans heaven, earth, and midspace, and his irresistible battle-power that wins light and victory. The hymn repeatedly frames praise as a “gift” (brahmāṇi) that strengthens Indra, while also asking him to place inspired vision in the poets and to bring swift, dawn-born prosperity and intelligence.
Sukta 62
Sukta 1.62
This Triṣṭubh hymn offers a crafted “new” brahman (sacred formulation) to Indra, praising him in the Angirasa manner as the widely-heard lord of inspired speech and victorious force. It evokes Angiras-lineage imagery—seerly praise, cosmic upholding of heaven and earth, and Indra’s radiant chariot-team—to secure right guidance, protection, and dawn-borne inspiration for the worshippers.
Sukta 63
Sukta 1.63
This Triṣṭubh hymn praises Indra as the “Great One” whose might stabilizes heaven and earth and before whom even the mountains stand firm in awe. It petitions him to guard the worshippers from hostile forces, break resistance, and grant well-shaped strength, victory, and inspired wealth—especially at dawn through the Gotamas’ brahman (sacred utterance).
Sukta 64
Sukta 1.64
In this Marut-hymn, Nodhas Gautama crafts a “well-wrought” praise to the storm-hosts, celebrating their lion-like roar, brilliant forms, and unified power that breaks obstructions and drives the darkness away. The sukta moves from careful poetic invocation to vivid martial imagery, and ends as a practical prayer for firm, hero-bearing wealth and inspired strength aligned with ṛta (cosmic order).
Sukta 65
Sukta 1.65
RV 1.65 praises Agni as the hidden yet discoverable flame—tracked like prey in a cave—who is yoked by prayer and bears offerings to the gods. The hymn celebrates his irresistible surge (like a released steed or a flooding river) and portrays him as a far-shining knower, “born of ṛta,” guiding worship from obscurity to radiant order.
Sukta 66
Sukta 1.66
RV 1.66 praises Agni as a many-splendored, all-seeing presence—wealth, sun, breath, and an “eternal son”—who sustains life and awakens inner power. The hymn dwells on Agni’s radiant emergence among peoples, his battle-worthy force, and his ability to drive forward the currents of darkness so the luminous “cows” (rays/insights) align with the vision of heaven.
Sukta 67
Sukta 1.67
This hymn praises Agni as the swift-born flame in the wild and as Mitra-like Friend among humans—one who harmonizes the community through right hearing and willing obedience to ṛta. It depicts Agni as seeker and guardian of the luminous “herds” hidden in caves, and culminates in a vision of awakened intelligence (citti) established in the dwelling of the Waters, where the wise build concord together.
Sukta 68
Sukta 1.68
This hymn praises Agni as the ever-awakening Fire who rises toward heaven, orders the paths of the moving and the fixed, and "opens out" the nights—making room for light, knowledge, and right action. It asks Agni, the conscious Knower and household lord, to widen the doors of plenitude (rāyas) for those who offer and those who seek instruction from him.
Sukta 69
Sukta 1.69
This Agni-hymn praises the Fire as a radiant, heaven-like light who moves on the right path and awakens the sacrifice like a lover of Dawn. It presents Agni as the divine power invoked by united human communities, opening the doors to prosperity, protection, and the vision of the solar world (svar). The hymn’s purpose is to kindle Agni inwardly and outwardly so he may carry offerings and grant all attainments.
Sukta 70
Sukta 1.70
RV 1.70 is an Agni-hymn that prays for the winning of the “ancient plenitudes” through ārya-manīṣā (noble, ordered insight) and for Agni to secure all attainments. It portrays Agni as the conscious knower and guardian of the wide foundations of the rite and of life, who understands the births of gods and mortals and leads the seeker through inner and outer conflicts to right emergence and victory.
Sukta 71
Sukta 1.71
This hymn praises Agni as the Desired Flame awakened by yearning, and interweaves him with Uṣas, the Dawn whose many-colored rising draws all powers forward. It moves from the stirring of the hidden fire and the communal “sisterly” forces that follow Dawn, to a prayer for sustained vitality, right movement on the divine path, and protection of inherited bonds against harm and hostile speech.
Sukta 72
Sukta 1.72
This hymn praises Agni as the ever-active divine artisan who holds and “sets down” inspired works (kāvyāni) and becomes lord of riches and immortal powers. It weaves cosmological imagery—hidden secrets, the making of Heaven’s “two eyes,” and the releasing of rivers—into a ritual theology where Agni guards amṛta (immortality) and protects the sacrificer’s increase, stability, and onward journey.
Sukta 73
Sukta 1.73
RV 1.73 is an invocation to Agni as the well-guiding Hotṛ who expands the sacrificer’s “home” (sadman) into a space of blessing, prosperity, and right order. The hymn praises Agni’s wise leadership (supraṇīti), his power to release the flow of Ṛta (imagined as cows and rivers breaking obstruction), and ends by asking that the poet’s words be pleasing and that Agni’s well-yoked rule bring wealth and divinely allotted fame.
Sukta 74
Sukta 1.74
This hymn is an approach-prayer to Agni as the ever-near priest of the sacrifice, asking him to hear the singers both “from afar” and “here” at the rite. It praises Agni by epithets—well-invoked, godly, mighty, well-seated on the barhis—and presents him as the one who makes radiant hero-power and prosperity manifest for the offering worshipper and for the gods.
Sukta 75
Sukta 1.75
This short Agni-hymn invites the Fire-god to accept the poet’s most expansive, inspired speech and to take his seat at the altar as the receiving mouth of offerings. It then probes Agni’s human kinship—who truly belongs to him as friend, patron, and ritual partner—before culminating in a request that Agni sacrifice on our behalf to Mitra-Varuṇa and to the gods as the “vast Truth” (ṛtam bṛhat), bringing them into his own dwelling.
Sukta 76
Sukta 1.76
This short Triṣṭubh hymn of the Gautamas addresses Agni as the true Hotṛ and inner priest, asking what right mental approach and inspired insight best reaches him. It prays for Agni’s protective, purifying power to burn hostile forces (rakṣas) and to conduct the rite by bringing the Soma-lord (typically Indra) to the offering. The hymn closes by recalling Agni’s ancient seerhood and urging him to sacrifice today with the “glad ladle,” i.e., a willing and joyful intention.
Sukta 77
Sukta 1.77
This short Triṣṭubh hymn of the Gautamas asks what fitting, god-accepted word can truly praise Agni, the radiant Hotṛ who makes the Gods present in sacrifice. It then celebrates Agni as ṛtāvā (upholder of cosmic order), as inner resolve and right guidance, and as the power that increases glory, strength, and nourishment for the worshipper.
Sukta 78
Sukta 1.78
This brief Gāyatrī hymn calls Agni Jātavedas, the all-knowing fire, to be powerfully kindled and driven forward by inspired speech and "luminous strengths" (dyumnaiḥ). The seers of the Gotama line (and the Rahūgaṇas as named) invoke him as wide-seeing and most victorious in winning vāja—vital force and plenitude—so that his light and energy may work within the worshippers.
Sukta 79
Sukta 1.79
This hymn praises Agni as a radiant, swiftly moving power—dawn-bright and wind-like—who spreads through the midspace and awakens inspired action. It asks Agni to descend with protections and aids into the poets’ thoughts and chants, to drive away obstructing forces (rakṣas) and to establish the sacrifice in clarity and truth.
Sukta 80
Sukta 1.80
RV 1.80 is a Triṣṭubh Indra-hymn that celebrates how Soma-ecstasy and inspired speech (brahman/uktha) increase Indra’s might and propel his victory over the obstructing serpent (ahi/Vṛtra). The poets portray a collective liturgy—many voices, chants, and stobhas—following Indra’s “self-sovereignty” (svarājya), and they root this inspiration in ancient seers (Atharvan, Manu, Dadhyañc). The hymn’s purpose is both praise and empowerment: to summon Indra to the sacrifice, strengthen him through song, and secure release of power, rain, and prosperity for the worshippers.
Sukta 81
Sukta 1.81
RV 1.81 is a praise-hymn to Indra as the ever-growing power who wins battles, upholds the worlds, and protects his worshippers in great and small crises alike. It magnifies Indra’s unrivaled might—filling earth and spanning heaven—while also asking for practical aid: victory, protection, and discernment regarding hostile or non-offering people.
Sukta 82
Sukta 1.82
This six-verse hymn is an urgent invitation to Indra to hear the poets’ truthful speech and to come swiftly to the Soma offering. Refrain-like calls to “yoke the two tawny steeds” frame Indra’s approach on his bull-strong chariot, his recognition of the brimming Soma vessel, and his exhilaration from the pressed draughts. The hymn culminates in the poet’s act of yoking Indra’s horses through brahman (sacred utterance), asking him to take his seat and rejoice, with Pūṣan also mentioned as a companion presence.
Sukta 83
Sukta 1.83
This short Indra-hymn praises the mortal who prospers through Indra’s help—gaining horses, “cows” (rays/wealth), and abundance as waters fill a river. It recalls the Angirasa–Pani/Vala background where hidden wealth and light are won through right kindling and inspired effort, and it ends by locating Indra’s delight in the well-performed Soma-rite with chant, pressing-stone, and spread barhis.
Sukta 84
Sukta 1.84
This hymn is a Soma-pressing invocation to Indra, calling the “most potent” god to the sacrifice and asking him to arrive filled with indriya (victorious power) like the sun filling space with rays. It praises Indra’s vajra-wielding might, his companionship with the Maruts/cow-and-Soma powers that prepare the draught, and petitions him for unfailing protection and measured-out wealth for the peoples.
Sukta 85
Sukta 1.85
This hymn praises the Maruts—Rudra’s storm-born sons—as radiant, battle-strong powers who expand the worlds and energize the sacrifice. It celebrates their swift, shining march, their cosmic stature in heaven, and their intimate arrival to the ritual seat. The poet finally petitions them to bring their protective “shelters” and to bestow wealth and heroic strength upon the worshippers.
Sukta 86
Sukta 1.86
This hymn invokes the Maruts as mighty, heaven-ranging protectors who widen the paths, guard the worshipper, and uphold the striving peoples. The seer recalls long-standing devotion to them and asks for their active help—driving away hidden darkness and making luminous clarity prevail. Overall, it is a prayer for protection, communal strength, and the victory of light over obstructive forces.
Sukta 87
Sukta 1.87
RV 1.87 praises the Maruts as an irresistible, youthful host—straight-driving, unbending, radiant like dawn—whose movement and song expand splendour and courage. The hymn seeks their protection for inspired thought (dhī), and celebrates their truth, fearlessness, and inner “home” (dhāman) as a power that steadies and uplifts the worshipper.
Sukta 88
Sukta 1.88
This hymn is a dynamic invitation to the Maruts to arrive swiftly on their lightning-bright chariots and pour abundance, vigor, and protective power into the sacrificer’s space. It emphasizes that the poets (the Gotamas) raise effective mantra-force (brahman) that “lifts up” the wellspring of delight, so the Maruts may drink and, in turn, empower the community with increase and right-ordered energy.
Sukta 89
Sukta 1.89
This hymn is a broad benediction to the Viśve Devāḥ, inviting auspicious intentions (bhadrāḥ kratavaḥ) from all directions and asking the gods to protect and steadily increase the worshipper’s life-force and prosperity. It weaves together protective “svasti” formulas with a universal vision in which Aditi is affirmed as the all-encompassing ground of gods, worlds, and birth itself.
Sukta 90
Sukta 1.90
This hymn is a prayer to the collective “Immortal Powers” (amṛtāḥ)—often understood as the Ādityas and allied guardians of ṛta—to grant svasti (well-being), protection, and a secure inner and outer peace. It asks that hostile forces and ill-will be driven away, while the worlds of experience (night, dawn, earth-region, and heaven) become “honeyed” (madhu), i.e., harmonious, auspicious, and supportive of right living.
Sukta 91
Sukta 1.91
This hymn praises Soma (Indu) as the illumined guide who leads seekers on the “kingly path,” as the Fathers once did, and as the divine power that wins treasure among the gods. It repeatedly asks Soma to widen life-force, remove illness and disorder, increase wealth and plenitude, and fight for the worshipper’s rightful share in the luminous gains.
Sukta 92
Sukta 1.92
RV 1.92 is a Dawn-hymn that celebrates Uṣas as the ever-renewing power who raises the “banner” of light, releases the rays like ruddy cows, and sets the world into motion. The poet praises her unfailing recurrence, her beauty and beneficence, and her capacity to prolong life by driving away darkness and hostility. The hymn also turns toward ritual efficacy, culminating in an invitation for soma-drinking powers awakened at dawn to bring the gods for the offering.
Sukta 93
Sukta 1.93
This hymn invokes the paired deities Agni and Soma as a single coordinated power of sacrifice: Agni as the carrier and kindler, Soma as the enlivening draught and inspirer. It asks them to hear the poet’s well-made praise, accept the set-out oblations, and grant the sacrificer protection, strength, joy, and a well-heard, successful rite. The tone is practical and ritual-centered—“come, enjoy, shelter us, and establish śam/yoḥ (peace and welfare) in the worshipper.”
Sukta 94
Sukta 1.94
This hymn praises Agni as Jātavedas, the all-knowing Fire who carries offerings and also carries the community’s well-crafted praise like a well-yoked chariot. It asks for protection within Agni’s friendship, for the strengthening of the worshipper’s word in the assembly, and for long life and good fortune supported by allied cosmic powers.
Sukta 95
Sukta 1.95
This hymn unfolds a Vedic riddle of “two unlike forms” (often read as paired cosmic mothers such as Dawn–Night or Heaven–Earth) who nourish a hidden calf/child—an emergent sovereign power of order and skill (dakṣa). Through layered imagery of cows, light, and consecration, the hymn culminates in an explicit prayer to Agni to blaze forth with fame, supported by Mitra–Varuṇa, Aditi, the flowing Sindhu, and Heaven–Earth.
Sukta 96
Sukta 1.96
RV 1.96 is an Agni-hymn that praises the Fire as an ancient yet ever-new birth, upheld by the gods and set in power through the Waters, Mitra, and inspired intelligence (dhiṣaṇā). It portrays Agni as the “one child” jointly nurtured by Night and Dawn, shining between Heaven and Earth as golden radiance. The hymn culminates in a prayer that Agni, increased by kindling, grant radiant fame and abundance, supported by Mitra–Varuṇa, Aditi, Sindhu, Earth, and Heaven.
Sukta 97
Sukta 1.97
This short Agni-hymn is built around a repeated prayer: “Burn away from us the clinging evil (agham).” Agni is invoked as an all-facing, all-surrounding purifier who not only consumes impurity but also kindles prosperity (rayi) and carries the worshipper across danger like a boat over a flood. The sukta’s purpose is apotropaic and restorative—removal of sin/ill-luck and establishment of well-being (svasti).
Sukta 98
Sukta 1.98
This short Triṣṭubh hymn praises Agni as Vaiśvānara—the universal fire—enthroned as royal splendor over all worlds and working in concert with the Sun. It depicts him as upheld in heaven and earth, entering the herbs (healing powers), and asks for day-and-night protection, truth, and abiding prosperity. The closing verse widens the blessing through allied cosmic supporters—Mitra–Varuṇa, Aditi, Sindhu, Earth, and Heaven—so that wealth and fullness “cleave” to the worshipper.
Sukta 99
Sukta 1.99
This one-verse hymn invokes Agni as Jātavedas, the all-knowing fire, while Soma is pressed as an offering to empower the rite. Agni is asked to burn away hostile intent and to ferry the worshipper safely beyond every difficult passage—like a boat crossing a river—away from peril and wrong paths.
Sukta 100
Sukta 1.100
This hymn praises Indra as the unstoppable, Sun-like marcher and Vṛtra-slayer, repeatedly invoking him “with the Maruts” as the community’s active protector in every conflict and undertaking. It asks Indra to secure victory, wealth, waters, and thriving offspring, and it closes with a broad benediction that extends the gained good through Mitra–Varuṇa, Aditi, Sindhu, Earth, and Heaven.
Sukta 101
Sukta 1.101
This Triṣṭubh hymn of Kutsa Āṅgirasa invokes Indra “with the Maruts” as the joyous, battle-winning power who breaks open darkness and obstruction and grants vāja (victorious plenitude). The poet asks for Indra’s comradeship in every condition—heroic advance, fear, striving, and conquest—so that the singers may prevail in the outer contest and the inner struggle. It closes by widening the prayer into a supportive circle of cosmic upholdings: Mitra-Varuṇa, Aditi, Sindhu, Earth, and Heaven.
Sukta 102
Sukta 1.102
This Triṣṭubh hymn praises Indra as the unmatched, many-aided power who breaks obstacles, wins the “luminous herds” (cows/wealth), and carries the sacrificer through every surge of action. The poet offers an inspired thought (dhī) as praise, recalls Indra’s irresistible might in repeated deeds, and ends with a protective prayer for victory and fullness (vāja), broadened by the support of Mitra–Varuṇa, Aditi, Sindhu, Earth, and Heaven.
Sukta 103
Sukta 1.103
This hymn praises Indra’s supreme, far-reaching might, seen as operating both on earth and in heaven as one unified sign. It urges faith in Indra’s hero-power by recalling his beneficent discoveries—cows, horses, plants, waters, and forests—and his victories over obstructing foes. The closing verse broadens the blessing by invoking Mitra, Varuṇa, Aditi, Sindhu, Earth, and Heaven to magnify the gained victory for the worshippers.
Sukta 104
Sukta 1.104
This hymn invites Indra to come near, take his seat at the sacrifice, and drink the freshly pressed Soma, so that his strength may awaken for protection and victory. It blends an intimate welcome—unharnessing the divine horses for rest at dusk and dawn—with urgent petitions to repel Dasyus, crooked hostility, and the loss of the worshippers’ rightful share.
Sukta 105
Sukta 1.105
RV 1.105 is a searching, many-deity hymn that moves from cosmic observation (Moon, lightning, the two Worlds) into a personal, almost confessional plea for rescue, clarity, and right speech. Often read as Trita’s “lament,” it frames inner distress as a condition that only the gods—especially Indra and the upholding cosmic powers—can lift, culminating in a prayer for victory, strength, and widening protection by Mitra-Varuṇa, Aditi, Heaven and Earth.
Sukta 106
Sukta 1.106
This hymn is a collective invocation to the Viśvedevāḥ—Indra, Mitra-Varuṇa, Agni, the Maruts, Aditi, and allied powers—seeking protection, increase, and safe passage through distress. A recurring refrain asks the Vasus, as generous helpers, to draw the worshipper out of every “difficult pass” like a chariot rescued from a narrow gorge. The closing verses widen the protection to cosmic supports—Aditi, Sindhu, Earth, and Heaven—so the sacrificer may be guarded without lapse.
Sukta 107
Sukta 1.107
This short hymn is a collective invocation seeking the gracious attention of the Ādityas and allied deities as the sacrifice (yajña) moves toward them. It asks for compassionate protection, “wide space” away from constriction (aṃhas), and a settled peace (śarma) established by the great cosmic powers—Indra, Mitra-Varuṇa, Agni, Aryaman, Savitṛ, Aditi, Heaven and Earth.
Sukta 108
Sukta 1.108
This hymn invokes the twin powers Indra and Agni to arrive together on their radiant chariot and drink the freshly pressed Soma. It repeatedly calls them from whatever sphere they delight in—home, sacred speech (brahman), or royal might—so they may grant victory, cattle/wealth, and all-round prosperity. The closing benediction widens the prayer to other sustaining deities and cosmic supports (Mitra-Varuṇa, Aditi, Sindhu, Earth and Heaven).
Sukta 109
Sukta 1.109
This hymn invokes the dual divinity Indra-and-Agni as the unmatched pair who grant right insight, victory, and a fair share of wealth. The poet invites them to the sacrifice to sit on the barhis and rejoice in Soma, recalling their famed Vṛtra-slaying power. It closes with a broad benediction, asking other sustaining deities—Mitra-Varuṇa, Aditi, Sindhu, Earth, and Heaven—to enlarge and uphold the worshiper.
Sukta 110
Sukta 1.110
This hymn praises the Ṛbhus—the divine artisan-brothers—celebrating their power to perfect, measure, and renew sacrificial work into a “sweet” inspired offering. Through images of crafted vessels, measured space, and satisfaction at svāhā, it asks the Ṛbhus (and Indra as ṛbhumān) to bestow radiant gifts, fame, and plenitude. The closing widens the blessing to a cosmic chorus—Mitra-Varuṇa, Aditi, Sindhu, Earth, and Heaven—so the sacrifice becomes universally supported.
Sukta 111
Sukta 1.111
This short Triṣṭubh hymn praises the Ṛbhus as divine artisan-powers who “fashion” perfected forms—Indra’s chariot and horses, renewed youth, and a restored harmony of life. It turns their mythic craftsmanship into a prayer: may they shape for the worshipper sāti (winning attainment), victory in conflict, and steady protection, affirmed by wider cosmic guardians like Mitra–Varuṇa, Aditi, Earth, and Heaven.
Sukta 112
Sukta 1.112
RV 1.112 is an expansive Aśvin hymn that repeatedly calls the divine Twins to “come with those aids” by which they have rescued, healed, and prospered seers and kings in earlier ages. It opens by invoking Dyāvā-Pṛthivī and Agni as the cosmic supports for the rite, then strings together exempla of Aśvin benefactions—swift journeys, protection, and the restoration of well-being—so their same powers may be present in the current sacrifice. The hymn concludes with a broad benediction, asking day-and-night protection and the further strengthening of the boon by Mitra-Varuṇa, Aditi, Sindhu, Earth, and Heaven.
Sukta 113
Sukta 1.113
This hymn praises Uṣas (Dawn) as the “light of lights” who is born anew each day, displacing Night and awakening all beings to movement, work, and worship. It reflects on the transience of human life—earlier generations have “gone,” while the same Dawn returns—urging timely effort and right aspiration. The sukta closes by asking that the auspicious gifts carried by the Dawns be confirmed and increased by Mitra-Varuṇa and allied cosmic powers.
Sukta 114
Sukta 1.114
RV 1.114 is a prayer to Rudra—mighty, awe-inspiring, yet profoundly beneficent—asking that his power turn toward healing rather than harm. The hymn seeks peace and wholeness for the entire community: humans (two-footed), cattle (four-footed), and the settlement’s nourishment, progeny, and wellbeing. It culminates in a protective invocation where Rudra, accompanied by the Maruts, is asked to hear the call, with other cosmic powers asked to uphold the boon.
Sukta 115
Sukta 1.115
This hymn celebrates Sūrya’s daily rising as the luminous “face” and “eye” of the gods, filling heaven, earth, and the midspace with order and visibility. It portrays the Sun’s chariot and the transition from night to day as a lawful cosmic passage, then turns that cosmic event into a prayer for release from distress and fault and for expansion into ṛta (truth-order).
Sukta 116
Sukta 1.116
This hymn is a praise-invocation (stuti and āhvāna) to the Aśvinau, celebrating their swift chariot and their “marvel-works” (daṃsas) that rescue, heal, and restore wholeness. It strings together remembered benefactions—bringing a bride safely, granting a golden hand, and many other acts of aid—to draw the Twins near for present protection, prosperity, and long life with undimmed inner sight.
Sukta 117
Sukta 1.117
RV 1.117 is a full-throated invitation to the Aśvinau (Nāsatyā), the swift divine physicians, to come to the Soma-offering and bring their vāja—victorious powers of increase. The hymn strings together celebrated rescue-deeds (reviving the aged, saving the afflicted, granting prosperity and safe passage), using them as proof of the Twins’ reliability and as grounds for present help. Its purpose is both ritual—drawing the gods to the sacrifice—and practical—securing healing, protection, and thriving strength for the worshippers.
Sukta 118
Sukta 1.118
This hymn is an urgent dawn-invocation to the Aśvinau, calling their swift, falcon-like chariot to arrive for help, healing, and safe passage. It praises their famed rescues and restorations—lifting the afflicted, saving those in peril, and renewing vitality—so that the sacrificer may receive protection and prosperity at the daily coming of Uṣas (Dawn).
Sukta 119
Sukta 1.119
This hymn is an urgent dawn-invocation to the Aśvins, calling their many-powered chariot to the sacrifice so the worshipper may “truly live” through their protection and gifts. It recounts hallmark rescues and restorations (saving Rebha, cooling Atri, extending Vandana’s life) and culminates in the bestowal of victorious strength to Pedu through the famed white steed Śveta—framing the Twins as swift healers, helpers, and battle-aiders.
Sukta 120
Sukta 1.120
This hymn is a direct, searching invocation to the Aśvin twins, asking what kind of offering and inner readiness truly pleases them and brings their help. It praises them as rescuers who draw beings out of constriction and danger, and it seeks their protection and awakening power so that lethargy, harm, and mere complacent enjoyment are overcome.
Sukta 121
Sukta 1.121
RV 1.121 is a reflective creation-hymn that approaches the origin of the cosmos through questioning, circling around the hidden Lord addressed as “Ka” (“Who?”). It praises the Creator’s sustaining power—giver of life, breath, and order—while turning the inquiry into worship and a plea for protection and prosperity.
Sukta 122
Sukta 1.122
This hymn invokes Rudra together with the Maruts, asking that the well-guarded Soma and sacrifice be carried forward to the healing, gracious power who commands the storm-host. It blends praise of divine might—standing between heaven and earth—with petitions for protection, vitality, and victorious momentum in life. The tone is both awe-struck and intimate: the fearful, wild Rudra is approached through ordered rite and collective Marut-strength.
Sukta 123
Sukta 1.123
This hymn celebrates Uṣas (Dawn) as the power that rises from darkness, reveals the world, and sets human life back into motion under Ṛta (cosmic order). It contrasts Night and Dawn as alternating forces, and prays that Dawn’s coming may establish in the worshipper an auspicious, right-directed will (kratu) along with abundance and generosity.
Sukta 124
Sukta 1.124
This Uṣas-hymn celebrates Dawn as the power that kindles Agni, spreads the Sun’s wide light, and sets all beings—two-footed and four-footed—into right movement and purpose. Through vivid feminine imagery, the poet praises Uṣas as a beneficent awakener who clears the life-waters, brings wealth and auspiciousness, and renews the world’s order each day. The hymn closes as a formal request for her protective help and for abundant vigor and prosperity.
Sukta 125
Sukta 1.125
RV 1.125 praises Dakṣiṇā—the sacred potency of the gift—showing how giving and right reception generate prosperity, increase life and lineage, and draw nourishing currents of abundance. The hymn frames dāna as a law of ṛta: the generous are protected and enriched, while the non-giver is enclosed by sorrow and social-spiritual diminishment.
Sukta 126
Sukta 1.126
RV 1.126 is a dānastuti in which Kakṣīvān celebrates the generosity and fame-seeking munificence of a royal patron dwelling by the Sindhu, who “measures out” lavish Soma-pressings and wealth. The hymn blends public praise (to secure and circulate śravas, enduring renown) with vivid gift-catalog imagery—horses, ranks, abundance—and ends with a playful, self-referential boast that the poet’s recompense is no small thing.
Sukta 127
Sukta 1.127
This hymn praises Agni Jātavedas as the upward-leading Hotṛ who carries offerings through his flame and reveals the right path of the sacrifice. Agni is invoked as the audible, banner-like sign of yajña who gathers the gods, steadies human effort in difficulty, and grants near vision, prosperity, and heroic energy to the singers.
Sukta 128
Sukta 1.128
RV 1.128 is an Agni-hymn that establishes the fire-god as the flawless Hotṛ, born for humankind and seated on Iḷā’s ritual “seat,” ready to carry offerings and friendship between gods and men. It praises Agni’s obedience to ṛta (his “own law”), his power to bring wealth and fame, and his protection from outer assaults—hostile speech, crooked harm, and sin. The hymn culminates in the communal enthronement of Agni as the beloved, discerning messenger and all-knowing seer whom even the gods invoke for aid through sacred songs.
Sukta 129
Sukta 1.129
This Indra-hymn asks the god to yoke and guide the poet’s “chariot” of inspired thought so the hymn becomes true seer-speech and brings swift fulfillment. It repeatedly invokes Indra as rakṣo-han (slayer of hostile/dark forces) who drives away ill-will, slander, and crooked resistances, protecting the inspired singer and his community. The sukta blends poetic self-reflection (how mantra becomes effective) with a direct plea for protection, victory, and the sinking-away of evil speech and evil intent.
Sukta 130
Sukta 1.130
This hymn is an urgent invitation to Indra to come from afar to the Soma-pressing and sit among the worshippers like a king in his own house. It praises Indra as the breaker of forts and the bestower of strength and wealth, while presenting the poets’ crafted speech as a chariot that “builds” and carries the god to the rite. The purpose is protection and victory—winning cattle, treasure, and force through Indra’s empowered presence and guardianship.
Sukta 131
Sukta 1.131
This hymn exalts Indra as the foremost power before whom Heaven and Earth bow, and whom the gods place at the head of all divine work. It recalls his heroic breakthroughs—shattering strongholds and releasing the waters—while asking him to punish the non-offering adversary and to protect the worshipper’s path from hostile intent and misfortune.
Sukta 132
Sukta 1.132
This short Indra-hymn invokes the dawn-awakened, straight-moving power of Indra for victory in the luminous world and success in battle and contest. It recalls Indra’s archetypal deeds—opening the Vala-like enclosure for the Aṅgirasas and striking down stacked “heads” of obstruction—so that his gifts may come directly and auspiciously to the worshipper. The hymn also emphasizes right sacrifice (Soma-pressing) and asks Indra to subdue the lawless who oppose the rite.
Sukta 133
Sukta 1.133
This hymn is a protective invocation to Indra as the irresistible warrior who smashes hostile forces, especially yātu-powers (sorcery, perverting influences) that hide in secret places. The poet asks Indra to trample, cut down, and drive away these formations of darkness, while strengthening the worshipper’s “great protection” and arriving with his terrible weapons and thrice-seven powers.
Sukta 134
Sukta 1.134
This hymn invites Vāyu, the swift Wind, to come first to the Soma-pressing and accept the earliest draught, bringing uplifted truth (sūnṛtā) and a poised, knowing mind to the rite. It praises his life-giving power that opens the dawn’s radiance, releases abundance like a milking cow, and connects him with the Maruts’ birth from the luminous heaven. The purpose is both ritual—securing Vāyu’s presence at the first Soma—and spiritual—aligning breath, movement, and clarity with the sacrifice’s power (makha).
Sukta 135
Sukta 1.135
RV 1.135 is an invitatory Soma hymn calling Vāyu—often in the paired presence of Indra-Vāyu—to arrive swiftly to the well-spread barhis and drink the first Soma. It celebrates the bright, fast-flowing Soma streams, their passage through the woolen filter, and Vāyu’s irresistible, sun-ray-like powers that cannot be held back. The hymn’s purpose is to secure the deity’s immediate approach, first-drinking, and bestowal of vigor, exhilaration, and effective will (kratu) upon the sacrificers.
Sukta 136
Sukta 1.136
RV 1.136 is a hymn of praise and petition to the “two kings,” chiefly Mitra and Varuṇa as Ādityas, whose unassailable sovereignty upholds ṛta (cosmic and moral order). The poet offers thought as oblation and emphasizes Soma as a peace-giving share for Mitra–Varuṇa, asking the kings to make the worshiper’s aims effective. The hymn broadens at the close into a collective appeal for divine protection—Agni, Mitra, Varuṇa (and allied powers) granting śarman (shelter/peace) to the sacrificers.
Sukta 137
Sukta 1.137
This brief hymn invites Mitra and Varuṇa—heaven-touching royal guardians of ṛta—to come near and drink the freshly pressed Soma. It highlights Soma prepared with pressing-stones and mixed with “cow” radiance (light/knowledge) and with curd, aligning the offering with dawn and the Sun’s rays. The purpose is to secure the gods’ presence, their joyful acceptance of the libation, and the establishment of truth-order in the sacrificer’s sphere.
Sukta 138
Sukta 1.138
This short hymn praises Pūṣan as the tireless, mighty-born guide whose strength and the singer’s praise never flag. The poet seeks Pūṣan’s “near help” for success, wealth, and safe companionship in every contest, affirming steadfast friendship with the god who yokes all minds toward the sacrifice.
Sukta 139
Sukta 1.139
This hymn opens the sacrifice by first establishing Agni in the mind and altar, then inviting Indra-Vāyu and finally the collective host of the gods to draw near through inspired speech (dhīti). It is a liturgical “bringing-near” (āvāhana) sequence: Soma is pressed for Indra, praises are offered, and the All-Gods—especially the three elevens (33)—are asked to accept and delight in the yajña.
Sukta 140
Sukta 1.140
RV 1.140 is an Agni-hymn that invites the altar-fire to take his seat in a well-prepared “womb” (yoni) and to shine as a pure, darkness-dispelling chariot of light. It weaves ritual imagery (kindling, clothing, offering) with cosmic regeneration, portraying Agni as the knower who gathers powers, renews forms, and links the divine Parents (Heaven and Earth) with the flowing Rivers to awaken the hymn and secure nourishment and boons.
Sukta 141
Sukta 1.141
This hymn praises Agni as the visible splendour born of strength, the forward-leading power that carries thought and sacrifice along the streams of ṛta (cosmic order). Agni is depicted as wind-driven, swift, pure-born, yet able to stride through darkness, opening paths across the worlds. The sukta culminates in a communal aspiration: through strong praise and right offering, may worshippers gain wider mastery and pass beyond obstruction like the Sun beyond mist.
Sukta 142
Sukta 1.142
This hymn is primarily an Agni-invocation that opens the sacrifice: Agni is kindled and asked to bring the gods, to “stretch the ancient thread” of the rite, and to seat the divine powers on the barhis (sacrificial grass). As the liturgy unfolds, allied deities such as Night-and-Dawn are welcomed as guardians of Ṛta (cosmic order), and the hymn culminates in inviting the chief guests to partake of offerings made effective by svāhā.
Sukta 143
Sukta 1.143
This eight-verse hymn praises Agni as the ever-renewed power of the sacrifice—seated on earth as ṛtvij and upheld by the Vasus—who establishes rite and order (ṛta). Agni is invoked in his watery mystery as Apām Napāt, as a fierce remover of obstacles who "clears the forests," and finally as an unblinking guardian asked to protect the people with unfailing defenses.
Sukta 144
Sukta 1.144
This hymn praises Agni as Hotṛ—the divine priest who moves first in the rite and establishes the sacrifice by lifting up a pure, luminous intention (dhī). Agni is portrayed as timeless and ever-young, served by paired powers, and as the visible Presence who turns toward the offered word and makes the offering fruitful. The sukta’s purpose is both outer (kindling and right performance) and inner (awakening will, clarity, and right orientation to Ṛta).
Sukta 145
Sukta 1.145
This short Triṣṭubh hymn praises Agni as the all-knowing power who arrives when invoked, hears every word, and contains within himself both the true commands and the fulfillments of the rite. Agni is portrayed as swift-moving and victorious, gathering energies for the sacrifice and revealing to mortals the hidden workings (vayunā) aligned with ṛta (cosmic order). The hymn’s purpose is to establish Agni as the reliable mediator and inner guide whose knowledge makes the yajña effective and truth-bearing.
Sukta 146
Sukta 1.146
This short Agni hymn praises the Fire as a cosmic being—“three-headed” and “seven-rayed”—born in the lap of the two parents and filling the bright realms of heaven. It also hints at the hidden birth of Agni from the kindling-sticks and the nurturing “two cows” (dual powers) that move around one calf, suggesting the paired forces that sustain the sacrificial fire and the ordered path of the Vast.
Sukta 147
Sukta 1.147
This short Agni hymn asks how worshippers, purified and energetic, properly offer into the fire so that the gods’ chant of ṛta (cosmic order) resounds. It recalls Agni’s protection of the “Māmateya” helpers amid blinding darkness and prays for safeguarding from evil, hostile intent, and deceitful double-dealing among mortals. Overall, it is a protective and order-establishing invocation, aligning sacrifice, family continuity, and right conduct with Agni’s guardianship.
Sukta 148
Sukta 1.148
This short Agni hymn praises the divine Fire as the all-skilled Hotṛ placed among human clans after Mātariśvan “churned” him forth and established him. It depicts Agni being grasped and led forward in the rite through praise, like eager chariot-horses, and affirms his inviolability—no hostile powers can harm him, for eternal guardians protect his onward course.
Sukta 149
Sukta 1.149
This brief hymn praises Agni as the lord of abundance who comes to the seat of wealth when the Soma is pressed, and whose radiant power kindles and “opens” the stronghold of being. Agni is celebrated as swift like a steed, luminous like the Sun, and as the dvijanman (twice-born) Hotṛ who distributes desirable riches and fame to the generous worshipper.
Sukta 150
Sukta 1.150
This short Agni hymn is a personal refuge-prayer: the worshipper repeatedly calls Agni as “one of his own,” seeking shelter in the god’s vast protecting power. Agni is praised as the divine force that separates the hostile and ungenerous from the path, never siding with the godless, and as the forward-leading light by whom mortals become inspired and increase in the “heaven” of higher consciousness.
Sukta 151
Sukta 1.151
This hymn praises Mitra and Varuṇa as the beloved twin lords who uphold ṛta (cosmic order) and guard beings from birth, responding to the seer’s word with protection and increase. It depicts their power as opening “wide gates,” releasing pure, nourishing streams, and drawing dawn and sunlight into manifestation, culminating in a proclamation of their unmatched godhead and generous bestowal.
Sukta 152
Sukta 1.152
This hymn praises Mitra–Varuṇa as perfectly aligned guardians of ṛta (cosmic order), whose intact powers and truthful governance carry the worshipper beyond anṛta (falsehood). Through paradox and mystery imagery (the “footless” that precedes the footed; the hidden embryo that bears the burden), it points to an unseen ordering intelligence sustaining the worlds. It also turns toward ritual nourishment and inspired speech, asking for vayunāni (discernments) and the widening protection of Aditi’s wholeness.
Sukta 153
Sukta 1.153
This short Triṣṭubh hymn invokes Mitra–Varuṇa as a united pair, asking them to accept ghee-rich offerings brought by the priests through insight (dhī) and reverent homage. It links their sovereignty to ṛta (cosmic order), portraying Aditi as the nourishing Cow who increases abundance for those aligned with truth, and it closes with a plea for the ancient Lord’s sustaining “milk” and waters—symbols of life, clarity, and right order.
Sukta 154
Sukta 1.154
This hymn proclaims Viṣṇu’s heroic “wide strides,” by which he measures out the earthly spaces, stabilizes the highest station, and upholds heaven and earth as a threefold foundation. It culminates in the vision of Viṣṇu’s “supreme step” (paramaṃ padam), a radiant, sought-for dwelling where the luminous “cows” (rays/insights) move unwearied, inviting the worshipper toward that highest light.
Sukta 155
Sukta 1.155
This hymn praises Viṣṇu as the vast, unconquerable protector who awakens inspired thought and stands firm upon the mountain heights. It celebrates his cosmic “wide strides” that measure and uphold the worlds, linking his grandeur to the order of sacrifice and to victory in contest. The poet frames Viṣṇu as both the cosmic measurer and the ever-youthful power who advances to aid the worshippers.
Sukta 156
Sukta 1.156
This short Triṣṭubh hymn praises Viṣṇu as the vast, ancient upholder of Ṛta (cosmic order), asking him to be gracious like Mitra and to make hymn and sacrifice succeed. It highlights Viṣṇu’s expansive presence, his role in establishing the sacrificer in the “share of Ṛta,” and his divine companionship with Indra that empowers right action and insight.
Sukta 157
Sukta 1.157
This hymn is a dawn-invocation to the Aśvins, set in the moment when Agni awakens, Sūrya rises, and Uṣas spreads her light, marking the world’s orderly motion set in course by Savitṛ. It asks the twin healers to come swiftly on their chariot, bring vitality and nourishment, cleanse harms and hostility, and establish strength and success for the devoted offerer.
Sukta 158
Sukta 1.158
This short hymn from the Dīrghatamas cycle invokes the twin powers identified with the Aśvins, praised with Rudra-like epithets as bright, forceful, and many-minded helpers. Moving from eulogy to a protective prayer, it asks that the “winged” pair not drain or scatter the worshipper, and culminates in a self-referential statement where the brahman (sacred utterance/insight) becomes the charioteer guiding seekers toward the Waters (Āpas), the hidden goal of the quest.
Sukta 159
Sukta 1.159
This five-verse hymn praises Dyāvā-Pṛthivī (Heaven and Earth) as the great, truth-growing parents who uphold ṛta (cosmic order) and make the sacrificial vision effective in the assembly. It recalls their generative power—how from the Two Mothers arise the forces that establish stability and movement—and it concludes with a request for clear-guided prosperity (rayi), linked with Savitar’s divine impulsion.
Sukta 160
Sukta 1.160
This hymn praises Dyāvā-Pṛthivī (Heaven and Earth) as the universal, truth-supporting Parents who uphold the mid-space and establish order and wellbeing. Sūrya is portrayed as the pure, lawful mover between them, while the hymn also hints at an inner, purifying fire-force that cleanses the worlds and yields luminous nourishment. The seer finally petitions the two for bṛhat (vast greatness), fame, kṣatra (protective power), and strengthening inner force for the community.
Sukta 161
Sukta 1.161
This hymn narrates the testing and glorification of the Ṛbhus—divine artisans—framed through Agni’s role as dūta (messenger) and the famed transformation of a single wooden cup (camasá) into multiple perfected forms. Through riddling questions, ritual dialogue, and references to the Soma pressings, it celebrates skill that becomes sacred power: workmanship aligned with ṛta (cosmic order) wins immortality and divine recognition.
Sukta 162
Sukta 1.162
RV 1.162 is a liturgical hymn-set associated with the Aśvamedha, describing and sacralizing the consecrated horse as a god-born carrier of offering, fame, and sovereignty. It invokes many deities as witnesses so that no divine power finds fault in the rite, while carefully directing the acts of preparation, offering, and communal assent. The hymn culminates in prayers for faultlessness (anāgas), life-supporting wealth, progeny, and kṣatra—rightly ordered power—won through the ‘horse-power’ of the sacrifice.
Sukta 163
Sukta 1.163
RV 1.163 is a mystical hymn to the Aśva—at once the consecrated horse and a divine life-force that rises from the deep and moves toward the highest station. It praises the steed’s wondrous birth, power, and victorious ascent, while warning that pursuit of mere enjoyment diverts the mortal to lower nourishment instead of the “step of Go” (light/ray). The hymn culminates in the Aśva’s arrival at the supreme seat, welcomed by the gods and dispensing desirable plenitudes to the giver.
Sukta 164
Sukta 1.164
Rig Veda 1.164 is Dīrghatamas’ celebrated “riddle-hymn,” presenting cosmic order (ṛta) through layered enigmas: the One reality spoken of in many ways, the cycles of time, speech, and the sacrificial world-symbolism of fire, sun, waters, and the cow. Rather than a linear prayer, it is a contemplative map of how universal powers (viśvedevāḥ) operate—from hidden origins to manifest life—training the listener to see unity behind multiplicity.
Sukta 165
Sukta 1.165
RV 1.165 is a dramatic Indra–Marut dialogue framed as praise: the poet questions the Maruts’ unified splendor and power, while Indra asserts his independent victory over Vṛtra and his benefactions to humanity. The hymn negotiates divine precedence and alliance—how storm-gods and the thunderer act together—ending with an invitation for the Maruts to come with their “host” of force and grant vigor, protection, and increase.
Sukta 166
Sukta 1.166
RV 1.166 is a vigorous hymn to the Maruts that recalls their impetuous “birth,” their thunderous march, and their warrior-like power that clears obstacles and protects the favored worshipper. Agastya praises their far-reaching might and asks them to guard the household—especially progeny and growth—while granting strength to prevail in life’s contests. The hymn culminates in an offering of song itself as the means by which the Maruts are invited to arrive with nourishment and victorious capacity.
Sukta 167
Sukta 1.167
This hymn from the Agastya collection invokes Indra’s thousandfold powers—help, nourishment, wealth, and victorious “vājāḥ” (powers of accomplishment)—to draw abundance and protection toward the worshippers. As the praise unfolds, the Maruts (Indra’s storm-allies) and the Soma-pressing ritual are brought into focus, showing how hymn, offering, and inspired song “install” strength within the community. The sukta culminates in a direct presentation of the stoma (hymn) to the Maruts, seeking embodied well-being, wideness, and enduring efficacy.
Sukta 168
Sukta 1.168
This hymn invokes the Maruts as a unified, swift-moving host who travel from sacrifice to sacrifice, setting inspired thoughts in motion and granting “right-going” progress across the two worlds. The poet wonders at their vast range and storm-power that breaks open what is compacted, clearing passages and releasing forces for life and victory. It ends by offering a crafted praise-song and inviting the Maruts to come with nourishment and strengthening energy for embodied wellbeing.
Sukta 169
Sukta 1.169
This hymn praises Indra as the vast, luminous protector and victorious breaker of obstructions, acting in concert with the Maruts. It asks for Indra’s beloved favor (sumná), for right guidance on the path of ṛta (truth/order), and for the opening of “strongholds” so the worshippers may advance with strength, light, and abundance.
Sukta 170
Sukta 1.170
This brief Triṣṭubh hymn, voiced in a dialogic frame, stages tension and reconciliation between Indra and the Maruts, with Agastya as the mediating seer. It opens with gnomic uncertainty about what can be known and how unstable “another’s mind” can be, then turns toward restoring concord so Indra may accept the offerings in accordance with ṛta (cosmic order). The purpose is both ritual (securing Indra’s participation with the Maruts) and ethical-psychological (straightening will, speech, and alliance).
Sukta 171
Sukta 1.171
This hymn is Agastya’s urgent appeasement and invocation of the Maruts—swift storm-powers—asking them to lay aside anger, unyoke their steeds, and turn their force into auspicious help. A tense undertone appears: the singer trembles before Indra’s overwhelming might and seeks right alignment between Indra and the Maruts so that the sacrifice and the community are protected and strengthened. The sukta thus channels fierce divine energy into orderly, beneficent action through prayer, restraint, and proper offering.
Sukta 172
Sukta 1.172
This brief Gāyatrī hymn invokes the Maruts for a radiant, auspicious approach and for their vivid, protective aid. It asks them to drive far away hostile missiles and crushing blows, and to clear the surroundings like one removes a fallen mass of grass, so the worshipper may rise “upward” into life and well-being.
Sukta 173
Sukta 1.173
This hymn is an Indra-stotra that opens with the impulse to sing the heaven-born chant and to manifest the radiant “svar” (solar wideness) through praise. It then turns to Indra as the forward-leading hero in conflict and on the paths, asking him to grant right passage (gātu), victory, and swift-giving abundance for the community.
Sukta 174
Sukta 1.174
This hymn is a forceful appeal to Indra as sovereign among the gods to guard the worshipper’s human strength (nṛ) and carry them safely across dangers. It praises Indra as Satpati and Sahodā—lord of true order and giver of might—who defeats the ungenerous and empowers right lineage, courage, and victory in contest. The closing prayer asks Indra to be wholly “ours,” the most wolf-proof protector, granting the driving plenitude (iṣ) and swift bounty needed to prevail.
Sukta 175
Sukta 1.175
This six-verse Triṣṭubh hymn invokes Soma-empowered Indra, praising the surge of exhilaration (mada) that makes him the “thousand-winning” champion and asking him to renew victorious power for the worshippers. It recalls Indra’s mythic rescues—recovering the Sun/light, striking Śuṣṇa, and aiding Kútsa—so that the same decisive force may break present obstacles and grant strength, gain, and swift gifts.
Sukta 176
Sukta 1.176
This six-verse hymn invokes Soma (Indu) as the energizing, bull-like force that enters Indra and makes his power irresistible in battle and in winning wealth. It asks that non-offerers (those who do not press Soma) be checked, and that the gains and delights of the rite flow to the true celebrants, as they did for the ancient seers.
Sukta 177
Sukta 1.177
This five-verse hymn is an urgent invitation to Indra—the bull-like king of peoples—to come swiftly in his chariot with the two Haris, drawn by praise and the pressed Soma. It emphasizes Indra’s readiness to help the singer, grant fame and strength, and lead the worshippers toward a bright, victorious state (dawn-like renewal) and successful attainment.
Sukta 178
Sukta 1.178
This short Indra hymn is a direct appeal to the god’s “ready hearing” (śruṣṭi): the poet asks Indra not to neglect the worshipper’s growing aspiration and to grant encompassing wealth and strength. Indra is praised as battle-victor and attentive hearer of the singer’s call, who advances the chariot for the generous patron and protects his devotees against proud enemies. The hymn’s purpose is practical and devotional—securing protection, victory, and enduring bounty through praise and offering.
Sukta 179
Sukta 1.179
This brief dialogue hymn stages the tension between Agastya’s long ascetic labour and Lopāmudrā’s call toward marital union, desire (kāma), and generative fulfillment. It treats desire not as mere indulgence but as a force that, rightly released, supports progeny, strength, and the seer’s effective blessings. The hymn culminates in Agastya’s turning of tapas into fertility and “true benediction” (satyā āśiṣaḥ) offered to the gods.
Sukta 180
Sukta 1.180
This hymn invokes the Aśvins—swift divine healers and rescuers—praising their golden-wheeled chariot that moves through the worlds and accompanies Uṣas (Dawn). It asks them to yoke their teams, release abundance by their innate power (svadhā), and grant a fresh, unobstructed “good passage” (suvitā) leading to victory, nourishment, and well-being.
Sukta 181
Sukta 1.181
This hymn invokes the Aśvinau as swift, beloved helpers who “lift up” the worshippers and make their paths open, especially in moments of need. It praises their radiant movement through the worlds, their life-giving powers, and their unfailing youthfulness for the sacrificer who offers well. The poet seeks widened space (varivas), victorious overcoming of hardship, and quick-giving bounty through their timely arrival.
Sukta 182
Sukta 1.182
This Aśvin hymn invites the twin divine healers to arrive on their swift chariot, to enliven inspired thought and grant “right-making” (sukṛta) through their pure, luminous aid. It recalls their famed rescues—especially the saving of Tugrya’s son across dangerous waters—and turns that remembered help into a present request for nourishment, victory over distress, and enduring gifts at the Soma session.
Sukta 183
Sukta 1.183
This short Aśvin hymn invokes the twin divine healers to yoke their wondrous chariot—swift as thought—and arrive safely at the sacrificer’s well-prepared dwelling. The poet asks for protection on the way, offers them their appointed share, and celebrates the passage from darkness to the farther shore through their aid, seeking nourishment, clearing of obstacles, and swift-giving power.
Sukta 184
Sukta 1.184
This hymn calls the Aśvinau (Nāsatyā), the divine twins, to arrive at dawn along the “god-traveling” paths and bring their honeyed gifts of help, healing, and prosperity. The poet repeatedly invokes them “again and again,” seeking safe passage beyond darkness and obstruction into plenitude, vigor, and good fortune for the worshippers.
Sukta 185
Sukta 1.185
This hymn contemplates the revolving alternation of Day and Night and, by extension, the ordered duality that sustains the world. It marvels at their mysterious origin, praises their cosmic steadiness under ṛta (truth-order), and finally petitions Heaven-and-Earth as universal parents to protect, nurture, and guide the sacrificer toward enduring prosperity and right impulse.
Sukta 186
Sukta 1.186
This hymn is an invitational litany that calls Savitṛ in his Viśvānara (“all-pervading, all-in-man”) aspect to enter the sacrifice with the illumined streams of offering and to widen the worshipper’s inspired will to embrace the whole moving world. As the praise unfolds, allied deities—especially Tvaṣṭṛ and Indra Vṛtrahan—are invoked to join in a shared “abhipitva” (intimate dwelling/communion), granting vigor, settled stability, and enduring riches. The hymn culminates in the image of dīdhiti (bright kindling/inner illumination) as the sustaining presence through which the seeker labors among the gods and comes to know the strong host of boons.
Sukta 187
Sukta 1.187
This hymn praises Soma as the sacred “Drink” (pitu) that establishes divine resolve, strengthens the gods, and empowers the victory over obstruction symbolized by Vṛtra/Ahi. It blends Soma’s ritual identity (pressed, offered, shared in sadhamāda) with a cosmic role: restoring right order (dharma) and releasing power and light for gods and worshippers alike.
Sukta 188
Sukta 1.188
This hymn kindles Agni as the radiant king in the midspace and invokes him as the inspired messenger who carries offerings to all the gods. Through a sequence of invitations—especially to the dawn-powers—it seeks splendor, right order in sacrifice, and the successful “svāhā”-act in which Agni shines as the leader of the divine host.
Sukta 189
Sukta 1.189
This hymn is a prayer to Agni as the wise guide who leads the worshipper on the “good path” toward prosperity and right being, while removing recurring sin and inner error. It also asks Agni to protect the community from hostile, ill-willed forces and concludes with a confident offering of well-formed speech to the mighty “son of Mind,” seeking lasting abundance and victorious strength.
Sukta 190
Sukta 1.190
This hymn praises Bṛhaspati as the unwearied “bull” of inspired speech whose luminous songs are heard by gods and by mortals seeking renewal. It asks that true wealth—heroic strength, right guidance, and fruitful abundance—be granted only to the worthy, not to those who approach the divine merely for pleasant gain. The sukta thus links praise (stuti) with inner fitness (adhikāra) and the right use of sacred speech.
Sukta 191
Sukta 1.191
This hymn is an apotropaic (protective) chant aimed at driving away unseen afflictors—understood in many readings as venom, disease-agents, hostile beings, or occult harms that “fasten” onto a person. It names and neutralizes the hidden stings and poisons, and then invokes the rising Sun/Āditya as the great revealer who destroys what works invisibly. The closing tone is antidotal and declarative: the venom is rendered “tasteless,” i.e., powerless.
Frequently Asked Questions
Unlike the family books (Maṇḍalas 2–7) dominated by one lineage, Maṇḍala 1 compiles hymns from many ṛṣis and clans. Its breadth of styles, topics, and deity-address patterns reflects editorial gathering and liturgical expansion characteristic of later Rigvedic arrangement.
The hymns repeatedly present sacrifice as the engine of ṛta: Agni mediates the rite, Soma empowers gods and worshippers, and Indra’s victorious force releases waters and light. Prosperity, protection, and rightful sovereignty are portrayed as consequences of correct invocation and ordered ritual action.
RV 1.164 (attributed to Dīrghatamas) is renowned for brahmodya-style riddling that probes the hidden unity behind many divine names and forms. It is a key text for understanding Rigvedic symbolic thought about ṛta, speech, and the One reality.