Sukta 20
Sukta 1.20
Medhātithi Kāṇva (traditional for RV 1.20, associated with the R̥bhus/Indra complex in the hymn)
Primarily Indra (opening frames the hymn-offering for divine manifestation; subsequent verses involve Indra and the R̥bhus)
Gāyatrī
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.
Mantras
Mantra 1
अयं देवाय जन्मने स्तोमो विप्रेभिरासया । अकारि रत्नधातमः ॥
This hymn has been fashioned by the seers with a fervent impulse for the divine birth—most able to set the treasure within us: a formation of speech that prepares the coming-to-be of the god in the human vessel.
Mantra 2
य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी । शमीभिर्यज्ञमाशत ॥
They who, yoking word to word for Indra, fashioned with mind his two bright steeds; by works of skill and right adjustment they attained the sacrifice—entering the ordered action where the Lord of luminous force can descend.
Mantra 3
तक्षन्नासत्याभ्यां परिज्मानं सुखं रथम् । तक्षन्धेनुं सबर्दुघाम् ॥
They fashioned for the Nāsatyas a smooth and far-going chariot; they fashioned a cow of unfailing milking—creating instruments of swift progress and streams of nourishment for the journey of the soul.
Mantra 4
युवाना पितरा पुनः सत्यमन्त्रा ऋजूयवः । ऋभवो विष्ट्यक्रत ॥
The R̥bhus made the two Parents young again—straight-goers, holders of true mantras; they accomplished their work of ordered mastery, renewing the foundations of the being.
Mantra 5
सं वो मदासो अग्मतेन्द्रेण च मरुत्वता । आदित्येभिश्च राजभिः ॥
May your glad raptures come together—along with Indra and the Marut-filled power, and with the royal Ādityas: let the harmonized joy of the godheads assemble in us as a single uplifted movement.
Mantra 6
उत त्यं चमसं नवं त्वष्टुर्देवस्य निष्कृतम् । अकर्त चतुरः पुनः ॥
And that new chalice, fashioned by the god Tvaṣṭṛ, they made again into four: they multiplied the single vessel of delight into a fourfold capacity, so the offering may be received by the powers in their complete order.
Mantra 7
ते नो रत्नानि धत्तन त्रिरा साप्तानि सुन्वते । एकमेकं सुशस्तिभिः ॥
Place in us your treasures of luminous fulfillment—three and sevenfold—for the one who presses the Soma; let each gift come distinctly, supported by our right and harmonious affirmations.
Mantra 8
अधारयन्त वह्नयोऽभजन्त सुकृत्यया । भागं देवेषु यज्ञियम् ॥
Then the carriers of the flame upheld the working, and by right accomplishment they won their share among the gods—the portion that is truly fit for sacrifice and for the divine life.
Frequently Asked Questions
Its main purpose is to make a powerful hymn of praise that brings Indra into manifest presence in the sacrifice, and to gather supporting deities so the rite becomes effective and prosperity-giving.
In Vedic usage, “birth” can mean the deity’s arising or becoming present through the rite—when inspired speech and offering make the divine power active in the human and ritual space.
The R̥bhus are divine artisans famed for perfect skill and ‘right workmanship.’ The hymn’s closing idea echoes their model: by accomplished work one gains a rightful share among the gods—meaning the sacrifice succeeds and becomes truly yajñiya (fit for offering).