
Sukta 10.32
Unknown/varied traditions for RV 10.32; commonly treated as Indra hymn with late book attributions uncertain
Indra
Jagatī (likely; 12-syllable tendency in 10.32; requires full metrical verification)
RV 10.32 is a late-book Indra hymn that invites the bountiful Maghavan to take his seat at the Soma-pressing, awaken to the pressed essence, and bestow “both”—the offering’s acceptance and the prosperity it yields. Moving through images of a god-seeking path, protective powers, and honeyed abundance, it culminates in a vow to complete auspicious ritual works and to hold Soma inwardly “in the heart,” joining outer sacrifice with inner devotion.
Mantra 1
प्र सु ग्मन्ता धियसानस्य सक्षणि वरेभिर्वराँ अभि षु प्रसीदतः । अस्माकमिन्द्र उभयं जुजोषति यत्सोम्यस्यान्धसो बुबोधति ॥
Come forward, settle firmly into the power of the thinker’s work, with the choicest boons; take your seat towards the best. Our Indra accepts both (the offering and the growth it brings) when he awakens to the Soma’s pressed essence within us.
Mantra 2
वीन्द्र यासि दिव्यानि रोचना वि पार्थिवानि रजसा पुरुष्टुत । ये त्वा वहन्ति मुहुरध्वराँ उप ते सु वन्वन्तु वग्वनाँ अराधसः ॥
O Indra, you move through the divine luminous worlds and through the earthly spaces by your radiant might, O much-praised. May those who repeatedly bear the offerings to you win richly the inspired singers’ attainments, without failure.
Mantra 3
तदिन्मे छन्त्सद्वपुषो वपुष्टरं पुत्रो यज्जानं पित्रोरधीयति । जाया पतिं वहति वग्नुना सुमत्पुंस इद्भद्रो वहतुः परिष्कृतः ॥
This indeed delights me: a form more perfect than form—when the Son learns the lineage of the Parents. The wife bears the husband with willing love and right mind; for the soul, the auspicious marriage-journey is made ready and well-formed.
Mantra 4
तदित्सधस्थमभि चारु दीधय गावो यच्छासन्वहतुं न धेनवः । माता यन्मन्तुर्यूथस्य पूर्व्याभि वाणस्य सप्तधातुरिज्जनः ॥
Then indeed he sets the fair thought upon the common seat (of the gods), when the Rays of Light, like milch-cows, obey and bear the burden onward. When the ancient Mother of the herd (the primal Consciousness) moves toward the Word, the sevenfold-founded human being is impelled into his right kind of birth.
Mantra 5
प्र वोऽच्छा रिरिचे देवयुष्पदमेको रुद्रेभिर्याति तुर्वणिः । जरा वा येष्वमृतेषु दावने परि व ऊमेभ्यः सिञ्चता मधु ॥
Forward to you the god-seeking path is poured out; the one impetuous power moves with the Rudras. Where the deathless ones give, even old age is overpassed; from your protections pour around us the honeyed delight.
Mantra 6
निधीयमानमपगूळ्हमप्सु प्र मे देवानां व्रतपा उवाच । इन्द्रो विद्वाँ अनु हि त्वा चचक्ष तेनाहमग्ने अनुशिष्ट आगाम् ॥
When you were being laid down, hidden in the waters, the guardian of the gods’ law spoke to me. Indra the knower has indeed beheld you and followed; by that guidance, O Agni, instructed from within, I have come.
Mantra 7
अक्षेत्रवित्क्षेत्रविदं ह्यप्राट् स प्रैति क्षेत्रविदानुशिष्टः । एतद्वै भद्रमनुशासनस्योत स्रुतिं विन्दत्यञ्जसीनाम् ॥
The one who knows no field reaches the knower of the field; instructed by the field-knower he goes forward. This indeed is the good of true guidance: he finds also the straight track of those who move by the direct way.
Mantra 8
अद्येदु प्राणीदममन्निमाहापीवृतो अधयन्मातुरूधः । एमेनमाप जरिमा युवानमहेळन्वसुः सुमना बभूव ॥
Today indeed he has breathed forth and has formed these days; encompassed, he drank the Mother’s udder. Thus age came upon him, though he was young; yet the good giver, unangered, became of a happy mind.
Mantra 9
एतानि भद्रा कलश क्रियाम कुरुश्रवण ददतो मघानि । दान इद्वो मघवानः सो अस्त्वयं च सोमो हृदि यं बिभर्मि ॥
These auspicious works, O Vessel, let us accomplish—O Kuruśravaṇa, as you give the bounties. Let your giving be, O Maghavan, for this Soma too, which I bear in my heart.
It invites Indra (Maghavan) to come to the Soma sacrifice, take his seat, and be awakened by the pressed Soma so he grants protection and generous gifts.
Because the setting is the Soma-pressing ritual: Soma is prepared and offered to Indra, and the kalaśa is the vessel that holds the pressed juice central to the rite.
Alongside the external offering, it suggests an inner practice: keeping the inspired joy/clarity (Soma) within oneself as steady devotion and strength while seeking Indra’s help.