Rig Veda Sukta 104
Mandala 1Sukta 1049 Mantras

Sukta 104

Sukta 1.104

Rishi

Kutsa Āṅgirasa (traditional attribution for RV 1.104)

Devata

Indra

Chandas

Triṣṭubh (probable for RV 1.104; verse-length and cadence consistent)

Cet hymne invite Indra à s’approcher, à prendre place au sacrifice et à boire le soma fraîchement pressé, afin que sa force s’éveille pour la protection et la victoire. Il mêle un accueil intime — dételer les chevaux divins pour le repos au crépuscule et à l’aube — à des supplications pressantes pour repousser les Dasyus, l’hostilité tortueuse et la perte de la part légitime des adorateurs.

Recitation with translationRig Veda 1.104

Mantras

Mantra 1

योनिष्ट इन्द्र निषदे अकारि तमा नि षीद स्वानो नार्वा । विमुच्या वयोऽवसायाश्वान्दोषा वस्तोर्वहीयसः प्रपित्वे ॥

Pour toi, ô Indra, un sein de repos a été façonné, un lieu où t’asseoir ; viens, assieds-toi là, hennissant comme un coursier. Délivrant les puissances de vie pour leur libre cours, dételle les chevaux pour le repos — au crépuscule et à l’aurore, dans une intimité plus proche de l’être.

Mantra 2

ओ त्ये नर इन्द्रमूतये गुर्नू चित्तान्त्सद्यो अध्वनो जगम्यात् । देवासो मन्युं दासस्य श्चम्नन्ते न आ वक्षन्त्सुविताय वर्णम् ॥

Ô, ces hommes héroïques ont appelé Indra à l’aide ; et maintenant encore, qu’il vienne vers eux aussitôt, tout droit depuis la route. Les dieux, écrasant la colère du Dāsa, nous apporteront la « couleur » lumineuse — pour une marche heureuse, pour la voie ouverte du juste mouvement.

Mantra 3

अव त्मना भरते केतवेदा अव त्मना भरते फेनमुदन् । क्षीरेण स्नातः कुयवस्य योषे हते ते स्यातां प्रवणे शिफायाः ॥

Vers le bas, par sa propre nature, descend Ketavedā ; vers le bas, par sa propre nature, descend l’écume sur les eaux. Ô épouse de Kuyava, baignée de lait : que ces deux-là soient frappés et qu’ils tombent sur la pente de Śiphā ; que l’éclat mensonger périsse dans sa propre descente.

Mantra 4

युयोप नाभिरुपरस्यायोः प्र पूर्वाभिस्तिरते राष्टि शूरः । अञ्जसी कुलिशी वीरपत्नी पयो हिन्वाना उदभिर्भरन्ते ॥

Le moyeu de l’ouvrage de métal d’en haut a été mis en mouvement ; le héros étend la hampe avec les forces anciennes. Droit est le Vajra, l’arme de tonnerre de pierre, l’épouse puissante du héros ; pressant le lait de la plénitude, ils l’apportent avec les eaux — nourriture portée par les courants de l’être.

Mantra 5

प्रति यत्स्या नीथादर्शि दस्योरोको नाच्छा सदनं जानती गात् । अध स्मा नो मघवञ्चर्कृतादिन्मा नो मघेव निष्षपी परा दाः ॥

Quand l’on voit la conduite directrice se retourner, et que l’on n’approche pas la demeure du Dasyu, alors, ô Indra généreux, sauve-nous du tumulte des tortueux; ne nous rejette pas comme celui qui donne puis retire; ne nous ravis pas notre part légitime.

Mantra 6

स त्वं न इन्द्र सूर्ये सो अप्स्वनागास्त्व आ भज जीवशंसे । मान्तरां भुजमा रीरिषो नः श्रद्धितं ते महत इन्द्रियाय ॥

Sois pour nous, ô Indra, dans le soleil; sois pour nous dans les eaux — partage avec nous ta protection sans faute, pour l’espérance de vivre. Ne nous blesse pas dans l’étreinte du milieu; nous avons mis notre foi en ta grande puissance indriane.

Mantra 7

अधा मन्ये श्रत्ते अस्मा अधायि वृषा चोदस्व महते धनाय । मा नो अकृते पुरुहूत योनाविन्द्र क्षुध्यद्भ्यो वय आसुतिं दाः ॥

Alors, je pense que la foi en toi lui a été déposée; ô Taureau, pousse-nous vers le grand trésor. Ne nous laisse pas, ô Toi qu’on invoque tant, dans un sein non façonné; ô Indra, donne aux puissances affamées la force vitale et le pressurage (soma) — la nourriture de l’offrande.

Mantra 8

मा नो वधीरिन्द्र मा परा दा मा नः प्रिया भोजनानि प्र मोषीः । आण्डा मा नो मघवञ्छक्र निर्भेन्मा नः पात्रा भेत्सहजानुषाणि ॥

Ne nous frappe pas, ô Indra; ne nous rejette pas; ne nous ravis pas nos nourritures chères. Ne brise pas nos germes du devenir, ô Śakra généreux; ne casse pas nos vases, ces appuis nés avec nous, nos instruments innés du chemin.

Mantra 9

अर्वाङेहि सोमकामं त्वाहुरयं सुतस्तस्य पिबा मदाय । उरुव्यचा जठर आ वृषस्व पितेव नः शृणुहि हूयमानः ॥

Viens ici, ô ami du Soma — ainsi te nomme-t-on; voici le Soma pressé: bois-en pour l’ivresse. Ô toi qui t’étends au loin, fortifie-toi dans le ventre; comme un père, entends-nous quand nous t’appelons.

Inside Sukta 104

How it unfolds

  1. Where it opens

    A hospitable welcome: a resting-place is prepared for Indra; he is asked to sit and settle like a spirited steed.

  2. Development

    The hymn moves from intimacy and readiness (unharnessing, repose) to practical need—guidance, protection, and resistance against hostile dwellings and crooked clamor.

  3. Climax

    A sharp petition for rescue and non-abandonment: Indra must not ‘cast away’ the worshippers’ rightful share and must shield them from adversarial forces.

  4. Where it settles

    A final, urgent invitation to drink the pressed Soma and grow strong within, concluding with the image of Indra as a father who hears and answers the call.

The deity: Indra

  • In the VedaIndra is the mighty, Soma-loving, wide-pervading hero who answers the call of the pressings, comes with his steeds, and grants protection and bounty to his worshippers. He is invoked as a powerful fatherly guardian who hears the summons and breaks hostile resistance.
  • Cosmic functionHe establishes order by defeating obstructive and chaotic forces, releasing vitality and forward movement, and safeguarding the community’s prosperity and rightful portion.
  • Inner significanceIndra symbolizes awakened will, courage, and decisive intelligence that breaks inner obstruction (fear, inertia, crookedness) and restores the free course of life-forces toward clarity and right action.

The seer

  • Kutsa ĀṅgirasaĀṅgirasa (Angiras lineage; Kutsa as a prominent seer within the Angirasa tradition) · A celebrated Indra-devotee associated with hymns that call Indra swiftly to the Soma and seek deliverance from adversaries; remembered in Vedic lore as a close ally of Indra in overcoming hostile powers.

Famous verses

yoniṣ ṭa indra niṣade akāri
Verse 1.104.1Sets the tone of the entire hymn by preparing Indra’s ‘yoni’ (seat/womb of repose), inviting him to sit, and evoking dusk-and-dawn rest—an intimate liturgical welcome before the petitions.Read verse 1.104.1 →
प्रति यत्स्या नीथादर्शि दस्योरोको नाच्छा सदनं जानती गात् । अध स्मा नो मघवञ्चर्कृतादिन्मा नो मघेव निष्षपी परा दाः ॥
Verse 1.104.5Captures the hymn’s protective core: a plea to be saved from crooked hostility and not to be deprived of one’s due portion—linking social/ritual justice with Indra’s guardianship.Read verse 1.104.5 →
arvāṅ ehi somakāmam
Verse 1.104.9The culminating summons: Indra is called ‘Soma-loving,’ urged to drink for exhilaration, to grow strong, and to hear like a father—an archetypal closing invocation in Indra-Soma worship.Read verse 1.104.9 →

Attributes of the deity

  • Soma-drinker (somakāma)
  • Protector and giver of wealth (maghavan)
  • Destroyer of hostile powers (Dasyu-slayer)
  • Swift to be invoked and to arrive
  • Strengthener of vitality and forward movement
  • Father-like hearer of prayers

Also by this seer

  • Rig Veda Mandala 1 hymns traditionally attributed to Kutsa (including RV 1.94–1.115 in several Anukramaṇī traditions)
  • Indra-focused Triṣṭubh hymns emphasizing protection, right share (bhāga), and victory over Dasyus

The rite, step by step

  • Prepare the ritual seat/space for Indra (āsana/niṣad) and formally invite him to sit.
  • Symbolically ‘unharness’ and settle the divine horses—signaling welcome, rest, and intimate nearness of the deity.
  • Press Soma and recite the Triṣṭubh stanzas as the invitation and empowerment of Indra.
  • Offer Soma with petitions for protection from Dasyus, crooked hostility, and misfortune; affirm the worshippers’ due portion.
  • Conclude with a direct call: ‘Come here’—urging Indra to hear like a father and to respond with aid.

Offerings

  • Pressed Soma (primary)
  • Ghee/oblations in accompaniment (customary in Indra rites)
  • Praise (stuti) as the principal ‘offering’ that draws Indra near

Frequently Asked Questions

It asks Indra to come close, sit at the sacrifice, drink the pressed Soma, and then protect the worshippers by defeating hostile forces and ensuring their rightful share.

It is a poetic way to welcome Indra as a swift charioteer: he arrives with speed, then is invited to settle, rest, and remain near the ritual at the key times of transition—dusk and dawn.

In this context, “Dasyu” refers to hostile or obstructive forces—often rival groups or symbolic powers of disorder—that threaten the community’s safety, ritual success, and prosperity.

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