Sukta 49
Sukta 4.49
Vāmadeva Gautama (traditional for RV 4.49)
Indra-Bṛhaspati (dual)
Triṣṭubh (probable; requires confirmation)
Is mantra mein Indra aur Brihaspati ko bulaya gaya hai. Dono ko havishya aur Soma chadhaya ja raha hai. Yagya karne wala unki prashansa aur khushi se unhe khush karna chahta hai. Dono devta ko yahi aasana bithaya jata hai. Unse ashw, dhan aur samriddhi ki maang ki gayi hai. Wo aise var dene jo sau guna badh jaye.
Mantras
Mantra 1
इदं वामास्ये हविः प्रियमिन्द्राबृहस्पती । उक्थं मदश्च शस्यते ॥
Yeh bhog Indra aur Brihaspati ke liye rakha gaya hai. Dono ke muhn ke liye yeh pyara hai. Log gaana ga rahe hain aur khushi ka bolbala hai. Sab milkar unki taarif kar rahe hain.
Mantra 2
अयं वां परि षिच्यते सोम इन्द्राबृहस्पती । चारुर्मदाय पीतये ॥
Yeh Soma ras Indra aur Brihaspati ke liye chidka ja raha hai. Dono ke liye yeh bahut achha hai. Isse mann khush ho jata hai aur andar tak jaake nasha hota hai. Yeh peene ke liye diya ja raha hai.
Mantra 3
आ न इन्द्राबृहस्पती गृहमिन्द्रश्च गच्छतम् । सोमपा सोमपीतये ॥
Indra aur Brihaspati, hamare paas aao. Hamare ghar aao, yahan baitho. Indra, tum bhi aao. Tum dono Soma peete ho, toh aao aur Soma piyo. Hamare liye yeh ras taiyaar hai.
Mantra 4
अस्मे इन्द्राबृहस्पती रयिं धत्तं शतग्विनम् । अश्वावन्तं सहस्रिणम् ॥
Indra aur Brihaspati, humein aisa dhan do jo har tarah se bada ho. Yeh dhan sau guno se bhara ho, ghodon aur taakat se rich ho, aur hazaar guna phaila ho.
Mantra 5
इन्द्राबृहस्पती वयं सुते गीर्भिर्हवामहे । अस्य सोमस्य पीतये ॥
Indra aur Brihaspati, hum tumhe pukarte hain. Jab Soma ka ras nikalta hai, hum apni geeton se tumhe bulate hain. Aao aur is Soma ras ko piyo.
Mantra 6
सोममिन्द्राबृहस्पती पिबतं दाशुषो गृहे । मादयेथां तदोकसा ॥
Indra aur Brihaspati, jo daan deta hai uske ghar aao. Wahan Soma piyo aur khush ho jao. Wahan baithe raho, humare paas hi raho.
Frequently Asked Questions
They are called as a pair: Indra represents victorious power and force, while Bṛhaspati represents sacred speech, priestly wisdom, and right guidance. Together they bring success through both strength and insight.
It asks the deities to accept the offering and Soma, to be present in the giver’s home, and to place within the worshippers abundant rayi—prosperity, increase, and victorious well-being.
On the ritual level it means the gods are invited to make the sacrificer’s space their seat and favor it. On an inner level it suggests stabilizing divine strength and inspired clarity within the practitioner.
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