Sukta 20
Sukta 1.20
Medhātithi Kāṇva (traditional for RV 1.20, associated with the R̥bhus/Indra complex in the hymn)
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.
In this hymn
Addressed to
Mantras
Mantra 1
अयं देवाय जन्मने स्तोमो विप्रेभिरासया । अकारि रत्नधातमः ॥
रिशियों ने यह स्तोत्र बनाया है। भगवान के जनम के लिए बनाया है। इससे अंदर खज़ाना मिलता है। यह शक्ति देता है और मन को साफ करता है।
Mantra 2
य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी । शमीभिर्यज्ञमाशत ॥
रिशियों ने इंद्र के लिए दो घोड़े बनाए। उन्होंने अपने मन से सोच के यह काम किया। अपनी कला और मेहनत से यह लोग यज्ञ तक पहुँच गए। जहाँ इंद्र आते हैं, वहाँ सब सही लगता है।
Mantra 3
तक्षन्नासत्याभ्यां परिज्मानं सुखं रथम् । तक्षन्धेनुं सबर्दुघाम् ॥
नासत्य के लिए एक ऐसा रथ बनाया जो आराम से दूर तक जाए। एक गाय भी बनाई जो कभी दूध देना न छोड़े। यह सब सफर के लिए सामान थे जो रास्ते में काम आते हैं।
Mantra 4
युवाना पितरा पुनः सत्यमन्त्रा ऋजूयवः । ऋभवो विष्ट्यक्रत ॥
रिभु नाम के रिशियों ने दोनों माँ-बाप को फिर से जवान बना दिया। यह लोग सच्चे थे और सीधे रास्ते पे चलते थे। उन्होंने अपना काम पूरा कर दिया जो उनको करना था।
Mantra 5
सं वो मदासो अग्मतेन्द्रेण च मरुत्वता । आदित्येभिश्च राजभिः ॥
भगवान की खुशी आपके पास आए। इंद्र और मरुत देवता सब साथ में आएँ। आदित्य देवता भी राजाजी बन के आएँ। सब मिलकर एक ही खुशी का माहौल बन जाए।
Mantra 6
उत त्यं चमसं नवं त्वष्टुर्देवस्य निष्कृतम् । अकर्त चतुरः पुनः ॥
त्वष्टा देवता ने एक नया पात्र बनाया था। रिभु रिशियों ने उस एक पात्रे को चार बना दिया। अब चारों देवता को अलग-अलग मिलने लगा। इससे सब काम आसानी से चलने लगा।
Mantra 7
ते नो रत्नानि धत्तन त्रिरा साप्तानि सुन्वते । एकमेकं सुशस्तिभिः ॥
आप हम में अपने खज़ाने भर दीजिए। दस तरह के गिफ़्ट्स, तीन और सात। यह वोह के लिए है जो सोम पीता है। हर एक गिफ़्ट अलग से आए, हमारी सही बातों के साथ।
Mantra 8
अधारयन्त वह्नयोऽभजन्त सुकृत्यया । भागं देवेषु यज्ञियम् ॥
अग्नि के लोगों ने यह काम संभाला। उन्होंने सही काम करके भगवानों में अपना हिस्सा पा लिया। यह हिस्सा वही है जो यज्ञ के लायक है।
Inside Sukta 20
How it unfolds
- Where it opens
A deliberately crafted hymn is presented as the means to bring about the deity’s ‘birth’—divine manifestation—within the rite and the singer.
- Development
The invocation expands from Indra to a concert of powers (Maruts and Ādityas), emphasizing collected joy/rapture and coordinated divine action.
- Climax
The model of successful attainment is highlighted: through ‘right workmanship’ the worthy gain a sacrificial share among the gods (R̥bhu motif of perfected making).
- Where it settles
The hymn settles on participation and portion—divine alliance secured, the rite upheld, and the sacrificer aligned with what is truly yajñiya (fit for sacrifice).
The deity: Indra
- In the VedaThe hymn’s language also gestures to the R̥bhus as models of perfected skill who gain divine status through accomplished work.
- Cosmic functionBreaker of obstacles and releaser of life-power (waters, light, vitality), energizer of the rite, and leader who gathers allied deities into a single effective movement; with the Ādityas he aligns power with ṛta (cosmic order).
- Inner significanceIndra signifies awakened will and victorious energy that is ‘born’ in the practitioner through inspired speech and disciplined offering; the Maruts represent the surging intensities that become coordinated rather than scattered; the R̥bhus symbolize the inner craft of right formation—refining mind, speech, and action into a divine-worthy work.
The seer
- Medhātithi KāṇvaKāṇva (Kanva-gotra) · A prominent early Rigvedic seer of the Kāṇvas, noted for hymns that yoke inspired speech (stoma) to effective ritual manifestation, often in Indra-centered contexts with allied divine artisanship and helper-gods.
Famous verses
devāya janmane
saṃ vo madāso agmata
bhāgaṃ deveṣu yajñiyam
Attributes of the deity
- Vīrya (heroic power)
- Soma-delighted rapture (mada)
- Obstacle-breaking and victory-giving
- Treasure-setter and benefactor (ratnadhā)
- Leader of companions (Maruts) and gatherer of powers
- Responsive to well-made hymn and rite
Also by this seer
- Rig Veda Mandala 1 hymns in the Kāṇva collection (including Indra-praises and allied deity invocations)
- Hymns associated with Indra and the Marut-complex within the early Kāṇva strata
The rite, step by step
- Prepare the altar/fire and seat the intention: the stoma is ‘fashioned’ with focused ardor (āsayā).
- Invoke Indra’s manifest presence (‘birth’) through recitation in Gāyatrī meter.
- Invite the supportive host: Indra with Marut-force and the royal Ādityas to assemble glad raptures (mada) into unity.
- Offer and affirm right accomplishment (su-kṛtyā): emulate the R̥bhus’ perfected work as a model for the rite’s success.
- Conclude by asking for the yajñiya share—divine participation that yields treasure, protection, and uplift.
Offerings
- Soma (where applicable in the rite)
- Ghee/clarified butter into Agni
- Oblations accompanying stoma (praise) as the primary ‘offering of speech’
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).
Ask anything about Sukta 20 of the Rig Veda
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