Rig Veda Sukta 120
Mandala 10Sukta 1209 Mantras

Sukta 120

Sukta 10.120

Rishi

Uncertain for this excerpt; RV 10.120 is a martial hymn praising a conquering divine power (often aligned with Indra-like force).

Devata

Indra-like Ugra (conquering power); possibly Indra as the force that subdues inner enemies—exact Anukramani devatā should be checked.

Chandas

Tr̥ṣṭubh (common for heroic/martial RV verses); needs metrical confirmation.

RV 10.120 adalah kidung kepahlawanan bernuansa perang yang merayakan suatu daya penakluk yang baru bangkit dan menjadi yang terunggul di dunia—Indra dalam aspek Ugra (ganas)—yang segera menundukkan musuh dan menyingkirkan rintangan. Sang penyair menggambarkan mantra (brahman) sebagai sekutu yang aktif, menajamkan senjata dan menambah momentum sang dewa, menghubungkan ilham batin dengan kemenangan lahir. Penutupnya membingkai Indra sebagai perwujudan kosmis yang diteguhkan oleh otoritas Atharvanik, dipelihara dan ditingkatkan oleh daya-daya pendukung berwujud ibu/saudari.

Recitation with translationRig Veda 10.120

Mantras

Mantra 1

तदिदास भुवनेषु ज्येष्ठं यतो जज्ञ उग्रस्त्वेषनृम्णः । सद्यो जज्ञानो नि रिणाति शत्रूननु यं विश्वे मदन्त्यूमाः ॥

Itulah sungguh kuasa tertua di segenap dunia, darinya lahir Yang Garang, menyala dalam daya-kejantanan. Baru terlahir, seketika ia menundukkan para lawan; mengikutinya, segala tenaga-hayat bersorak gembira.

Mantra 2

वावृधानः शवसा भूर्योजाः शत्रुर्दासाय भियसं दधाति । अव्यनच्च व्यनच्च सस्नि सं ते नवन्त प्रभृता मदेषु ॥

Bertumbuh oleh kekuatan, berlimpah daya, ia menimpakan gentar pada Dāsa yang memusuhi. Ia menundukkan yang tak tertunduk dan yang tertunduk; dalam ekstase yang terus dibawa maju, mereka menunduk kepadamu dalam raptur.

Mantra 3

त्वे क्रतुमपि वृञ्जन्ति विश्वे द्विर्यदेते त्रिर्भवन्त्यूमाः । स्वादोः स्वादीयः स्वादुना सृजा समदः सु मधु मधुनाभि योधीः ॥

Dalam Engkau semua menghimpun kratu—kehendak dan daya-budi mereka—ketika tenaga-tenaga hayat ini menjadi dua dan tiga. Lebih manis daripada yang manis; dengan kemanisan ciptakanlah: dalam penyatuan ekstasi, satukan madu dengan madu dan bertempurlah menembus dengannya.

Mantra 4

इति चिद्धि त्वा धना जयन्तं मदेमदे अनुमदन्ति विप्राः । ओजीयो धृष्णो स्थिरमा तनुष्व मा त्वा दभन्यातुधाना दुरेवाः ॥

Demikianlah sungguh para ṛṣi memuji Engkau—memenangi harta dalam tiap mabuk-sukacita demi mabuk-sukacita. Wahai yang lebih perkasa, wahai yang berani, bentangkan perlindungan yang teguh; jangan biarkan para penyihir bermaksud jahat, para atudhāna yang durhaka, memperdaya-Mu.

Mantra 5

त्वया वयं शाशद्महे रणेषु प्रपश्यन्तो युधेन्यानि भूरि । चोदयामि त आयुधा वचोभिः सं ते शिशामि ब्रह्मणा वयांसि ॥

Bersama-Mu kami menang dalam pertempuran, memandang ke depan banyak hal yang harus diperangi. Dengan kata-kataku kugerakkan senjata-senjata-Mu; dengan brahman—daya mantra—kutajamkan serbuan-serbuan-Mu.

Mantra 6

स्तुषेय्यं पुरुवर्पसमृभ्वमिनतममाप्त्यमाप्त्यानाम् । आ दर्षते शवसा सप्त दानून्प्र साक्षते प्रतिमानानि भूरि ॥

Aku hendak memuji dia yang berwujud banyak, sang mahaterampil, yang terkuat—Aptya di antara para Aptya. Dengan daya ia tampak; ia menaklukkan tujuh arus perlawanan dan menyingkapkan banyak ukuran serta patokan.

Mantra 7

नि तद्दधिषेऽवरं परं च यस्मिन्नाविथावसा दुरोणे । आ मातरा स्थापयसे जिगत्नू अत इनोषि कर्वरा पुरूणि ॥

Engkau menegakkan itu—yang bawah dan yang atas—di rumah tempat Engkau menolong dengan perlindungan-Mu. Engkau menempatkan Dua Ibu, yang bergerak menuju tujuannya; dari sana Engkau menghalau banyak kegelapan.

Mantra 8

इमा ब्रह्म बृहद्दिवो विवक्तीन्द्राय शूषमग्रियः स्वर्षाः । महो गोत्रस्य क्षयति स्वराजो दुरश्च विश्वा अवृणोदप स्वाः ॥

Mantra-mantra ini, milik Langit Yang Mahaluas, membedakan dan menyampaikan daya yang menyala kepada Indra, sang pemenang utama dunia-dunia bercahaya. Sang Penguasa-diri bersemayam di kediaman agung dari Cahaya yang tersembunyi; ia telah membuka semua pintu dan menyingkirkan rintangan yang dahulu miliknya sendiri.

Mantra 9

एवा महान्बृहद्दिवो अथर्वावोचत्स्वां तन्वमिन्द्रमेव । स्वसारो मातरिभ्वरीररिप्रा हिन्वन्ति च शवसा वर्धयन्ति च ॥

Demikianlah Atharvan, Langit Yang Mahabesar dan luas, telah menyatakan Indra sendiri sebagai tubuhnya sendiri. Para daya-saudari, para ibu yang meresapi segalanya, tanpa cela, mendorongnya maju dan dengan kekuatan membesarkannya.

Inside Sukta 120

How it unfolds

  1. Where it opens

    A proclamation of the ‘eldest’ or foremost power in the worlds, from which the fierce victor is born.

  2. Development

    The hymn unfolds Indra’s immediate efficacy—newly born yet instantly crushing opposition—while showing the poet’s speech as a weapon that urges and hones divine action.

  3. Climax

    The explicit ritual-psychological fusion: ‘I urge your weapons with my words; with brahman I sharpen your onrushes’ (RV 10.120.5).

  4. Where it settles

    Atharvanic authority seals the vision: Indra is spoken as an embodied cosmic power, driven and increased by flawless mother/sister energies (RV 10.120.9).

The deity: Indra

  • In the VedaIndra is praised as the foremost, irresistible force: newly born yet immediately victorious, driving down adversaries and gladdening the vital powers (ūmāḥ). He is ‘armed’ and propelled by the poet’s brahman, and finally spoken of as an embodied cosmic power affirmed by Atharvan.
  • Cosmic functionChampion of ṛta through victory: breaker of opposition, opener of paths, protector of the community, and energizer of life-forces that sustain order and prosperity.
  • Inner significanceThe awakened will-to-overcome: courageous clarity that defeats inner ‘enemies’ (fear, inertia, confusion) when disciplined intention is reinforced by focused mantra and insight.

The seer

  • Bṛhaddiva Ātharvaṇa (traditional attribution; rishi uncertain in parts)Ātharvaṇa (Atharvanic seer-line); specific gotra not securely stated for this hymn · Associated with Atharvanic, formulaic power: speech that ‘arms’ the god, joining priestly brahman with martial conquest and protection.

Famous verses

तदिदास भुवनेषु ज्येष्ठं यतो जज्ञ उग्रस्त्वेषनृम्णः । सद्यो जज्ञानो नि रिणाति शत्रूननु यं विश्वे मदन्त्यूमाः ॥
Verse 10.120.1Sets the hymn’s keynote: the primordial, world-foremost power and the newborn yet instantly victorious ugra force that subdues enemies and exhilarates the vital energies.Read verse 10.120.1 →
saṃ te śiśāmi brahmaṇā
Verse 10.120.5Central statement of Vedic ritual theory: brahman (mantra) is not mere praise but an energizing force that ‘sharpens’ the god’s weapons and forward surge.Read verse 10.120.5 →
एवा महान्बृहद्दिवो अथर्वावोचत्स्वां तन्वमिन्द्रमेव । स्वसारो मातरिभ्वरीररिप्रा हिन्वन्ति च शवसा वर्धयन्ति च ॥
Verse 10.120.9Concluding theological seal: Atharvan declares Indra as his own embodied power, sustained by maternal/sister forces—linking victory to cosmic support and nourishment.Read verse 10.120.9 →

Attributes of the deity

  • ugra (fierce, formidable)
  • tveṣa-nṛmṇa (blazing manly power)
  • śatru-niṣūdana (foe-subduer)
  • path-opener and protector in conflict
  • strengthened by brahman (mantric speech)
  • supported by maternal/sister powers (nourishing energies)

Also by this seer

  • Atharvanic seer-line appears across late Rigvedic material (esp. Mandala 10) emphasizing protective and efficacious speech
  • Linked in tradition to Atharvan/Ātharvaṇa themes of consecration, safeguarding, and energizing divine force
  • This sukta (RV 10.120) is the principal hymn commonly cited under Bṛhaddiva Ātharvaṇa in several listings

The rite, step by step

  • Prepare the sacred fire (āhavanīya) and seat the reciter; establish intention for protection/victory.
  • Invoke Indra in his ugra aspect; recite the opening verses to ‘announce’ the world-foremost power.
  • At the mid-verses, explicitly ‘sharpen’ (śiśāmi) the deity’s force through brahman—recited with firm cadence and controlled breath.
  • Offer oblations while naming obstacles/foes (outer or inner) to be pressed down (ni riṇāti).
  • Conclude with the affirmation of Indra as embodied cosmic power, followed by a brief śānti-style closing wish for steadiness and strength.

Offerings

  • ghee (ājya) into fire
  • soma (where applicable in soma-context) or symbolic substitute in later practice
  • oblation cakes/grain (puroḍāśa) in Indra-oriented rites
  • water libation and protective sprinkling (later ancillary usage)

Frequently Asked Questions

It praises a fierce, victory-giving divine power (Indra-like Ugra) who immediately overcomes enemies and clears obstacles, while showing mantra as a force that empowers that victory.

Because it presents sacred speech as effective action: the poet’s words ‘urge the weapons’ and ‘sharpen’ Indra’s momentum, joining inner focus with outer success.

Traditional listings often associate RV 10.120 with Bṛhaddiva of the Atharvanic line; the closing verse explicitly mentions Atharvan speaking Indra as embodied power, which supports that attribution even when details are debated.

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