Rig Veda Sukta 63
Mandala 8Sukta 6312 Mantras

Sukta 63

Sukta 8.63

Devata

Indra (probable continuation of Indra praise across the sequence; verse uses pronominal style)

本讃歌は第8マンダラに連なるインドラ讃美を継承し、インドラを古来の「求道者」として、熟慮された意志・力(kratu)により近づかれる者として描く。また彼は神々の領域へ通じる神聖な門であり、人間の希求と霊感に満ちた思惟がそこを通って神界へ入るとされる。さらに、五重の人間共同体による共同の呼びかけを、祭儀におけるバルヒス(barhis、聖なる敷草・座)の敷設と結びつけ、結びでは守護を祈願する。すなわち、ルドラ神群と万神が——とりわけインドラを先頭に——ヴリトラ殺しの闘いにおいて祭主を支え、外なる戦いと内なる障碍の双方に打ち勝たせよ、と。

Recitation with translationRig Veda 8.63

Mantras

Mantra 1

स पूर्व्यो महानां वेनः क्रतुभिरानजे । यस्य द्वारा मनुष्पिता देवेषु धिय आनजे ॥

彼は偉大なる者たちのうちの古き者、求める者であり、諸々の意志の力(クラトゥ)によって近づいた。その門を通って、父マヌは入り、また彼によって、われらの思惟(ディー)は神々のうちへと入る。

Mantra 2

दिवो मानं नोत्सदन्त्सोमपृष्ठासो अद्रयः । उक्था ब्रह्म च शंस्या ॥

天の尺度を損なうことなく、ソーマ(Soma)を背に載せる搾り石(adri)は動き出す。高揚の讃歌(uktha)と聖なる梵言(brahman)とが、称揚され語られるべきである。

Mantra 3

स विद्वाँ अङ्गिरोभ्य इन्द्रो गा अवृणोदप । स्तुषे तदस्य पौंस्यम् ॥

彼――知者インドラ(Indra)――は、アンギラサたち(Aṅgirasas)のために光の牝牛(光線)を解き放った。われは彼の雄力(pāuṃsya)、魂の勝利の威力を讃える。

Mantra 4

स प्रत्नथा कविवृध इन्द्रो वाकस्य वक्षणिः । शिवो अर्कस्य होमन्यस्मत्रा गन्त्ववसे ॥

いにしえより、詩聖(kavi)を増し育てるインドラ(Indra)は、言(ヴァーク)の担い手である。慈しみ深く、讃歌の供献の場へ、ここ我らのもとへ来たりて助け給え。

Mantra 5

आदू नु ते अनु क्रतुं स्वाहा वरस्य यज्यवः । श्वात्रमर्का अनूषतेन्द्र गोत्रस्य दावने ॥

今まさに、あなたの有効なる意志(kratu)に従い、祭祀する者たちは「svāhā」と唱えて選び取られた歓喜を捧げる。讃歌はその大いなる力を鳴り響かせた。インドラよ、光り輝く牛群――光の宝――を与えるために。

Mantra 6

इन्द्रे विश्वानि वीर्या कृतानि कर्त्वानि च । यमर्का अध्वरं विदुः ॥

インドラのうちに、すべての英雄の力が集う――すでに成し遂げられたものも、なお成し遂げられるべきものも。光を帯びた讃歌は、彼を祭儀の真の行路(adhvara)、内なる供えの旅として知る。

Mantra 7

यत्पाञ्चजन्यया विशेन्द्रे घोषा असृक्षत । अस्तृणाद्बर्हणा विपोऽर्यो मानस्य स क्षयः ॥

五つの民より生まれた人の共同体のために、インドラへと希求の叫びが放たれたとき、霊感の見者は高める座(barhis)を敷き広げた。それこそが、心がĀrya(高貴なる者)となる住処—内なる上昇によって高貴となる—である。

Mantra 8

इयमु ते अनुष्टुतिश्चकृषे तानि पौंस्या । प्रावश्चक्रस्य वर्तनिम् ॥

この続く讃歌を、われは汝のために織り成した。これによって男らしき力(pāuṃsyā)を宣言し、車輪の道筋を広げる——汝の力がわれらの内に前進する働きを開き放つ。

Mantra 9

अस्य वृष्णो व्योदन उरु क्रमिष्ट जीवसे । यवं न पश्व आ ददे ॥

この雄々しき者の広き開顕において、汝は生命のために大きく踏み出した。さらに汝は、内なる群れのためであるかのように、養いの穀(大麦)をもたらした——育ちゆく諸力の糧として。

Mantra 10

तद्दधाना अवस्यवो युष्माभिर्दक्षपितरः । स्याम मरुत्वतो वृधे ॥

それ(正しき獲得)を堅く保ち、助けを求めつつ、汝らを識別(dákṣa)の父たちとして、われらはマルトを伴う者の成長における増益となりますように——インドラがマルトとともに、われらの存在を広げたまえ。

Mantra 11

बळृत्वियाय धाम्न ऋक्वभिः शूर नोनुमः । जेषामेन्द्र त्वया युजा ॥

季節にかなう御座と威力のために、われらは光ある讃歌をもって汝を駆り立てる、勇士よ。インドラよ、汝を轭として伴う力とし、われら勝利せん。

Mantra 12

अस्मे रुद्रा मेहना पर्वतासो वृत्रहत्ये भरहूतौ सजोषाः । यः शंसते स्तुवते धायि पज्र इन्द्रज्येष्ठा अस्माँ अवन्तु देवाः ॥

われらのために、ルドラたち—強く山のごとき者ら—は、覆い隠す者を討つとき、戦の呼び声において、喜びを同じくして結び合え。語る者、讃える者のために、堅き力は据えられる。インドラを最長とする神々よ、われらを護れ。

Inside Sukta 63

How it unfolds

  1. Where it opens

    Indra is presented indirectly yet majestically as the ancient great one—approached by purposeful will—and as the ‘gate’ through which human thought reaches the gods (8.63.1).

  2. Development

    The hymn moves from individual/intellectual access to Indra toward collective invocation: the community’s cries rise to him, and the inspired seer establishes the uplifting ritual seat, linking outer rite and inner ascent (8.63.7).

  3. Climax

    The Vṛtra-hatya motif intensifies: Indra’s battle against obstruction becomes the central power the worshippers seek to participate in and benefit from, with allied divine forces gathering in support (8.63.12).

  4. Where it settles

    It ends in a broad protective benediction—Rudras and all gods, with Indra as foremost, are asked to guard the chanter and praiser, stabilizing strength and safety after the struggle.

The deity: Indra

  • In the VedaIndra is lauded as the ancient and great one, the victorious Vṛtra-slayer, approached by kratu (purposeful will) and accessed through “gates” that admit human thought into the divine sphere. He is the receiver of communal cries (ghoṣāḥ) and the power around whom the ritual seat and inspired vision are established.
  • Cosmic functionHe upholds cosmic order by breaking obstruction (Vṛtra), releasing the blocked powers (waters/energies), and granting victory, protection, and expansive force to the community and its sacrifice.
  • Inner significanceIndra signifies the awakened force of consciousness that conquers inner inertia and limitation, opens the ‘doors’ of higher perception, and turns aspiration into effective power (kratu) and noble-minded stability (ārya mānasya kṣayaḥ).

Famous verses

स पूर्व्यो महानां वेनः क्रतुभिरानजे । यस्य द्वारा मनुष्पिता देवेषु धिय आनजे ॥
Verse 8.63.1Defines Indra as the ancient ‘seeker’ approached by kratu and as the gateway for human thought to enter the divine—an important theological and psychological framing for the whole hymn.Read verse 8.63.1 →
यत्पाञ्चजन्यया विशेन्द्रे घोषा असृक्षत । अस्तृणाद्बर्हणा विपोऽर्यो मानस्य स क्षयः ॥
Verse 8.63.7Connects communal aspiration (fivefold people) with ritual action (spreading the barhis) and introduces the idea of an inner ‘dwelling of the mind’ becoming ārya through uplift—key for interpreting the hymn beyond mere battle imagery.Read verse 8.63.7 →
indra-jyeṣṭhā asmām avantu devāḥ
Verse 8.63.12Concluding protection prayer: invokes Rudras and all gods with Indra as chief, explicitly tying joy and unity to Vṛtra-slaying and asking for safeguarding of the worshippers.Read verse 8.63.12 →

Attributes of the deity

  • Vṛtra-slayer (obstruction-breaker)
  • Ancient and mighty (pūrvya, mahān)
  • Receiver of aspiration and praise
  • Opener of divine ‘gates’ for thought
  • Protector and victory-giver
  • Leader among gods (indra-jyeṣṭha)

Also by this seer

  • Mandala 8 contains many Indra hymns transmitted in the Kaṇva-associated collections; RV 8.63 is often read as part of that Indra praise sequence, though this specific sūkta’s r̥ṣi is not firmly recoverable from the provided data.
  • In later ritual and interpretive traditions, such Indra-stotras are frequently employed as supporting praise in Soma and fire offerings, emphasizing victory, protection, and the opening of ‘gates’ of inspiration.

The rite, step by step

  • Prepare the fire/altar space and establish ritual purity.
  • Invite Indra with spoken praise, emphasizing kratu (focused intention) and the opening of ‘gates’ for inspired thought (as in 8.63.1).
  • Release communal invocation (ghoṣāḥ) together with recitation; align the group’s intention toward Indra (as echoed in 8.63.7).
  • Spread the barhis (ritual seat/grass) and seat the deity in the rite; continue stotra with steady rhythm.
  • Make offerings while recalling Indra’s Vṛtra-slaying power—asking for the breaking of obstruction in the worshipper’s life and mind.
  • Conclude with a protective prayer including the Rudras and all gods with Indra foremost (as in 8.63.12).

Offerings

  • Soma (where applicable)
  • Ghee (ājya) into Agni as Indra is invoked through the fire
  • Barhis (sacred grass/seat) as a ritual ‘support’
  • Optional: oblations with victory/protection intent (havis)

Frequently Asked Questions

Indra is the main deity. The final verse also brings in the Rudras and the “all gods,” with Indra described as the foremost leader among them.

It portrays Indra as the power that opens access to the divine realm. In simple terms, focused intention and prayer become effective and ‘reach the gods’ when supported by Indra’s force.

Vṛtra represents obstruction—something that blocks flow and progress. The hymn uses Indra’s victory as a model for removing outer dangers and inner blocks (fear, inertia, confusion) through ritual, praise, and steady will.

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