Sukta 20
Sukta 1.20
Medhātithi Kāṇva (traditional for RV 1.20, associated with the R̥bhus/Indra complex in the hymn)
Primarily Indra (opening frames the hymn-offering for divine manifestation; subsequent verses involve Indra and the R̥bhus)
Gāyatrī
हे गायत्रीछंदातील सूक्त एक स्तोम (स्तुती-रचना) घडवून यज्ञात आणि मानवी पात्रात इंद्राचा “जन्म” किंवा प्रकट उपस्थिती यांचे आवाहन करते—धन-निधींचा सर्वोत्तम स्थापक म्हणून. पुढे हे आवाहन विस्तारून दैवी शक्तींच्या समन्वित आगमनाचे रूप घेते—मरुतांसह आणि राजस आदित्यांसह इंद्राचे—आणि ऋभूंच्या आदर्श “सम्यक् कारागिरी”चे स्मरण करून देते; ज्यामुळे त्यांनी देवांमध्ये यज्ञ-भागात मानाचा वाटा मिळवला.
Mantras
Mantra 1
अयं देवाय जन्मने स्तोमो विप्रेभिरासया । अकारि रत्नधातमः ॥
देवाच्या जन्मासाठी—उत्साहपूर्ण प्रेरणेने—विप्रांनी हा स्तोम रचला आहे; हा रत्नधातम, जो आपल्या अंतःकरणात निधी (रत्न) स्थापन करण्यास अत्यंत समर्थ आहे.
Mantra 2
य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी । शमीभिर्यज्ञमाशत ॥
जे इंद्रासाठी वाणीला वाणीशी योजून स्तुतीरचना करतात, ज्यांनी मनाने त्याचे दोन हरि (तेजस्वी अश्व) घडविले—ते कुशल व सम्यक्-संयोजित कर्मांनी यज्ञास प्राप्त झाले.
Mantra 3
तक्षन्नासत्याभ्यां परिज्मानं सुखं रथम् । तक्षन्धेनुं सबर्दुघाम् ॥
नासत्यद्वयांसाठी (अश्विनौ) त्यांनी सुखकर, दूरवर जाणारा रथ घडविला; आणि अखंड दूध देणारी (सबरदुघा) धेनूही घडविली.
Mantra 4
युवाना पितरा पुनः सत्यमन्त्रा ऋजूयवः । ऋभवो विष्ट्यक्रत ॥
ऋभूंनी दोन्ही पितरांना पुन्हा तरुण केले—ऋजुमार्गी, सत्य-मंत्र धारण करणारे; त्यांनी आपले विधिपूर्वक सिद्धीचे कार्य पूर्ण केले.
Mantra 5
सं वो मदासो अग्मतेन्द्रेण च मरुत्वता । आदित्येभिश्च राजभिः ॥
तुमचे आनंदमय उन्माद एकत्र येवोत—इंद्रासह, मरुत्वान् (मरुतांनी युक्त) सामर्थ्यासह, आणि राजस आदित्यांसह. देवशक्तींचा समस्वर हर्ष आमच्यात एकाच उन्नत प्रवाहाप्रमाणे संयोग पावो.
Mantra 6
उत त्यं चमसं नवं त्वष्टुर्देवस्य निष्कृतम् । अकर्त चतुरः पुनः ॥
आणि तो नवा चमस (पात्र), देव त्वष्टृने घडविलेला, त्यांनी पुन्हा चार रूपांत केला. एकाच आनंद-पात्राला त्यांनी चतुर्विध धारणक्षमतेत विस्तारले, जेणेकरून अर्पण शक्तींनी पूर्ण क्रमाने स्वीकारावे.
Mantra 7
ते नो रत्नानि धत्तन त्रिरा साप्तानि सुन्वते । एकमेकं सुशस्तिभिः ॥
आमच्यासाठी तुमची रत्ने धरा—त्रिगुण व सप्तगुण—सोम पिळणाऱ्या यजमानासाठी. सुशस्ति (शुभ स्तुती) यांच्या आधाराने, एकेक करून, प्रत्येक दान स्पष्टपणे आमच्याकडे येवो.
Mantra 8
अधारयन्त वह्नयोऽभजन्त सुकृत्यया । भागं देवेषु यज्ञियम् ॥
तेव्हा वह्निवाहकांनी (अग्नीचे वाहकांनी) ते कर्म धारण केले; आणि सुकृत्या (सत्कर्म/सुयोग्य संपादन) यांच्या बळावर देवांमध्ये आपला यज्ञिय भाग मिळविला—जो यज्ञास योग्य आणि देवजीवनास अनुरूप असा अंश आहे.
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 VedaIndra is hailed as the mighty, joy-bringing lord of strength and victory, responsive to well-fashioned praise and soma, and accompanied by the Maruts’ storm-force; the Ādityas appear as royal upholders of order. The 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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