Rig Veda Sukta 82
Mandala 1Sukta 826 Mantras

Sukta 82

Sukta 1.82

Devata

Indra

Himne enam ayat ini merupakan undangan yang mendesak kepada Indra agar mendengar tutur kata para penyair yang benar dan segera datang ke persembahan Soma. Seruan berulang seperti refren, “pasangkan dua kuda perang yang kuning keemasan,” membingkai kedatangan Indra di atas kereta yang sekuat lembu jantan, pengenalannya akan bejana Soma yang melimpah, serta kegembiraannya daripada tegukan yang diperah. Himne ini memuncak pada tindakan penyair yang memasangkan kuda-kuda Indra melalui brahman (ucapan suci), memohon agar ia bersemayam dan bersukacita, dengan Pūṣan turut disebut sebagai kehadiran pendamping.

Recitation with translationRig Veda 1.82

Mantras

Mantra 1

उपो षु शृणुही गिरो मघवन्मातथा इव । यदा नः सूनृतावतः कर आदर्थयास इद्योजा न्विन्द्र ते हरी ॥

Dengarlah kini kata-kata kami, wahai yang pemurah (Maghavan), dan janganlah seolah-olah Engkau tidak setia padanya. Apabila tangan kami—yang berdaya oleh tutur benar (sūnṛtā)—mencari sasarannya, maka sesungguhnya, wahai Indra, pasangkanlah dua kuda kuning keemasan-Mu.

Mantra 2

अक्षन्नमीमदन्त ह्यव प्रिया अधूषत । अस्तोषत स्वभानवो विप्रा नविष्ठया मती योजा न्विन्द्र ते हरी ॥

Mereka telah makan dan bersukacita; tegukan-tegukan yang tercinta bergelora di dalam. Para ṛṣi yang melihat dengan cahaya telah memuji dengan fikiran yang paling segar—kini, wahai Indra, pasangkanlah dua kuda kuning keemasan-Mu.

Mantra 3

सुसंदृशं त्वा वयं मघवन्वन्दिषीमहि । प्र नूनं पूर्णवन्धुरः स्तुतो याहि वशाँ अनु योजा न्विन्द्र ते हरी ॥

Kami memuji engkau, wahai Maghavan (Yang Pemurah), yang indah dipandang. Kini, dengan ratamu yang telah dipasang sepenuhnya, datanglah—dipuji—menurut kehendak yang menarikmu; wahai Indra, pasangkanlah dua kuda kuning-keemasanmu (hari).

Mantra 4

स घा तं वृषणं रथमधि तिष्ठाति गोविदम् । यः पात्रं हारियोजनं पूर्णमिन्द्र चिकेतति योजा न्विन्द्र ते हरी ॥

Dia menaiki rata yang sekuat banteng itu, sang penemu sinar-sinar (lembu-lembu). Dia yang memperhatikan, wahai Indra, bejana yang dipasang pada kuda-kuda kuning-keemasan dan terisi penuh—kini, wahai Indra, pasangkanlah dua kuda kuning-keemasanmu (hari).

Mantra 5

युक्तस्ते अस्तु दक्षिण उत सव्यः शतक्रतो । तेन जायामुप प्रियां मन्दानो याह्यन्धसो योजा न्विन्द्र ते हरी ॥

Biarlah yang kanan dan yang kiri milikmu terpasang, wahai Śatakratu (berkekuatan seratus). Dengan keduanya, dalam kegirangan, datanglah kepada sahabat terkasih, kepada sari Soma (andhas)—kini, wahai Indra, pasangkanlah dua kuda kuning-keemasanmu (hari).

Mantra 6

युनज्मि ते ब्रह्मणा केशिना हरी उप प्र याहि दधिषे गभस्त्योः । उत्त्वा सुतासो रभसा अमन्दिषुः पूषण्वान्वज्रिन्त्समु पत्न्यामदः ॥

Dengan sabda suci (brahman) aku memasangkan bagimu dua kuda perang keperangan yang berambut panjang; majulah, hampirilah, duduklah pada kedua tapak tangan. Tegukan Soma yang diperah, yang deras dan gagah, telah membuatmu bersukacita; wahai pemegang vajra, bersama Pūṣan, bersatulah dalam kenikmatan dengan sang isteri.

Inside Sukta 82

How it unfolds

  1. Where it opens

    A direct summons: Indra is asked to truly hear the singers and immediately yoke his two tawny steeds.

  2. Development

    The hymn reinforces the call with a refrain-like urgency, portraying Indra’s readiness—his chariot, his role as ‘finder of cows/rays,’ and his attention to the brimming Soma cup.

  3. Climax

    Indra’s exhilaration from the freshly pressed Soma is declared; the poet ‘yokes’ Indra’s horses with brahman, commanding him to come close and take his seat.

  4. Where it settles

    The invitation settles into communion: Indra arrives to drink and rejoice, with Pūṣan mentioned as accompanying presence, and the rite’s delight and union are affirmed.

The deity: Indra

  • In the VedaIndra is hailed as Maghavan (the bounteous), Vajrin (wielder of the thunderbolt), bull-strong, and the chariot-rider drawn by two tawny steeds (harī). He is the great drinker of Soma who responds to well-forged hymns and comes to the pressed offering.
  • Cosmic functionHe releases and wins the ‘cows’ (light, rays, wealth), breaks obstructions, protects the worshipper, and stabilizes the human-divine exchange through victory and generosity.
  • Inner significanceIndra symbolizes the awakened force of will and courage that breaks inner resistance, energized by disciplined inspiration (Soma) and guided by truthful speech (sūnṛtā).

The seer

  • Gautama Rāhūgaṇa (attributed)Gautama gotra (Rāhūgaṇa branch) · Early Mandala 1 poet associated with Indra-invocation hymns that emphasize effective speech (sūnṛtā) and the immediate ritual summons of the god to Soma.

Famous verses

yojā nv indra te harī
Verse 1.82.1Sets the hymn’s tone: truthful speech (sūnṛtā) is presented as efficacious, and the recurring command to yoke the tawny steeds launches the ritual invitation.Read verse 1.82.1 →
yojā nv indra te harī
Verse 1.82.4Highlights Indra as ‘finder of cows/rays’ and as the deity who notices the filled Soma vessel—linking cosmic victory to the immediate ritual readiness.Read verse 1.82.4 →
युनज्मि ते ब्रह्मणा केशिना हरी उप प्र याहि दधिषे गभस्त्योः । उत्त्वा सुतासो रभसा अमन्दिषुः पूषण्वान्वज्रिन्त्समु पत्न्यामदः ॥
Verse 1.82.6Culminating act: the seer ‘yokes’ Indra’s long-maned steeds with brahman and urges him to come, sit in the hands (receive the offering), and rejoice in Soma; Pūṣan is also invoked as companion.Read verse 1.82.6 →

Attributes of the deity

  • Bounteous giver (Maghavan)
  • Thunderbolt power (Vajra)
  • Soma-delighted
  • Swift chariot-rider
  • Finder/releaser of cows (rays, wealth)
  • Responsive to hymns and ritual call

Also by this seer

  • Rig Veda Mandala 1 hymns attributed to the Gautamas (including several Indra-focused sūktas in the 1.7x–1.9x range in traditional listings)
  • Transmission of the Gautama poetic style: concise imperatives, refrain-like summons, and Soma-press context markers

The rite, step by step

  • Prepare the Soma and complete the pressing (sutāsaḥ).
  • Recite the invitatory verses, repeatedly urging Indra to yoke his tawny steeds (harī) and come near.
  • Present the full vessel/cup (pātra) of Soma; proclaim it ‘filled’ and ready for Indra.
  • Invite Indra to mount the chariot and ‘take his seat’ at the offering place.
  • Offer Soma with accompanying praises; request protection, strength, and generous gifts.
  • Conclude with the yoking-through-brahman motif: speech itself is affirmed as the ritual harness that brings the deity.

Offerings

  • Pressed Soma (Soma-draughts)
  • Soma in a filled vessel/cup (pātra)
  • Praise-hymns (brahman, giras) as the verbal oblation

Frequently Asked Questions

The poets ask Indra to listen to their words and come quickly to the Soma offering, repeatedly urging him to “yoke his two tawny steeds” and arrive at the rite.

It signals that the Soma cup is prepared and ready. The hymn praises Indra as the one who recognizes this readiness and comes to drink and bless the worshippers.

It means sacred speech and well-formed mantra are treated as an active ritual force—like a harness—that draws the deity toward the offering and makes the invocation effective.

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