Rig Veda Sukta 39
Mandala 3Sukta 399 Mantras

Sukta 39

Sukta 3.39

Rishi

Viśvāmitra Gāthina (traditional attribution for RV 3)

Chandas

Triṣṭubh

Himne Triṣṭubh kepada Indra ini menampilkan “nyanyian-pemikiran” yang terilham (mati/stoma) bangkit dari hati menuju Sang Tuan, memohon agar baginda mengenali dan membangkitkan kuasanya sendiri di dalam diri si pelaku korban. Ia mengingatkan perbuatan-kebenaran Indra: menemukan Surya yang tersembunyi bersama Navagva dan Daśagva—cahaya yang dipulihkan dari kegelapan—lalu beralih kepada rayuan masa kini untuk pertolongan dalam pergumulan, kemenangan atas para penghalang, serta perolehan kekayaan dan kesejahteraan.

Recitation with translationRig Veda 3.39

In this hymn

Addressed to

  • IndraMantras 1-7, 9

    Indra is the Maghavan (bountiful giver), nṛtama (most manly/heroic), the slayer of Vṛtra and other obstructions, and the discoverer of light, one who hears the call of praise and comes to the soma-pressing and the battle alike.

  • VasusMantra 8with Indra still in hymn-context, this verse explicitly names Vasus

Mantras

Mantra 1

इन्द्रं मतिर्हृद आ वच्यमानाच्छा पतिं स्तोमतष्टा जिगाति । या जागृविर्विदथे शस्यमानेन्द्र यत्ते जायते विद्धि तस्य ॥

Kepada Indra, fikiran-himne yang ditempa, terucap dari hati, meluru terus—menuju Sang Tuan. Ia, yang berjaga dan bercahaya dalam majlis pencarian (vidatha) ketika dilagukan, diisytiharkan: Wahai Indra, apa pun yang lahir dalam dirimu (sebagai jawapan dan daya), ketahuilah itu sebagai penzahiranmu sendiri di dalam kami.

Mantra 2

दिवश्चिदा पूर्व्या जायमाना वि जागृविर्विदथे शस्यमाना । भद्रा वस्त्राण्यर्जुना वसाना सेयमस्मे सनजा पित्र्या धीः ॥

Bahkan dari langit ia lahir—purba namun sentiasa baharu; berjaga, ia meluas dalam majlis pencarian (vidatha) ketika disuarakan. Memakai pakaian yang berkat, cerah dan bersinar, Wawasan (dhī) yang lahir daripada leluhur—tua dalam para bapa—menjadi milik kami di sini.

Mantra 3

यमा चिदत्र यमसूरसूत जिह्वाया अग्रं पतदा ह्यस्थात् । वपूंषि जाता मिथुना सचेते तमोहना तपुषो बुध्न एता ॥

Bahkan di sini—di tempat kuasa kembar yang mengekang itu dilahirkan—hujung terdepan lidah terpancar lalu berdiri teguh. Rupa-rupa yang lahir sebagai kuasa berpasangan saling bersatu; merekalah pembunuh kegelapan, berakar pada dasar terdalam Tapas (bahang tekad yang terpusat).

Mantra 4

नकिरेषां निन्दिता मर्त्येषु ये अस्माकं पितरो गोषु योधाः । इन्द्र एषां दृंहिता माहिनावानुद्गोत्राणि ससृजे दंसनावान् ॥

Tiada seorang pun dalam kalangan manusia dapat mencela mereka—para bapa leluhur kami—yang menjadi pahlawan di dalam Cahaya (Lembu-lembu). Indra, perkasa dalam kebesarannya, meneguhkan mereka; dan dengan kuasa perbuatan yang berkesan ia melepaskan ke atas kawanan-kawanan tersembunyi (sinar-sinar yang terkurung) dari kandang-kandangnya.

Mantra 5

सखा ह यत्र सखिभिर्नवग्वैरभिज्ञ्वा सत्वभिर्गा अनुग्मन् । सत्यं तदिन्द्रो दशभिर्दशग्वैः सूर्यं विवेद तमसि क्षियन्तम् ॥

Sebagai seorang sahabat, di sana bersama para sahabat—Navagva—yang mengetahui jalan dengan daya-daya kewujudan, mereka menuruti Sinar-sinar (Lembu-lembu). Itulah Kebenaran: Indra bersama yang sepuluh—Dashagva—menemui Surya, Sang Matahari, yang bersemayam di dalam kegelapan.

Mantra 6

इन्द्रो मधु सम्भृतमुस्रियायां पद्वद्विवेद शफवन्नमे गोः । गुहा हितं गुह्यं गूळ्हमप्सु हस्ते दधे दक्षिणे दक्षिणावान् ॥

Indra menemui madu yang terhimpun dalam Lembu yang bercahaya; ia menemuinya—seperti yang mengenal jejak—pada bekas kuku, dalam daya mentah sinar. Tersembunyi di gua, rahsia dan terlindung di dalam perairan, ia meletakkannya pada tangan kanannya—dia yang kaya dengan kuasa pemberi-kanan (dakṣiṇā).

Mantra 7

ज्योतिर्वृणीत तमसो विजानन्नारे स्याम दुरितादभीके । इमा गिरः सोमपाः सोमवृद्ध जुषस्वेन्द्र पुरुतमस्य कारोः ॥

Memilih Cahaya, mengenalinya daripada Kegelapan, semoga kami jauh daripada kesusahan, walau ia mendesak dekat. Ucapan-ucapan ini—wahai peminum Soma, wahai yang dibesarkan oleh Soma—terimalah, wahai Indra, daripada pelaku banyak karya (yang luas dan beraneka).

Mantra 8

ज्योतिर्यज्ञाय रोदसी अनु ष्यादारे स्याम दुरितस्य भूरेः । भूरि चिद्धि तुजतो मर्त्यस्य सुपारासो वसवो बर्हणावत् ॥

Semoga Cahaya mengikuti yajña, dan Langit-dan-Bumi mengiringinya; semoga kami jauh daripada kesusahan yang melimpah. Kerana banyak benar tekanan atas insan fana yang diserang; namun kamu, wahai Vasus, ialah penyeberang yang baik, membawa daya untuk mengangkat dan meluaskan.

Mantra 9

शुनं हुवेम मघवानमिन्द्रमस्मिन्भरे नृतमं वाजसातौ । शृण्वन्तमुग्रमूतये समत्सु घ्नन्तं वृत्राणि संजितं धनानाम् ॥

Demi kesejahteraan kami menyeru Indra, Yang Maha Pemurah, dalam beban perjuangan ini—yang paling perkasa dalam memenangi kelimpahan. Semoga ia mendengar kami; yang garang demi pertolongan kami dalam pertempuran, yang membunuh para penghalang (Vṛtra), yang menaklukkan kekayaan-kekayaan (anugerah rohani).

Inside Sukta 39

How it unfolds

  1. Where it opens

    The hymn opens with the heart-born inspired thought, fashioned into praise, going straight to Indra as Lord, asking him to recognize the power awakening through the rite.

  2. Development

    It develops Indra’s identity as helper and truth-worker, recalling the companionship of the Navagvas/Daśagvas and the pursuit of the ‘cows’ (rays), culminating in the discovery of the Sun hidden in darkness.

  3. Climax

    The revelation that Indra ‘found the Sun in the darkness’—a paradigmatic victory of truth and light over concealment—becomes the warrant for present assistance.

  4. Where it settles

    The hymn closes with an urgent, practical invocation: may Indra hear, come fiercely to help in battles, slay the obstructers, and secure the conquerable riches for well-being.

The deity: Indra

  • Cosmic functionHe breaks the powers of confinement, releases the waters/light, and establishes the victory of ṛta (truth-order), enabling abundance and the reappearance of the Sun from darkness.
  • Inner significanceIndra symbolizes the awakened will and luminous force in the seeker that shatters inner inertia and doubt, recovers hidden clarity (the ‘Sun’), and turns inspired speech into effective power.

The seer

  • Viśvāmitra GāthinaGāthin (Viśvāmitra-gotra) · A royal-turned-seer celebrated for forging powerful Indra hymns and for the Viśvāmitra tradition that unites poetic inspiration (mati) with effective ritual speech (stoma) to win divine help and illumination.

Famous verses

इन्द्रं मतिर्हृद आ वच्यमानाच्छा पतिं स्तोमतष्टा जिगाति । या जागृविर्विदथे शस्यमानेन्द्र यत्ते जायते विद्धि तस्य ॥
Verse 3.39.1Sets the hymn’s core theology of inspired speech: the heart-born mati, shaped as stoma, reaches Indra, and the divine power ‘born’ in response is recognized as Indra’s manifestation within the worshipper.Read verse 3.39.1 →
sūryaṃ viveda tamasi kṣiyantam
Verse 3.39.5A central mythic-illumination verse: Indra with the Navagvas/Daśagvas follows the rays and discovers the Sun dwelling in darkness—an emblem of recovering truth and light.Read verse 3.39.5 →
ghnantaṃ vṛtrāṇi
Verse 3.39.9Concluding petition that applies the myth to the present: Indra is invoked for well-being, victory in struggle, the slaying of vṛtras (obstacles), and the winning of riches/plenitude.Read verse 3.39.9 →

Attributes of the deity

  • Maghavan (generous bestower)
  • Vṛtra-han (slayer of obstruction)
  • Nṛtama (supreme hero)
  • Listener to prayer and praise
  • Finder/releaser of the hidden Sun/light
  • Giver of vāja (strength, plenitude, victory)

Also by this seer

  • Primary seer for much of Rigveda Maṇḍala 3 (Viśvāmitra family hymns)
  • RV 3.62.10 (Gāyatrī/“Sāvitrī” mantra) traditionally associated with the Viśvāmitra lineage
  • Numerous Indra, Agni, and related hymns in RV 3 attributed to the Viśvāmitras

The rite, step by step

  • Prepare the altar and kindle Agni; establish a focused intention for protection, victory, and clarity.
  • Press/offer Soma (or its substitute in later practice) while reciting Indra praises; invite Indra as pati (Lord) of the hymn.
  • Recite the hymn with emphasis on inspired speech (mati) and truth (satya/ṛta), asking Indra to ‘know’ and awaken the power being born in the sacrificer.
  • Offer oblations and conclude with a direct petition for help in conflicts (samatsu), removal of obstacles (vṛtrāṇi), and attainment of riches (dhana).

Offerings

  • Soma libation (primary)
  • Ghee (ājya) oblations into Agni
  • Optional: milk/curd offerings in Indra context

Frequently Asked Questions

It teaches that sincere, well-shaped praise rising from the heart reaches Indra, who then awakens his power in the worshipper—breaking obstacles and bringing victory, abundance, and light.

They represent Indra’s companions in a truth-seeking quest where the ‘rays/cows’ are followed and the Sun is discovered hidden in darkness—an image for recovering lost light and clarity.

Traditionally it fits Indra-focused soma/fire rites for strength and success; in a simple recitation practice it is used to pray for courage, removal of inner blocks, and clear insight during difficult struggles.

Ask anything about Sukta 39 of the Rig Veda

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