Rig Veda Sukta 41
Mandala 3Sukta 419 Mantras

Sukta 41

Sukta 3.41

Rishi

Viśvāmitra Gāthina

Chandas

Gayatri (probable for RV 3.41.1; verify per critical edition)

RV 3.41 ialah sebuah himne undangan (āhvāna) yang menyeru Indra agar memalingkan kesukaannya kepada para pelaksana korban dan datang segera dengan dua kuda jantannya yang berwarna perang untuk meminum Soma. Ia memuji Indra sebagai “tuan kekuatan” yang secara tabii tertarik kepada persembahan dan kepada tempat duduk (barhis) yang disediakan dengan rapi, serta menggambarkan fikiran pemuja yang berhimpun mengelilingi Indra seperti ibu-ibu mengelilingi anak lembu. Tujuan himne ini ialah memastikan kehadiran Indra, kegembiraannya oleh Soma, dan seterusnya penganugerahan kekuatan, perlindungan, dan kemenangan.

Recitation with translationRig Veda 3.41

In this hymn

Addressed to

  • Indra

    Indra is the foremost heroic god of the Ṛgveda: Soma-loving, thunder-armed (vajrin), breaker of obstacles, winner of waters and light, and protector of the people who press Soma and offer praise.

Mantras

Mantra 1

आ तू न इन्द्र मद्र्यग्घुवानः सोमपीतये । हरिभ्यां याह्यद्रिवः ॥

Datanglah kini kepada kami, wahai Indra, halakan kegembiraanmu ke sini pada seruan kami untuk meminum Soma; datanglah dengan dua kuda bercahaya, wahai pemegang batu penekan—bawalah kuasa-kuasa pantas yang membawa nikmat ke dalam wujud.

Mantra 2

सत्तो होता न ऋत्वियस्तिस्तिरे बर्हिरानुषक् । अयुज्रन्प्रातरद्रयः ॥

Imam bermusim kami telah duduk, Hotar pada waktu-waktu yang tepat; rumput suci (barhis) dibentangkan berturutan sebagaimana sepatutnya. Pada fajar batu-batu pemerah telah dipasangkan—tatatertib menambat alat-alat yang mengeluarkan nikmat bagi kerja ilahi.

Mantra 3

इमा ब्रह्म ब्रह्मवाहः क्रियन्त आ बर्हिः सीद । वीहि शूर पुरोळाशम् ॥

Brahman (mantra) ini sedang digubah, wahai pembawa brahman; duduklah di atas barhis, hamparan suci yang luas. Datanglah, wahai wira, dan jamahlah puroḷāśa—persembahan kepenuhan yang telah disediakan.

Mantra 4

रारन्धि सवनेषु ण एषु स्तोमेषु वृत्रहन् । उक्थेष्विन्द्र गिर्वणः ॥

Kurniakanlah kepada kami kenikmatan dan kelimpahan-Mu dalam savana (pemerasan) ini, dalam stoma (himpunan pujian) ini, wahai pembunuh penutup (Vṛtra). Dalam uktha (pujian yang dilafazkan) kami juga, wahai Indra yang bersukacita pada nyanyian, hadirlah dan berkesanlah.

Mantra 5

मतयः सोमपामुरुं रिहन्ति शवसस्पतिम् । इन्द्रं वत्सं न मातरः ॥

Fikiran-fikiran, luas dan mencari, berpaut pada peminum Soma, tuan kekuatan—Indra—seperti para ibu pada anak lembu; mereka berkumpul mengelilingi daya yang dapat kita pelihara dan kita besarkan.

Mantra 6

स मन्दस्वा ह्यन्धसो राधसे तन्वा महे । न स्तोतारं निदे करः ॥

Maka bersukarialah engkau dengan soma yang diperah itu, demi kurnia yang agung dan kesempurnaan yang luas dalam diri kami; jangan jadikan pemuji sebagai sasaran cela—teguhkan jalan orang yang menyeru-Mu.

Mantra 7

वयमिन्द्र त्वायवो हविष्मन्तो जरामहे । उत त्वमस्मयुर्वसो ॥

Kami, wahai Indra, yang mencari-Mu, kaya dengan persembahan, membangunkan-Mu dengan seruan kami; dan Engkau juga, wahai pemberi kekayaan, mencari kami—menyambut hasrat kami dengan kedatangan-Mu yang menjawab.

Mantra 8

मारे अस्मद्वि मुमुचो हरिप्रियार्वाङ्याहि । इन्द्र स्वधावो मत्स्वेह ॥

Janganlah engkau melepaskan diri menjauh daripada kami, wahai pencinta kuda-kuda yang cemerlang; datanglah ke sini menghadap kami. Wahai Indra, yang berkuasa atas daya-swadha-mu, bersukarialah di sini—masuklah ke dalam persembahan dan medan kesedaran yang terjaga.

Mantra 9

अर्वाञ्चं त्वा सुखे रथे वहतामिन्द्र केशिना । घृतस्नू बर्हिरासदे ॥

Semoga para yang bercahaya membawa engkau ke mari dengan rata yang mudah meluncur, wahai Indra yang berambut (keśin); semoga engkau datang duduk di atas barhis yang menitis ghee (ghṛta).

Inside Sukta 41

How it unfolds

  1. Where it opens

    A direct summons: Indra is called to turn his joy toward the worshippers and come for Soma-drinking with his two bay steeds (RV 3.41.1).

  2. Development

    The hymn intensifies the invitation by praising Indra’s might and his responsiveness to the offering; the worshipper’s inspired thoughts gather around him as around a calf (RV 3.41.5), emphasizing intimacy and dependence on his strength.

  3. Climax

    Indra’s arrival is envisioned as immediate and embodied—borne on an easy chariot and entering the rite to take his seat on the prepared barhis (RV 3.41.9).

  4. Where it settles

    The hymn settles into assurance: the god is seated, delighted by Soma, and poised to grant power, protection, and success to the sacrificers.

The deity: Indra

  • Cosmic functionHe releases and sets in motion the life-giving powers (waters, light, vitality), overcomes constricting forces, and establishes expansive order through victorious action.
  • Inner significanceIndra symbolizes awakened will and victorious energy in the seeker—the force that drinks the ‘Soma’ of joy/insight and then breaks inner limitations, giving courage, clarity, and forward movement.

The seer

  • Viśvāmitra GāthinaGāthin / Kauśika (Viśvāmitra tradition) · A royal-turned-seer celebrated for powerful Indra hymns and for shaping the Viśvāmitra poetic lineage; in later tradition he is linked with the Gāyatrī mantra and the rise of brahmarṣi status.

Famous verses

haribhyāṃ yāhi adrivaḥ
Verse 3.41.1Sets the hymn’s purpose in a single stroke: an urgent invitation to Indra to come ‘now’ for Soma, explicitly with the Haris; it functions as the āhvāna (calling) frame for the whole sukta.Read verse 3.41.1 →
indraṃ vatsaṃ na mātaraḥ
Verse 3.41.5Memorable psychological image: the ‘thoughts’ (matayaḥ) cling to Indra like mothers to a calf, expressing how devotion and inspired intention cluster around the power that can be nourished and made victorious.Read verse 3.41.5 →
ghṛtasnū barhir āsade
Verse 3.41.9Concluding arrival-scene: Indra is borne hither on a pleasant chariot to sit on the ghee-bright barhis—an iconic ritual culmination that signals divine presence in the sacrifice.Read verse 3.41.9 →

Attributes of the deity

  • Soma-drinker (somapā)
  • Lord of force (śavasas pati)
  • Swiftly arriving on two bay steeds (haribhyām)
  • Wielder of the stone/weapon (adrivaḥ)
  • Obstacle-breaker and victory-giver
  • Friend of the sacrificer, responsive to invocation

Also by this seer

  • Major portions of Rigveda Maṇḍala 3 are attributed to the Viśvāmitra family (Gāthins).
  • Hymns to Indra, Agni, and allied deities within RV 3 (family collection of the Viśvāmitras).
  • Later Vedic/Itihāsa tradition associates Viśvāmitra with the spread and authority of Gāyatrī and with exemplary tapas and spiritual attainment (traditional attribution context).

The rite, step by step

  • Prepare the altar and spread the barhis (sacrificial grass seat).
  • Press and filter Soma; ready the cups for offering.
  • Recite the āhvāna verses inviting Indra to come ‘hither’ with the Haris.
  • Offer Soma with accompanying praises (stotra/śastra context depending on rite).
  • Request Indra’s strengthening presence—protection, victory, and increase of power in the community.
  • Conclude with a settling-in image: Indra seated on the ghee-bright barhis, pleased and ready to act.

Offerings

  • Soma (primary)
  • Ghee/clarified butter (associated with the ‘ghṛtasnū’ barhis)
  • Optional ancillary offerings in Soma context: oblations into Agni as carrier, and praise (stoma) as a ‘mental offering’

Frequently Asked Questions

It is an invitation to Indra to come quickly to the sacrifice, drink Soma, take his seat on the prepared barhis, and then empower the worshippers with strength and victory.

The Haris are Indra’s swift divine horses; mentioning them emphasizes his rapid arrival and readiness to respond when he is called to the Soma offering.

It means the worshipper’s prayers and inspired intentions naturally gather around Indra’s power, seeking nourishment and growth—just as mothers gather protectively around a young calf.

Ask anything about Sukta 41 of the Rig Veda

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