Rig Veda Sukta 22
Mandala 4Sukta 2211 Mantras

Sukta 22

Sukta 4.22

Rishi

Vāmadeva Gautama

Chandas

Triṣṭubh (probable; confirm in critical edition)

Himne Vāmadeva ini memuji Indra sebagai pelaksana yang perkasa, yang menerima doa, Soma, dan pujian, lalu dengan kuasa menunaikan tujuan pemuja. Ia mengingatkan keperkasaan Indra yang melimpah serta daya penegak tertib dunia—melepaskan kelimpahan seperti susu dari ambing lembu jantan dan menggerakkan sungai-sungai ke hadapan—seraya memohon agar ilham dan keberkesanan sang penyair membesar seperti sungai-sungai di bawah kurnia Indra.

Recitation with translationRig Veda 4.22

In this hymn

Addressed to

  • Indra

    Indra is the Maghavān (bountiful lord), the wielder of irresistible strength and impulsion (śuṣma), delighted by Soma and by the poet’s brahman (formulative sacred speech).

Mantras

Mantra 1

यन्न इन्द्रो जुजुषे यच्च वष्टि तन्नो महान्करति शुष्म्या चित् । ब्रह्म स्तोमं मघवा सोममुक्था यो अश्मानं शवसा बिभ्रदेति ॥

Apa pun yang Indra terima daripada kami dan apa pun yang Ia kehendaki, itulah yang Sang Maha Besar lakukan untuk kami—bahkan dengan daya-Nya yang menggebu. Ia, Sang Pemurah, menegakkan Brahman, stoma (nyanyian puji), Soma, dan uktha (himne): Ia yang melangkah sambil memikul batu (pemeras Soma) dengan kekuatan.

Mantra 2

वृषा वृषन्धिं चतुरश्रिमस्यन्नुग्रो बाहुभ्यां नृतमः शचीवान् । श्रिये परुष्णीमुषमाण ऊर्णां यस्याः पर्वाणि सख्याय विव्ये ॥

Sang Banteng, melontarkan senjata berpenjuru empat, bersendi kuat; yang garang, paling jantan, perkasa dengan kedua lengan—demi seri, Ia menyelubungi Paruṣṇī yang berarus banyak laksana bulu/wol; sendi-sendinya Ia anyam bagi persahabatan.

Mantra 3

यो देवो देवतमो जायमानो महो वाजेभिर्महद्भिश्च शुष्मैः । दधानो वज्रं बाह्वोरुशन्तं द्याममेन रेजयत्प्र भूम ॥

Dia yang, ketika lahir, ialah dewa yang paling dewa—agung dengan kelimpahan-kelimpahan daya yang agung dan dengan dorongan-dorongan perkasa—memegang vajra yang diidamkan pada kedua lengannya; dengan itu ia menggoncangkan langit dan membuat bumi melonjak ke hadapan.

Mantra 4

विश्वा रोधांसि प्रवतश्च पूर्वीर्द्यौॠष्वाज्जनिमन्रेजत क्षाः । आ मातरा भरति शुष्म्या गोर्नृवत्परिज्मन्नोनुवन्त वाताः ॥

Segala penghalang dan cerun-cerun purba—langit dari kelahirannya yang tinggi pun bergoncang, demikian juga bumi. Ia membawa kedua-dua Ibu ke hadapan dengan cahaya yang penuh daya; angin-angin, laksana manusia dalam putaran geraknya, menghala dan memacu terus.

Mantra 5

ता तू त इन्द्र महतो महानि विश्वेष्वित्सवनेषु प्रवाच्या । यच्छूर धृष्णो धृषता दधृष्वानहिं वज्रेण शवसाविवेषीः ॥

Itulah, sesungguhnya, wahai Indra, perbuatan-perbuatan agungmu—milik Yang Mahabesar—yang wajar diwartakan dalam setiap pemerasan soma. Kerana engkau, wahai wira, berani dengan daya yang berani, sepenuhnya tidak gentar, telah menewaskan ular itu dengan vajra oleh kekuatanmu.

Mantra 6

ता तू ते सत्या तुविनृम्ण विश्वा प्र धेनवः सिस्रते वृष्ण ऊध्नः । अधा ह त्वद्वृषमणो भियानाः प्र सिन्धवो जवसा चक्रमन्त ॥

Inilah sesungguhnya kuasa-kuasa-Mu yang benar, wahai yang berkejantanan agung: segala lembu perah mengalir keluar dari ambing Sang Banteng. Kemudian sungai-sungai, digerakkan oleh kekuatan-Mu yang meluru, berlari ke hadapan dengan laju, seolah-olah gentar di hadapan-Mu.

Mantra 7

अत्राह ते हरिवस्ता उ देवीरवोभिरिन्द्र स्तवन्त स्वसारः । यत्सीमनु प्र मुचो बद्बधाना दीर्घामनु प्रसितिं स्यन्दयध्यै ॥

Di sini, wahai tuan kuda-kuda keperangan, para Saudari ilahi memuji-Mu dengan pertolongan mereka, wahai Indra—tatkala, menurut jejaknya, engkau melepaskan yang terbelenggu, supaya aliran yang panjang terbentang itu mengalir.

Mantra 8

पिपीळे अंशुर्मद्यो न सिन्धुरा त्वा शमी शशमानस्य शक्तिः । अस्मद्र्यक्छुशुचानस्य यम्या आशुर्न रश्मिं तुव्योजसं गोः ॥

Batang Soma, seperti sungai yang memabukkan, telah penuh; kepadamu ia datang—kekuatan si pencari yang berusaha. Dan ia menarik kepada kami pengikatan tenaga yang menyala, seperti sinar pantas Sang Lembu, yang berkuasa besar.

Mantra 9

अस्मे वर्षिष्ठा कृणुहि ज्येष्ठा नृम्णानि सत्रा सहुरे सहांसि । अस्मभ्यं वृत्रा सुहनानि रन्धि जहि वधर्वनुषो मर्त्यस्य ॥

Wahai Indra, jadikanlah pada kami kuasa-Mu yang paling menurunkan hujan, yang tertua—kekuatan-kekuatan kepahlawanan yang menewaskan dalam pertempuran yang berterusan. Untuk kami, wahai pembunuh Vṛtra, kurniakan penewasan-penewasan yang baik; hempaskan dan hancurkan senjata si fana yang mencari untuk mencederakan.

Mantra 10

अस्माकमित्सु शृणुहि त्वमिन्द्रास्मभ्यं चित्राँ उप माहि वाजान् । अस्मभ्यं विश्वा इषणः पुरंधीरस्माकं सु मघवन्बोधि गोदाः ॥

Dengarlah hanya kami, wahai Indra; dekatkan kepada kami kelimpahan daya yang beraneka warna, vāja (kekuatan/rezeki kemenangan). Untuk kami gerakkanlah segala ilham dan penyempurnaan; untuk kami, wahai Maghavan yang pemurah, sedarlah sebagai pemberi Cahaya—pemberi lembu-lembu (go).

Mantra 11

नू ष्टुत इन्द्र नू गृणान इषं जरित्रे नद्यो न पीपेः । अकारि ते हरिवो ब्रह्म नव्यं धिया स्याम रथ्यः सदासाः ॥

Kini Engkau dipuji, wahai Indra—kini dilagukan—semoga Engkau meluaskan dorongan (iṣ) dalam diri pemuji, seperti sungai-sungai melimpah. Telah dibuat untuk-Mu sabda pembentuk yang baharu, wahai penguasa kuda-kuda keemasan; dengan dhī (wawasan suci) semoga kami sentiasa layak bagi jalan-kereta—menjadi alat bagi gerak maju-Mu.

Inside Sukta 22

How it unfolds

  1. Where it opens

    Indra’s willing acceptance of the worshipper’s offerings and his capacity to accomplish what he accepts and desires.

  2. Development

    Praise expands to Indra as sustainer of sacred speech and Soma, then to his cosmic potency—abundance streaming like milk and forces moving under his awe-inspiring drive.

  3. Climax

    The vision of Indra’s true, vast manhood: rivers surge forward in speed, and the world’s flows are released and set in motion by his power.

  4. Where it settles

    A new brahman is fashioned; the poet asks that inspiration swell like rivers and that the singers remain ever fit for Indra’s chariot-path—effective partners in his onward action.

The deity: Indra

  • In the VedaHe is portrayed as a force who makes abundance flow and whose might sets the world in motion, with rivers and powers moving as if in awe before him.
  • Cosmic functionChampion of ṛta through victorious power: he breaks obstructions, releases waters/wealth, and energizes the cosmos by restoring flow, fertility, and momentum.
  • Inner significanceThe awakened will and victorious clarity in the human being—courage that breaks inner resistance, releases blocked energies, and turns inspiration into effective action.

The seer

  • Vāmadeva GautamaGautama (Gautama-gotra) · A major Rigvedic seer of Mandala 4, renowned for powerful Indra hymns and for the vivid, inwardly charged style that later tradition associates with the Vāmadeva line.

Famous verses

यन्न इन्द्रो जुजुषे यच्च वष्टि तन्नो महान्करति शुष्म्या चित् । ब्रह्म स्तोमं मघवा सोममुक्था यो अश्मानं शवसा बिभ्रदेति ॥
Verse 4.22.1Sets the theological premise: Indra accepts the offering and powerfully accomplishes the worshipper’s good; it also links Indra to brahman, stoma, Soma, and uktha as upheld by his strength.Read verse 4.22.1 →
ता तू ते सत्या तुविनृम्ण विश्वा प्र धेनवः सिस्रते वृष्ण ऊध्नः । अधा ह त्वद्वृषमणो भियानाः प्र सिन्धवो जवसा चक्रमन्त ॥
Verse 4.22.6A vivid cosmic image of Indra’s authentic powers: abundance flows like milk from the bull’s udder and rivers rush forward, depicting Indra as releaser and energizer of the world’s currents.Read verse 4.22.6 →
nadyo na pīpeḥ
Verse 4.22.11Concluding prayer that inspiration (iṣ) swell like rivers; emphasizes the creation of a “new” brahman and asks for enduring fitness to Indra’s chariot-path (effective participation in divine momentum).Read verse 4.22.11 →

Attributes of the deity

  • Maghavān (bountiful giver)
  • Śuṣmī (impetuously powerful)
  • Soma-delighting
  • Upholder of brahman/stoma/uktha (sacred speech and praise)
  • Releaser of abundance (cows/waters)
  • Mover of rivers/forces with speed
  • Lord of tawny steeds (harivān)

Also by this seer

  • Rig Veda Mandala 4 (many hymns traditionally attributed to Vāmadeva)
  • Vāmadeva-related traditions in later Vedic/Smārta memory (invoked as an archetypal inspired ṛṣi)

The rite, step by step

  • Prepare the altar/fire and seat the intention: invite Indra as the receiver of stoma (chant) and brahman (formulative word).
  • Offer Soma (or its substitute in later practice) with recitation, emphasizing Indra’s acceptance and his power to accomplish the worshipper’s aims.
  • Recite the central praise recalling Indra’s true powers—abundance streaming forth and the rivers driven forward by his might.
  • Conclude with a fresh brahman (newly fashioned hymn/insight), requesting that inspiration (iṣ) swell in the praiser and that the community be fit instruments for Indra’s onward movement.

Offerings

  • Soma (primary)
  • Ghee/clarified butter into the fire
  • Oblations accompanied by stoma/uktha (chants and hymns)

Frequently Asked Questions

It praises Indra as the mighty power who accepts the worshipper’s prayer and Soma and then makes results happen—releasing abundance and driving the world’s energies into motion.

These are Vedic images for “flow” and abundance: Indra’s strength makes nourishment stream forth and makes the rivers surge, symbolizing the removal of blockage and the return of prosperity.

It means the poet fashions a fresh, inspired formulation of sacred speech—an original hymn/insight—so that Indra is invoked more effectively and the praiser’s inspiration grows strong.

Ask anything about Sukta 22 of the Rig Veda

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