Rig Veda Sukta 49
Mandala 10Sukta 4911 Mantras

Sukta 49

Sukta 10.49

Rishi

Indra (self-proclaiming voice), hymn 10.49 is a prominent Indra-ātmastuti

Devata

Indra

Chandas

Triṣṭubh (probable; requires scan)

O Rigveda 10.49 é uma Indra-ātmastuti: Indra fala na primeira pessoa, proclamando sua agência soberana por trás da vitória, da expansão e da correta ordenação do sacrifício. O hino apresenta Indra como doador de riqueza antiga ao cantor de louvor, despertador do yajamāna e rompedor decisivo da obstrução (forças do tipo Vṛtra), culminando em sua pervasão de deuses e homens por meio de um impulso irresistível (cyautna).

Recitation with translationRig Veda 10.49

Mantras

Mantra 1

अहं दां गृणते पूर्व्यं वस्वहं ब्रह्म कृणवं मह्यं वर्धनम् । अहं भुवं यजमानस्य चोदितायज्वनः साक्षि विश्वस्मिन्भरे ॥

Eu dou ao que canta a plenitude antiga; eu faço para mim mesmo o Brahman — um crescimento. Eu me torno o impulsionador do sacrificante e a testemunha daquele que não sacrifica, em todo portar do fardo.

Mantra 2

मां धुरिन्द्रं नाम देवता दिवश्च ग्मश्चापां च जन्तवः । अहं हरी वृषणा विव्रता रघू अहं वज्रं शवसे धृष्ण्वा ददे ॥

Os deuses me instituíram com o nome de «Indra» — os do céu, da terra e das águas, todos os seres. Eu atrelo os dois corcéis fulvos, os dois poderosos, de curso livre e veloz; eu empunho o vajra para a força da ousadia.

Mantra 3

अहमत्कं कवये शिश्नथं हथैरहं कुत्समावमाभिरूतिभिः । अहं शुष्णस्य श्नथिता वधर्यमं न यो रर आर्यं नाम दस्यवे ॥

Eu despedacei Atka para o vidente com meus golpes; eu salvei Kutsa com meus auxílios. Eu fui o quebrador de Śuṣṇa — uma morte como Yama para aquele que trocaria o nome ariano pelo Dasyu.

Mantra 4

अहं पितेव वेतसूँरभिष्टये तुग्रं कुत्साय स्मदिभं च रन्धयम् । अहं भुवं यजमानस्य राजनि प्र यद्भरे तुजये न प्रियाधृषे ॥

Como um pai em socorro, eu conquistei Vetasu; eu subjuguei Tugra e Smadibha para Kutsa. Eu me torno o poder régio do sacrificante sempre que ele leva adiante o fardo da batalha, impelindo-se à vitória, sem ser detido pelo que é apenas agradável.

Mantra 5

अहं रन्धयं मृगयं श्रुतर्वणे यन्माजिहीत वयुना चनानुषक् । अहं वेशं नम्रमायवेऽकरमहं सव्याय पड्गृभिमरन्धयम् ॥

Eu subjuguei Mṛgaya por Śrutarvan, quando ele me investia repetidas vezes com estratagemas. Fiz a morada do clã curvar-se diante de Āyava; subjuguei Paṭgṛbhi por Savya.

Mantra 6

अहं स यो नववास्त्वं बृहद्रथं सं वृत्रेव दासं वृत्रहारुजम् । यद्वर्धयन्तं प्रथयन्तमानुषग्दूरे पारे रजसो रोचनाकरम् ॥

Eu sou aquele que, como matador de Vṛtra, despedaçou o obstrutor hostil—como Vṛtra—que se apoderara da nova morada e do vasto carro. Quando essa força crescia e se alastrava entre os homens, levei as amplidões luminosas bem para além dos sombrios domínios medianos, até a margem longínqua do espaço.

Mantra 7

अहं सूर्यस्य परि याम्याशुभिः प्रैतशेभिर्वहमान ओजसा । यन्मा सावो मनुष आह निर्णिज ऋधक्कृषे दासं कृत्व्यं हथैः ॥

Eu circulo o Sol, levado por poderes velozes, puxado por corcéis luminosos, conduzido pela força. Quando o impulsionador humano me chama para a revelação do esplendor, eu separo e esmago a treva hostil—aquela que deve ser tornada impotente—com golpes decisivos.

Mantra 8

अहं सप्तहा नहुषो नहुष्टरः प्राश्रावयं शवसा तुर्वशं यदुम् । अहं न्यन्यं सहसा सहस्करं नव व्राधतो नवतिं च वक्षयम् ॥

Eu sou o matador dos Sete, mais forte que Nahusha; pela minha força expulsei Turvaśa e Yadu. Eu, com poder, abati o outro poder que se ergue contra nós; a nove e noventa dos perturbadores fiz cair e afastar-se.

Mantra 9

अहं सप्त स्रवतो धारयं वृषा द्रवित्न्वः पृथिव्यां सीरा अधि । अहमर्णांसि वि तिरामि सुक्रतुर्युधा विदं मनवे गातुमिष्टये ॥

Eu, força de Touro, mantive os sete cursos em seu leito e tracei na terra as linhas do arado para os que trazem abundância. Eu, de boa vontade e reto discernimento, atravesso as cheias do ser; pela batalha encontro para o humano um caminho para o cumprimento da busca.

Mantra 10

अहं तदासु धारयं यदासु न देवश्चन त्वष्टाधारयद्रुशत् । स्पार्हं गवामूधस्सु वक्षणास्वा मधोर्मधु श्वात्र्यं सोममाशिरम् ॥

Eu sustentei nelas aquilo que nenhum deus —nem mesmo Tvaṣṭṛ— podia sustentar: a doçura fulgente, desejável. Levei o mel do mel, a mistura de Soma, Soma-āśir, aos úberes e peitos das vacas, às fontes radiantes, para que se extraísse o alimento do deleite.

Mantra 11

एवा देवाँ इन्द्रो विव्ये नॄन्प्र च्यौत्नेन मघवा सत्यराधाः । विश्वेत्ता ते हरिवः शचीवोऽभि तुरासः स्वयशो गृणन्ति ॥

Assim Indra permeou os deuses e as potências dos homens; pelo seu ímpeto que impele, o Generoso, de cumprimento verdadeiro, realiza em verdade. Por isso todos os fortes, ó Harivan, senhor dos corcéis fulvos, ó Shachivan, possuidor de inteligência eficaz, te cantam — a ti, que resplandeces em glória por ti mesmo.

Inside Sukta 49

How it unfolds

  1. Where it opens

    Indra begins with emphatic ‘aham’—asserting himself as the giver of ancient wealth to the singer and as the maker/augmenter of brahman (inspired potency).

  2. Development

    The hymn unfolds Indra’s double relation to humans: he impels the yajamāna toward sacrifice and stands as witness over the non-sacrificer, while recalling his heroic acts of shattering obstructive enemies and opening luminous wideness.

  3. Climax

    The Vṛtrahan revelation: Indra’s decisive breaking of the coverer-like force and his carrying of rocanā (luminous spaces) beyond the dim mid-regions—cosmic expansion as the fruit of divine will.

  4. Where it settles

    A summarizing affirmation: Indra pervades gods and men by his driving energy (cyautna), and all the strong ones sing to him as self-glorious—praise returning to its source.

The deity: Indra

  • In the VedaIndra is the Maghavān (bountiful giver), Vṛtrahan (slayer of obstruction), wielder of irresistible force and effective intelligence (śacī), drawn by tawny steeds (hari). He is praised as the power who makes the sacrifice victorious, grants wealth, and opens the luminous spaces by breaking the coverer.
  • Cosmic functionHe upholds ṛta by defeating constriction and releasing expansion—waters, light, and wide space—so that life, order, and prosperity can proceed.
  • Inner significanceIndra signifies the awakened will and courageous clarity that breaks inner inertia and fear, turning aspiration into effective action; he is the decisive energy that ‘opens’ the mind to wider light and truth.

The seer

  • Indra (self-proclaiming voice; Anukramaṇī often indexes under Vāmadeva Gautama)Gautama (Vāmadeva tradition; attribution varies in late indices for this ātmastuti) · Indra-ātmastuti style—direct first-person self-declaration of divine power, linking praise (stuti) and sacrifice (yajña) to cosmic victory over obstruction.

Famous verses

ahaṃ dāṃ gṛṇate pūrvyaṃ vasu
Verse 10.49.1Sets the signature of the sukta: Indra’s first-person sovereignty—giver to the praiser, augmenter of brahman, impeller of the sacrificer, and witness over all.Read verse 10.49.1 →
vṛtrahā arujam
Verse 10.49.6A central heroic self-identification: Indra as Vṛtrahan who shatters the obstructer and establishes luminous wideness beyond the murky mid-world—mythic action with inner psychological resonance.Read verse 10.49.6 →
pra cyautnena maghavā satyarādhāḥ
Verse 10.49.11Concluding synthesis: Indra’s pervasion of gods and men through cyautna (impelling force) and the universal chorus of praise to the self-luminous lord of tawny steeds.Read verse 10.49.11 →

Attributes of the deity

  • Vṛtrahan (obstruction-slayer)
  • Maghavān (generous bestower)
  • Śacīvān (possessor of effective intelligence/power)
  • Hari-vāhā (tawny-steeded)
  • Protector and energizer of the yajamāna
  • Expander of light and wide space (rocanā)

Also by this seer

  • Indra-centered self-laudatory and heroic hymns in the late Rigvedic style (Mandala 10)
  • Vāmadeva Gautama is traditionally associated with several Rigvedic hymns (notably in Mandala 4) and with inspired visionary speech (brahman) in Indra praise

The rite, step by step

  • Saṅkalpa: state intention for strength, removal of obstacles, and right performance of yajña
  • Āhavana kindling and purification (ācamana/śauca as per śrauta/gṛhya setting)
  • Recitation of RV 10.49 as Indra-ātmastuti, emphasizing the ‘aham’ declarations
  • Indra invocation (āvāhana) and praise (stuti) with attention to Vṛtrahan motifs
  • Main offering with Indra as recipient, followed by a brief silent contemplation on ‘breaking obstruction’
  • Closing śānti and dedication of merit to the stability of ṛta in household/community

Offerings

  • Soma (in śrauta context)
  • Ghṛta (ghee) oblations into Agni
  • Havis (simple cooked offering) where applicable
  • Optional: madhu or payas in domestic adaptations

Frequently Asked Questions

It is an Indra-ātmastuti where Indra speaks in the first person (“I…”), declaring that he gives wealth, empowers sacred speech, drives the sacrificer, and destroys obstruction.

It suggests that divine order observes all human choices: Indra supports the one aligned with yajña (disciplined offering and truth), while the one who refuses it is still seen and measured in the cosmic balance.

Indra represents the force of awakened will and clarity that breaks inner “Vṛtra”—fear, inertia, and blockage—so the mind gains wider light and the person can act with strength and truth.

Ask anything about Sukta 49 of the Rig Veda

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