Ṛgveda · Maṇḍala 3 · Sūkta 31

Ṛk 3.31.17

Indra · Kuśika Aiṣīrathi Or Viśvāmitra Gāthina

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Saṃhitā

अनु॑ कृ॒ष्णे वसु॑धिती जिहाते उ॒भे सूर्य॑स्य मं॒हना॒ यज॑त्रे ।
परि॒ यत्ते॑ महि॒मानं॑ वृ॒जध्यै॒ सखा॑य इंद्र॒ काम्या॑ ऋजि॒प्याः ॥

अनु कृष्णे वसुधिती जिहाते उभे सूर्यस्य मंहना यजत्रे |
परि यत् ते महिमानं वृजध्यै सखाय इन्द्र काम्या ऋजिप्याः ||

ánu kṛṣṇé vásudhitī jihāte ubhé sū́ryasya maṃhánā yájatre ǀ
pári yátte mahimā́nam vṛjádhyai sákhāya indra kā́myā ṛjipyā́ḥ ǁ

anu kṛṣṇe vasudhitī jihāte ubhe sūryasya maṃhanā yajatre |
pari yat te mahimānaṃ vṛjadhyai sakhāya indra kāmyā ṛjipyāḥ ||

Padapāṭha

अनु॑ । कृ॒ष्णे इति॑ । वसु॑धिती॒ इति॒ वसु॑ऽधिती । जि॒हा॒ते॒ इति॑ । उ॒भे इति॑ । सूर्य॑स्य । मं॒हना॑ । यज॑त्रे॒ इति॑ ।
परि॑ । यत् । ते॒ । म॒हि॒मान॑म् । वृ॒जध्यै॑ । सखा॑यः । इ॒न्द्र॒ । काम्याः॑ । ऋ॒जि॒प्याः ॥

अनु । कृष्णे इति । वसुधिती इति वसुऽधिती । जिहाते इति । उभे इति । सूर्यस्य । मंहना । यजत्रे इति ।
परि । यत् । ते । महिमानम् । वृजध्यै । सखायः । इन्द्र । काम्याः । ऋजिप्याः ॥

ánu ǀ kṛṣṇé íti ǀ vásudhitī íti vásu-dhitī ǀ jihāte íti ǀ ubhé íti ǀ sū́ryasya ǀ maṃhánā ǀ yájatre íti ǀ
pári ǀ yát ǀ te ǀ mahimā́nam ǀ vṛjádhyai ǀ sákhāyaḥ ǀ indra ǀ kā́myāḥ ǀ ṛjipyā́ḥ ǁ

anu ǀ kṛṣṇe iti ǀ vasudhitī iti vasu-dhitī ǀ jihāte iti ǀ ubhe iti ǀ sūryasya ǀ maṃhanā ǀ yajatre iti ǀ
pari ǀ yat ǀ te ǀ mahimānam ǀ vṛjadhyai ǀ sakhāyaḥ ǀ indra ǀ kāmyāḥ ǀ ṛjipyāḥ ǁ

References

Maṇḍala · Sūkta · Ṛk
03.031.17
Aṣṭaka · Adhyāya · Varga · Ṛk
3.2.08.02
Maṇḍala · Anuvāka · Ṛk
03.03.039
Devatā देवता
Indra
Ṛṣi ऋषि
Kuśika Aiṣīrathi Or Viśvāmitra Gāthina
Chandas छन्दस्
Triṣṭubh
Svara स्वरः
धैवतः

Text and interpretations from the Ṛgveda database of theveda.org.in.

Ṛgveda 3.31.17

Interpretations

Sri Aurobindo

Most illumined in knowledge (vipratamaU, answering to the vepiIFho aOgirasam vipraU of VI.11.3), becoming a friend (sakhnyan, the Angirasas are friends or comrades in the great battle) he went (agacchat, upon the path, cf. gDtubhiU, discovered by Sarama); the hill sped forth its pregnant contents (garbham) for the doer of the good work; strong in manhood with the young (maryo yuvabhiU, the youth also giving the idea of unaging, undecaying force) he sought fullness of riches and own possession (sasDna makhasyan); so at once, chanting the hymn (arcan), he became an Angirasa. (SABCL, Vol. 10, p. 162)

He went , the greatest seer of them all, doing them friendship; the pregnant hill sent forth its contents for the doer of perfect works; in the strength of manhood he with the young (Angirasas) seeking plenitude of riches attained possession, then singing the hymn of light he became at once the Angirasa. Becoming in our front the form and measure of each existing thing, he knows all the births, he slays Shushna. (SABCL, Vol. 10, p. 208)