इंद्र॒मिद्गा॒थिनो॑ बृ॒हदिंद्र॑म॒र्केभि॑र॒र्किणः॑ । इंद्रं॒ वाणी॑रनूषत ॥
índramídgāthíno bṛhádíndramarkébhirarkíṇaḥ ǀ índram vā́ṇīranūṣata ǁ
Verses 1, 2, 3
इंद्र॒मिद्गा॒थिनो॑ बृ॒हदिंद्र॑म॒र्केभि॑र॒र्किणः॑ । इंद्रं॒ वाणी॑रनूषत ॥
índramídgāthíno bṛhádíndramarkébhirarkíṇaḥ ǀ índram vā́ṇīranūṣata ǁ
इंद्र॒ इद्धर्योः॒ सचा॒ संमि॑श्ल॒ आ व॑चो॒युजा॑ । इंद्रो॑ व॒ज्री हि॑र॒ण्ययः॑ ॥
índra íddháryoḥ sácā sámmiśla ā́ vacoyújā ǀ índro vajrī́ hiraṇyáyaḥ ǁ
इंद्रो॑ दी॒र्घाय॒ चक्ष॑स॒ आ सूर्यं॑ रोहयद्दि॒वि । वि गोभि॒रद्रि॑मैरयत् ॥
índro dīrghā́ya cákṣasa ā́ sū́ryam rohayaddiví ǀ ví góbhirádrimairayat ǁ
This opening act immediately immerses us in the grand scale of Indra's glory. The Ṛṣi, with fervent devotion, paints a picture of Indra as the universally adored deity, whose praises resound from every corner. Imagine a symphony of voices—singers, chanters, poets—all dedicating their highest expressions to this one magnificent force. It's a testament to his undeniable power and presence. We then shift to Indra's iconic persona: the master of the swift bay horses, whose chariot is not just a vehicle but a testament to his dynamic energy, bound to his very speech. And, of course, the ever-present Vajra, his golden thunderbolt, symbol of his unstoppable might. This imagery serves to remind us of his readiness for action, his formidable presence. He is not merely a figure of worship but a dynamic, active force in the cosmos. The act culminates by recalling Indra's most fundamental cosmic act: the liberation of the sun and the waters. He is the one who, for the benefit of all beings seeking 'long sight'—both literal light and metaphorical wisdom—hoisted the sun into the sky. And through his heroic deed, he split open the mountain, releasing the life-giving waters that were held captive, making the world fertile and vibrant. This foundational myth underscores his role as the giver of light, life, and cosmic order.
Verse 1: Indeed, singers with great hymns, and praisers with sacred songs, have sung praises to Indra; voices everywhere acclaim Indra.
Verse 2: Indra, indeed, is joined intimately with his two bay steeds, yoked by the very power of speech; he is the golden wielder of the thunderbolt.
Verse 3: Indra, for the sake of far-reaching vision, made the sun ascend into the sky; with his luminous rays (or waters), he split open the mountain.
| Devanāgarī | IAST | Translation |
|---|---|---|
| इन्द्रम् | índram | Indra (Accusative case, object of praise) |
| इत् | ít | Indeed, verily (an emphatic particle) |
| गाथिनः | gā́thinaḥ | Singers, reciters of Gāthā (songs) |
| बृहत् | bṛhát | Greatly, loudly (adverbial) |
| अर्केभिः | arkébhiḥ | With hymns, with songs of praise (instrumental plural of arka) |
| अर्किणः | arkíṇaḥ | Praisers, chanters of hymns |
| वाणीः | vā́ṇīḥ | Voices, utterances, words (plural of vāṇī) |
| अनूषत | anūṣata | They have sung, they have praised (Aorist 3rd plural of anu-vas, to sound after) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| इन्द्रः | índraḥ | Indra (Nominative case) |
| इत् | ít | Indeed, verily |
| हर्योः | háryoḥ | Of the two bay horses (Genitive/Locative dual of hari) |
| सचा | sácā | With, along with |
| संमिश्लः | sámmiślaḥ | Joined, mingled (past participle of sam-miś, to mix with) |
| आ | ā́ | Towards, unto (often used with verbs to denote approach or completion) |
| वचोयुजा | vacoyújā | By means of speech-yoked (instrumental singular of vacas-yuj, yoked by speech, referring to his horses) |
| वज्री | vajrī́ | Wielder of the thunderbolt (vajra-in) |
| हिरण्ययः | hiraṇyáyaḥ | Golden, made of gold (or shining like gold) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| इन्द्रः | índraḥ | Indra |
| दीर्घाय | dīrghā́ya | For long, for lasting (dative of dīrgha) |
| चक्षसे | cákṣase | For sight, for vision (dative of cakṣas) |
| आ | ā́ | Upwards, towards (prefix) |
| सूर्यम् | sū́ryam | The sun (Accusative) |
| रोहयत् | rohayat | He made ascend, he caused to rise (causative Aorist of ruh) |
| दिवि | diví | In the sky, in heaven (Locative of div) |
| वि | ví | Apart, asunder (prefix implying separation) |
| गोभिः | góbhiḥ | With cows, with rays, with waters (Instrumental plural of go) |
| अद्रिम् | ádrim | The mountain, the cloud-mountain (Accusative) |
| ऐरयत् | airayat | He moved, he split, he set in motion (Aorist of īr) |
Picture a stadium erupting in cheers for a cosmic hero, whose chariot and golden thunderbolt are legendary. This hero, with a mighty swing, has just launched the sun into the sky and shattered a massive mountain, unleashing a flood of life-giving water. That's Indra in this act: the celebrated, dynamic bringer of light and life.
Verses 4, 5, 6
इंद्र॒ वाजे॑षु नोऽव स॒हस्र॑प्रधनेषु च । उ॒ग्र उ॒ग्राभि॑रू॒तिभिः॑ ॥
índra vā́jeṣu no’va sahásrapradhaneṣu ca ǀ ugrá ugrā́bhirūtíbhiḥ ǁ
इंद्रं॑ व॒यं म॑हाध॒न इंद्र॒मर्भे॑ हवामहे । युजं॑ वृ॒त्रेषु॑ व॒ज्रिणं॑ ॥
índram vayám mahādhaná índramárbhe havāmahe ǀ yújam vṛtréṣu vajríṇam ǁ
स नो॑ वृषन्न॒मुं च॒रुं सत्रा॑दाव॒न्नपा॑ वृधि । अ॒स्मभ्य॒मप्र॑तिष्कुतः ॥
sá no vṛṣannamúm carúm sátrādāvannápā vṛdhi ǀ asmábhyamápratiṣkutaḥ ǁ
Having established Indra's cosmic grandeur, the Ṛṣi now shifts to a direct, heartfelt appeal for personal and communal support. It's a prayer for protection in all the struggles of life, whether they are grand battles for immense riches or smaller, daily contests. This highlights a fundamental aspect of Vedic prayer: the practical application of divine power in the human realm. Indra, the fierce protector, is called upon to extend his formidable 'fierce protections' to his devotees, ensuring their well-being and success. This supplication is broadened to encompass all aspects of material well-being. The poet declares that Indra is invoked for both 'great wealth' and 'small' everyday needs, emphasizing his role as the universal provider. He is the reliable 'ally' who wields the 'thunderbolt' against all obstacles, symbolized by the 'Vṛtras'—any obstructive force, internal or external, that hinders prosperity and spiritual growth. The prayers here are deeply rooted in the human experience of striving and seeking divine partnership. The act culminates in a vivid request for bounty. The Ṛṣi asks Indra, addressed as the 'Bull' (a metaphor for strength and fertility) and the 'Ever-giving one,' to unveil or open up a 'cauldron' of plenty. This 'cauldron' (caru) symbolizes abundance, nourishment, and prosperity. The plea is for this bounty to be 'unopposed' and exclusively 'for us,' showing a desire for unobstructed blessings and a deep sense of personal claim on Indra's generosity. It's a profound yearning for divine grace to manifest concretely in their lives.
Verse 4: O Indra, fierce one, protect us in contests and in battles for a thousand prizes, with your fierce protections.
Verse 5: We invoke Indra for great wealth; we invoke Indra in small matters; we call upon the thunderbolt-wielding ally in our struggles against adversaries.
Verse 6: O strong and ever-giving Bull, for us, uncover that cauldron of abundance; let it be for us, unopposed.
| Devanāgarī | IAST | Translation |
|---|---|---|
| इन्द्र | índra | O Indra (Vocative case) |
| वाजेषु | vā́jeṣu | In contests, in battles, in struggles for strength/bounty (Locative plural of vāja) |
| नः | naḥ | Us (Accusative plural) |
| अव | ava | Protect, help (Imperative, 2nd singular of av, to protect) |
| सहस्रप्रधनेषु | sahásrapradhaneṣu | In battles for a thousand (prizes), in contests for much wealth (Locative plural of sahasra-pradhana) |
| च | ca | And |
| उग्रः | ugráḥ | Fierce, mighty (Nominative, referring to Indra) |
| उग्राभिः | ugrā́bhiḥ | With fierce (Instrumental plural of ugrā) |
| ऊतिभिः | ūtíbhiḥ | With protections, with helps (Instrumental plural of ūti) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| इन्द्रम् | índram | Indra (Accusative) |
| वयम् | vayám | We |
| महाधने | mahādhaná | For great wealth, in great contests for wealth (Locative/Dative of mahā-dhana) |
| अर्भे | árbhe | In small (matters), for little (Locative/Dative of arbha) |
| हवामहे | havāmahe | We invoke, we call (1st plural present middle of hve) |
| युजम् | yújam | The ally, the companion (Accusative of yuj) |
| वृत्रेषु | vṛtréṣu | In (battles against) Vṛtras, in obstacles (Locative plural of vṛtra) |
| वज्रिणं | vajríṇam | The wielder of the thunderbolt (Accusative of vajrin) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सः | sáḥ | That (one), he |
| नः | naḥ | For us (Dative plural) |
| वृषन् | vṛṣan | O Bull, O strong one, O showerer (Vocative of vṛṣan) |
| अमुम् | amúm | That (Accusative singular masculine) |
| चरुम् | carúm | Cauldron, pot, sacrificial pot, or symbolic of bounty (Accusative) |
| सत्रादावन् | sátrādāvan | O ever-giving one, O constantly bestowing one (Vocative of satrā-dāvan) |
| अप | apá | Away, off (prefix) |
| वृधि | vṛdhi | Uncover, open (Imperative, 2nd singular of vṛ, to cover, here with apa, to uncover) |
| अस्मभ्यम् | asmábhyam | For us (Dative plural) |
| अप्रतिष्कुतः | ápratiṣkutaḥ | Unopposed, unhindered (Nominative of apratiṣkuta) |
Envision a warrior on a battlefield, shouting to his mighty ally for help, then a hungry family praying for a full pot of food. Indra is both the fierce protector in 'contests for a thousand prizes' and the generous provider asked to 'uncover that cauldron of abundance' for his devoted followers.
Verses 7, 8, 9, 10
तुं॒जेतुं॑जे॒ य उत्त॑रे॒ स्तोमा॒ इंद्र॑स्य व॒ज्रिणः॑ । न विं॑धे अस्य सुष्टु॒तिं ॥
tuñjétuñje yá úttare stómā índrasya vajríṇaḥ ǀ ná vindhe asya suṣṭutím ǁ
वृषा॑ यू॒थेव॒ वंस॑गः कृ॒ष्टीरि॑य॒र्त्योज॑सा । ईशा॑नो॒ अप्र॑तिष्कुतः ॥
vṛ́ṣā yūthéva váṃsagaḥ kṛṣṭī́riyartyójasā ǀ ī́śāno ápratiṣkutaḥ ǁ
य एक॑श्चर्षणी॒नां वसू॑नामिर॒ज्यति॑ । इंद्रः॒ पंच॑ क्षिती॒नां ॥
yá ékaścarṣaṇīnā́m vásūnāmirajyáti ǀ índraḥ páñca kṣitīnā́m ǁ
इंद्रं॑ वो वि॒श्वत॒स्परि॒ हवा॑महे॒ जने॑भ्यः । अ॒स्माक॑मस्तु॒ केव॑लः ॥
índram vo viśvátaspári hávāmahe jánebhyaḥ ǀ asmā́kamastu kévalaḥ ǁ
This concluding act begins with an expression of profound awe at Indra's inexhaustible greatness. The Ṛṣi declares that even with countless praises, offered in every ritual pressing of Soma, one can never truly encompass the full extent of Indra's glory. It speaks to the infinite nature of the divine, suggesting that human language and adoration, however fervent, can only touch the surface of his magnificent reality. This sentiment elevates Indra beyond mere hero-worship to a being of boundless power and virtue. Indra's dominion is then vividly depicted through the metaphor of a powerful bull. Just as a dominant bull leads and drives its herd with sheer strength, Indra, with his mighty 'might' (ojas), guides and controls all human 'peoples' or 'tribes.' He is the 'ruling one,' whose authority is absolute and 'unopposed.' This imagery reinforces his sovereign position, not just as a cosmic force but as a direct influence on human society, governing their destinies and actions through his overwhelming strength. The theme of unrivaled sovereignty continues, emphasizing Indra's unique position. He alone, among all the deities, holds sway over 'the peoples' and their 'riches.' The mention of 'five peoples' (a common Vedic term for all human tribes) underscores the universality of his rule. Indra is presented as the singular authority, the ultimate dispenser of wealth and the supreme governor of all human domains, leaving no doubt about his supreme power and singular control over all aspects of existence, both material and social. The Sūkta ends with a deeply personal and fervent plea. Having celebrated Indra's boundless praise, his absolute dominion, and his singular control, the poet now makes a direct request: that Indra's favor be exclusive to the supplicants. 'Let him be exclusively ours' is not a wish to diminish Indra's universal power, but rather a profound expression of devotion and yearning for an intimate, dedicated relationship. It is the desire for Indra's benevolent might to be channeled specifically towards 'us,' ensuring protection, prosperity, and spiritual growth, without diversion or division, making him a dedicated ally against all odds.
Verse 7: In every Soma pressing, the elevated praises of Indra, the wielder of the thunderbolt, are sung, yet I cannot find the end of his excellent eulogy.
Verse 8: Like a roaming bull leading its herds, he, the strong one, drives the human peoples with his might, ruling unopposed.
Verse 9: He who alone rules over the peoples and their riches, Indra, (rules) over the five peoples.
Verse 10: Indra, from all sides, we invoke for you, for all peoples; let him be exclusively ours.
| Devanāgarī | IAST | Translation |
|---|---|---|
| तुञ्जेतुञ्जे | tuñjétuñje | In every pressing (of Soma), repeatedly (reduplicative of tuñja, from tud, to press) |
| ये | yá | Which (referring to praises) |
| उत्तरे | úttare | Elevated, superior (from ut-tṛ, to cross over, ascend) |
| स्तोमाः | stómāḥ | Praises, hymns (Nominative plural of stoma) |
| इन्द्रस्य | índrasya | Of Indra (Genitive singular) |
| वज्रिणः | vajríṇaḥ | Of the wielder of the thunderbolt (Genitive singular of vajrin) |
| न | ná | Not |
| विन्धे | vindhe | I find, I obtain (1st singular present middle of vid, to find/know) |
| अस्य | asya | His (Genitive singular) |
| सुष्टुतिं | suṣṭutím | Good praise, excellent eulogy (Accusative singular of suṣṭuti) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| वृषा | vṛ́ṣā | The bull, the strong one (Nominative singular) |
| यूथेव | yūthéva | Like a herd (yūthā + iva) |
| वंसगः | váṃsagaḥ | Roaming, moving among (from vaṃs-ga, 'going among') |
| कृष्टीः | kṛṣṭī́ḥ | The peoples, the human settlements (Accusative plural of kṛṣṭi) |
| इयर्ति | iyarti | He drives, he sets in motion (3rd singular present of īr, to move/drive) |
| ओजसा | ójasā | With might, with power (Instrumental singular of ojas) |
| ईशानः | ī́śāno | Ruling, owning, controlling (Nominative singular present participle of īś) |
| अप्रतिष्कुतः | ápratiṣkutaḥ | Unopposed, unhindered (Nominative of apratiṣkuta) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| यः | yáḥ | Who (Relative pronoun) |
| एकः | ékaś | Alone, one |
| चर्षणीनाम् | carṣaṇīnā́m | Of the peoples, of mankind (Genitive plural of carṣaṇi) |
| वसूनाम् | vásūnāmirajyáti | Of riches, of wealth (Genitive plural of vasu) |
| इरज्यति | irajyáti | He rules, he commands (3rd singular present of iraj, to rule) |
| इंद्रः | índraḥ | Indra |
| पञ्च | páñca | Five |
| क्षितीनाम् | kṣitīnā́m | Of the settlements, of the peoples, of the tribes (Genitive plural of kṣiti) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| इन्द्रम् | índram | Indra (Accusative) |
| वः | vaḥ | You (Genitive/Dative plural of yushmad) |
| विश्वतः | viśvátas | From all sides, universally |
| परि | pári | Around, completely, over |
| हवामहे | hávāmahe | We invoke, we call |
| जनेभ्यः | jánebhyaḥ | For the peoples, for mankind (Dative plural of jana) |
| अस्माकम् | asmā́kam | Ours (Genitive plural of asmad) |
| अस्तु | astu | Let him be (3rd singular Imperative of as, to be) |
| केवलः | kévalaḥ | Exclusive, solely ours, alone |
Imagine trying to count the stars – impossible, like counting Indra's praises. Then, picture a majestic bull leading its herd, unchallenged, representing Indra's dominion. Finally, imagine whispering to your closest friend, 'Be *only* mine,' expressing a deep, personal bond with the mighty Indra, asking for his exclusive favor.