Hymn 51: The wondrous deeds of Indra

Rişhi: Savya Angirasa

MANTRA (1.51.1): EVER-WAKEFUL INDRA

Ever-wakeful, invoked by many, worthy of praise by riks and

An ocean of wealth, him, Indra, gladden with hymns;

His (gracious deeds) for mankind spreads like sun's rays.

For enjoyment, worship him, the wise and superbly powerful.

abhi tyam meşham puruhūtam ŗgmiyam

., him, ever-wakeful, invoked by many, praised by riks,

indram gīrbhiĥ madatā vasvo arņavam,

Indra, chants, gladden, wealth, ocean,

yasya dyāvo na vicharanti mānuşhā

whose, heaven or sun's rays, like, spread, mankind,

bhuje mamhişhţham abhi vipram archata.

for enjoyment, superbly powerful, ., wise, worship fully.

Details:

meşha: goat, according to S, who quotes a purāņic anecdote. The meaning of ever-wakefulness is both valid and appropriate.

MANTRA (1.51.2): OUR TRUTHFUL SPEECH HAS REACHED INDRA

Indra of graceful impulsions, who is full of strengths, envelops

The midregion and pours down the delights.

The discriminating Rbhus pray to Indra who increases (the powers in the seeker).

Our truthful speech urging for the destruction of the foe has reached Indra of plentiful deeds.

abhīm avanvan svabhişhţim ūtayaĥ

in front, resort to, of graceful impulsions, increasers,

antarikşhaprām tavişhībhiĥ āvŗtam;

filling the midregion, strength, surrounded by or full of,

indram dakşhāsa ŗbhavo madachyutam

Indra, discriminate, Rbhus, pouring down the delights,

shatakratum javanī sūnŗta āruhat.

of plentiful deeds (Indra), urging (him), truthful speech, reached or entered (Indra).

Details:

ŗbhus: divine artisans, fashioners of the divine vajra, helpers of the Gods

sūnŗta: truthful speech urging the destructions of Vŗtra and other enemies.

MANTRA (1.51.3): ASSISTED ATRI AND VIMADA

You have uncovered the light for the Angirasas,

Found the way out for Atri from the prison of a hundred doors;

You obtained for Vimada the delight like that of utter rest;

You sport the vajra for a devotee in battle.

tvam gotram angirobhyaĥ avŗņoĥ

you, host of rays of light, for the Angirasa seers, uncovered,

apa uta atraye shatadureşhu gātuvit,

., and, for (the seer) Atri, (a prison of) hundred doors, found a way out,

sasenachit vimadāya avaho vasu

delight as of utter rest, for Vimada, obtained, wealth,

ajāu adrim vāvasānasya nartayan.

in battle, vajra, one who dwells (with the singer), sport.

Details:

Atri is a historical seer; so too Vimada. In the inner sense, Atri is one who enjoys what is given to the Gods, not what is secured by egotistic effort. Thus, the pure and accomplished soul, Atri, is the model for all seekers.

Vimada is one with superb delight, an example of the delight obtained by the divine Grace.

sasa: S declares it to be a name of a seer. But this word occurs in many places where it is known to be felicity. "The source of Truth is the source of felicity, sasasya' (5.21.4). There is a verbal root, shasa, with the meaning of sleep. Hence the meaning given here, "delight as of utter rest', is appropriate in all places.

apa + avŗņoĥ: uncovered (the Rays of Light).

adri: vajra. This meaning is apt because vajra is hard like a stone. The word grāva (1.28), literally stone, also indicates vajra.

MANTRA (1.51.4): RAISED THE SUN IN HEAVEN FOR VISION

You have dispelled the coverings over the waters;

You have given worthy gifts in your domain.

When you slew Ahi, the coverer, with your luminous strength, O Indra,

Then did you raise the sun in heaven for vision.

tvam apām apidhāna avŗņoĥ apa

you, waters, coverings, uncovered, .,

adhārayaĥ parvate dānumat vasu

given or placed, in the hill, worthy gifts, wealth,

vŗtram yat indra shavasā avadhīĥ ahim

coverer Vŗtra, when, Indra, luminous strength, (you) did slay, Ahi,

adit sūryam divi ārohayo dŗshe.

later, Sūrya, heaven, raised, for vision.

Details:

The meaning here is similar to that in (1.7.3) discussed earlier, including the raising of the Sun. Here both Ahi and Vŗtra are identified. Regarding Ahi, see (1.32.1).

parvate: in the hill; the domain of the forces of darkness. Since Indra has conquered that domain, it can be called his domain where he gives gifts.

apidhāna: S interprets it as a cloud which holds the waters. In our interpretation, it is the covering over the streams of energies, the Waters.

MANTRA (1.51.5): SCATTERED THE DECEIVERS

Who perform yajňa disrespectfully according to their nature.

Benefactor of all, you have broken the cities of Pipru;

You have guarded Rjishvān in fights with the evil forces.

tvam māyābhiĥ apa māyinaĥ adhamaĥ

you, (your) powers, ., the deceivers, scatter,

svadhābhiĥ ye adhi shuptu ajuhvata;

by their nature, they (demons), ., shrug of shoulder, perform yajňa (without giving),

tvam piproĥ nŗmaņaĥ prārujaĥ puraĥ

you, Pipru, benefactor of men, broken, the cities,

pra ŗjishvānam dasyuhatyeşhu avitha.

., (singer) Rjishvān, in the killing of dasyus, protected.

Details:

apa + adhamaĥ: scatter.

svadhābhiĥ: the Self-law. It refers to the nature of the titans who perform yajňa for exhibition without its key ingredients like giving without any expectation. The reasons for translating shuptau adhi as "shrug of shoulders' are discussed in some detail in CWKS, Vol. 5.

ŗjishvānam: The literal meaning is one who is straightforward.

MANTRA (1.51.6): DEEDS OF INDRA

You did protect Kutsa in the slaying of Shuşhņa;

You destroyed Shambara for the sake of Atithigva;

You pounded the mighty Arbuda with your feet;

You have eternally manifested for the destruction of the evil forces.

tvam kutsam shuşhņahatyeşhu āvitha

you, (seer) Kutsa, the killing of Shuşhņa, did protect,

arandhayaĥ atithigvāya shambaram,

destroy, for Atithigva, the (demon) Shambara,

mahāntam chit arbudam nikramīĥ padā

mighty, ., (demon) Arbuda, overpowered, by the feet,

sanādeva dasyuhatyāya jajňişhe.

since ancient time, in the destruction of the or evil forces, manifested.

Details:

The occult battle with the forces of ignorance and inconscience has been going on for a long time.

Atithigva: he who has a host of guests, or a proper name of a seer.

Kutsa: see (1.33.14).

Shuşhņa: see (1.11.7).

Shambara: the demon who covers peace and happiness, sham.

MANTRA (1.51.7): ALL STRENGTHS ARE PLACED IN YOU

In you are placed all the strengths;

Your entire being rejoices in drinking the Soma;

The vajra in your hands is well-known;

Rend all the powers of the foe.

tve vishvā tavişhī sadhryak hitā

in you, all, strength, together, hidden or placed,

tava rādhaĥ somapīthāya harşhate;

your, entire being or heart, for drinking the Soma, rejoices,

tava vajraĥ chikite bāhvoĥ hito

your, vajra, well-known, in your arms, placed,

vŗshchā shatroĥ ava vishvāni vŗşhņyā.

rend, of the foe, ., all, prowess.

Details:

ava + vŗshchā: rend.

MANTRA (1.51.8): IMPEL THE SEEKER

Know well the Aryās and the (opposing) dasyus;

In your reign, punish the lawless for the welfare of the seeker of the spiritual riches.

Powerful as you are, impel the seeker;

I long to celebrate all your glories in pleasing festivals.

vi jānīhi āryān ye cha dasyavo

well, know, the Aryās, those, and, dasyus,

barhişhmate randhayā shāsat avratān;

for the weal of sacrificer, punish, in your reign, the lawless (demons);

shākī bhava yajamānasya choditā

powerful, become, of the yajamāna or seeker of spiritual riches, impeller,

vishva it tā te sadhamādeşhu chākana.

all, ., those, yours (glories), pleasing yajňas, long to celebrate.

Details:

āryān: those who adore the Gods with yajňas; a noble person. The ideal of RV is in RV (9.63.5), ‘Let all persons become ārya, noble'. In RV, ārya does not signify a race or a tribe.

MANTRA (1.51.9): COVERINGS INSIDE REMOVED BY VAMRA

He who puts down the lawless in favour of the lawful, who

Punishes the yajňa opposing foes in favour of the devotees and

Who makes a person attain heaven, whether old or youthful,

He, Indra, was extolled by Vamra, who removed the coverings on the inside.

anuvratāya randhayan apavratān

yajamāna or the lawful, smites, the lawless,

abhūbhiĥ indraĥ shnathayan anābhuvaĥ;

for the sake of the devotees, Indra, punishing, the foes unfavourable to yajňa,

vŗdhdasya chit vardhato dyām inakşhataĥ

old, ., growing fresh, heaven, attaining,

stavāno vamro vi jaghāna sandihaĥ.

extolling, Vamra, ., removed, inside coverings like a mud wall.

Details:

sandihaĥ: a flimsy formation of lower vital movements like anger, jealousy, etc., in the subtle body covering the knowledge. S regards it as a mud wall.

MANTRA (1.51.10): MIND-YOKED STEEDS BRING INDRA TO GIVE INSPIRATION

When Ushanas sharpens your strength with his own,

Your purifying and luminous might agitates earth and heaven.

O friend of humanity, your mind-harnessed steeds with the speed of wind

Carry you, full of vigour, to the seat of our inspired hearing.

takşhat yat ta ushanā sahasā saho vi

sharpens, when, your, Ushanas, his own strength, (your) strength, .,

rodasī majmanā bādhate shavaĥ;

heaven and earth, purifying might, agitates, luminous strength,

ā tvā vātasya nŗmaņo manoyuja

., you, with the (speed) of wind, friend of humanity, mind-harnessed (steeds),

āpūryamāņam avahan abhi shravaĥ.

full of vigour, carry, towards, the seat of (our) inspired hearing.

Details:

mano-yujaĥ: mind-harnessed. This word refers to steeds not specifically mentioned in the verse. This phrase and the phrase, speed of wind, indicate the symbolic nature of the movement of Indra. Indra comes instantaneously.

shravaĥ: inspired hearing, inspiration or the power to understand the subtle message given by.

MANTRA (1.51.11): RELEASES THE WATERS FROM ITS COVERINGS

When Indra is delighted  with the poet-seer Ushanas,

He rides his rapidly swerving steeds (to do the work);

Forceful, he releases the waters in torrents from the covering clouds;

He rends the strong cities of Shuşhņa to pieces.

mandişhţa yat ushane kāvye sachān indro

delighted, when, with Ushanas, poet-seer, along with, Indra,

vankū vankutarā adhitişhţhati;

., rapidly-swerving steeds, rides,

ugro yayim niĥ apaĥ srotasa asŗjat

forceful, from the passing cloud, ., waters, torrents, releases,

vi shuşhņasya dŗmhitā airayat puraĥ.

., of Shuşhņa, strong, smashes, cities.

Details:

yayim: Water-carrying cloud, the demon who covers.

MANTRA (1.51.12): YOU SECURE FAME FOR UNSOLICITED, THE SEEKER

You ride in your car to drink the Soma delightful to you,

Which is gathered in plenty by Shāryāta;

O Indra, take joy in our yajňa, just as you enjoy the yajňas involving Soma;

So done, you secure fame in heaven for the seeker of spiritual riches unsolicitated.

ā smā ratham vŗşhapāņeşhu tişhţhasi

., ., car, for drinking Soma, (you) ride,

shāryātasya prabhŗtā eşhu mandase;

of Shāryāta, gathered in plenty, in it (Soma), delightful to you,

indra yathā sutasomeşhu chākano

Indra, even as, purified Soma, take pleasure,

anarvāņam shlokam ārohase divi.

unsolicited, praise or fame, obtain, in the world dyu.

Details:

shāryāta: warrior; a king-rişhi of that name who is ever on the side of Gods and is a model for warriors. He is a son of Shāryāti.

anarvāņam: steedless; arva, steed, indicates effort. It refers to one who is in a state of perfect surrender, and does not make any effort or ask for help.

MANTRA (1.51.13): THE GOD AND HIS SHAKTI

To aged Kakşhīvan praising you and pouring Soma,

You have given youthful Vŗchayā;

Doer of auspicious deeds, you became Mena, daughter of Vŗşhaņashva;

All your deeds must be lauded at Soma festivals.

adadā arbhām mahate vachasyave kakşhīvate

gave, youthful lady, aged, praising (you), Kakşhīvata,

vŗchayām indra sunvate,

Vŗchayā, Indra, pouring Soma,

mena abhavo vŗşhaņashvasya sukrato

Mena, become, shakti of Vŗşhaņashva, auspicious deeds,

vishva et tā te savaneşhu pravāchyā.

all, ., ., your, in the yajňa-festivals, must be lauded.

Details:

In Veda, every God has his own shakti or consort who executes the power associated with that God. Shachi, the consort of Indra, is derived from shakti. In the same way, a wife is indispensable to the seeker as his shakti. Hence, Indra grants an appropriate shakti to each person.

All-powerful Indra grants Vŗchayā to Kakşhīvan as his Shakti. For Vŗşhaņashva, he himself becomes Mena, the female Shakti.

kakşhīvan: model for the knowers of the mysteries of the higher Gods.

vŗchayā: embodies lustre.

MANTRA (1.51.14): INDRA IS THE REFUGE OF THE GOOD IN NEED

Indra is the refuge of the good in need,

Who is lauded with praise as firm as a door-post by the powerful sacrificers;

Indra alone is the donor of life-energies, light, the modes of movement (cars) and other wealth;

He alone is the donor of opulence.

indro ashrāyi sudhyo nireke

Indra, refuge, those with good thoughts, in need,

pajreşhu stomo duryo na yūpaĥ;

powerful sacrificers, chants, door, like, the post of,

ashvayuĥ gavyū rathayuĥ vasūyuĥ indra

giver of steeds, giver of rays, giver of cars, giver of wealth, Indra,

it rāyaĥ kşhayati prayantā.

., opulence, is, donor of.

Details:

ratha: It is the vehicle which takes the yajamāna from place to place in his inner spiritual journey. For the ritualists, it is a chariot.

MANTRA (1.51.15): MAY WE BE IN YOUR PROTECTION IN THE BATTLE

This submission is uttered to you, self-resplendent, showerer of gifts,

Of unfailing strength and the superb one;

O Indra, in this battle, may we with all the heroes and the wise

Abiding in your care.

idam namo vŗşhabhāya svarāje

this, surrender, showerer, self-resplendent,

satyashuşhmāya tavase avāchi;

of unfailing strength, superb, uttered (to you),

asmin indra vŗjane sarvavīrāĥ smat

in this, Indra, battle, all the heroes, .,

sūribhiĥ tava sharman syāma.

with the wise, you, shelter or care, abide.

Details:

The yajňa in the subtle body is a perpetual battle between the forces of the Good, devaĥ, and the forces of evil. Yajňa as a battle with evil forces is a common phrase in RV.

vŗjane: battle.

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