Rişhi: Savya Angirasa

MANTRA (1.53.1): MANTR¡S FROM THE LUMINOUS STATION

We offer auspicious praise to mighty Indra.

The chants to Indra are from the luminous station;

So praised, Indra is instantly happy as those in sleep;

Vitiated praise is not welcome among the munificent.

ni ū şhu vācham pra mahe bharāmahe

., . ., auspicious, praise, ., mighty, offer,

gira indrāya sadane vivasvataĥ;

lauds, to Indra, station, luminous,

nū chit hi ratnam sasatāmiva

swiftly, ., ., happy, like those in sleep,

avidat na duşhţutiĥ draviņodeşhu shasyate.

delighted, not, vitiated praise, among the munificent, welcome.

Details:

Those in deep sleep experience joy; likewise, Indra is full of joy when superbly lauded.

The mantrās originate in the highest station, parame vyoman, and are received by the rişhi who sings them.

ni + pra + bharāmahe: continuously offer (praise).

MANTRA (1.53.2): MASTER OF INSTRUCTION

Indra, you open the doors to light, life-energies

And material forces; you are the lord and guardian of wealth;

O master of instruction, ancient fulfiller of desires and

Friend to the seekers of friendship, we offer this hymn to you.

duro ashvasya dura indra goĥ asi

door, to life-energies, door, Indra, to rays, opens,

duro yavasya vasuna inaĥ patiĥ;

doors, to grain, wealth, lord, guardian,

shikşhānaraĥ pradivo akāmakarshanaĥ

master of instruction, ancient, fulfiller of desires,

sakhā sakhibhyaĥ tam idam gŗņīmasi.

friend, seekers of friendship, to such one, this (prayer), utter or offer.

Details:

dura: doors, everywhere in RV; S translates it as giver.

yava: grain symbolising the divine force in living matter. Recall the phrase, ‘Agni dwells in stone' (1.70.2).

MANTRA (1.53.3): ALL WEALTH IS INDRA'S

O Indra, powerful, doer of many deeds and exceedingly luminous,

All this wealth is known to be your own;

Gather from it and bring (what is fit) for us, O conqueror;

Do not disappoint the worshipper who seeks you.

shachīva indra purukŗd dyumattama

powerful, Indra, doer of many deeds, exceedingly luminous,

tavet idam abhitaĥ chekite vasu,

yours, this, all, it is known, wealth,

ataĥ samgŗbhya abhibhūta ābhara

hence, gathering (what is fit) for us, conqueror, bring,

mā tvāyato jarituĥ kāmam ūnayīĥ.

do not, desiring you, singers, desires, disappoint.

MANTRA (1.53.4): DISPEL OUR IGNORANCE WITH THE LIGHT

Pleased by these bright offerings and Soma,

Dispel our ignorance with the light and life-energies;

With the aid of Indra, who is pleased by Soma, we shall afflict the robber (Vŗtra).

Relieved from enemies, we march together with Indra.

ebhiĥ dyubhiĥ sumanā ebhiĥ indubhiĥ

these, bright offerings, be pleased, these, Soma-offerings,

nirundhāno amatim gobhiĥ ashvinā;

dispel, ignorance, rays, life-energies,

indreņa dasyum darayanata indubhiĥ

by Indra, dasyu, afflict, Soma-offerings,

yutadveşhasaĥ sam işhā rabhemahi.

relieved from enemies, ., impelled, march together.

Details:

Translating go as cows and ashva as horses does not cohere with the phrase "dispel our ignorance.' S translates amatim as poverty for which he has no basis.

MANTRA (1.53.5): MAY WE MARCH (TOGETHER)

O Indra, may we march together with wealth, impelling forces

And plentiful energies which delight many and shine all around;

Led by your divine and superb intellect, which can overcome the foe,

May we march together, fronted by the light and life energies.

sam indra rāyā sam işhā rabemahi

., Indra, wealth, ., with impelling force, march together,

sam vājebhiĥ purushchandraiĥ abhidyubhiĥ;

., plenty of energies, delighting many persons, shining around,

sam devyā pramatyā vīrashuşhmayā

., divine, superb intellect, capable of overcoming the foe,

goagrayā ashvāvatyā rabemahi.

fronted by the rays of light, with life-energies, march together.

Details:

The phrase addressed by the rişhis to Indra, "may we march together”, is indicative of the close relationship between Indra and the singers. Rişhis are aware of Indra's guidance in all their actions.

samrabemahi: march together, sam in line 2, refers to this word.

go agraya: fronted by the Rays of spiritual Light or knowledge.

Translating go as the animal cow is inconsistent with the other adjectives. go-agra occurs elsewhere in RV (1.90.5), RV (2.1.16) and others where it can have only the meaning of, "fronted by the Divine Light or knowledge'.

The phrases wealth, rāya, impelling energies, işhā, and the plentiful energies, vāja, need to be distinguished. Wealth includes both physical as well as psychological felicities like happiness, calmness etc., The impelling energies are those which impel the human being to go on a particular path, like battling the psychological foes such as greed etc., Plenitude is the collective of all types of divine energies, such as life-energies, physical energies etc.

MANTRA (1.53.6): DESTROYS THE ENDLESS OBSTACLES TO THE ASPIRANT

Your inspiring allies gladden you with invigorating hymns

And with Soma, O lord of all existence, in your fight with Vŗtra.

You, who brooke no resistance,

Will destroy the endless obstacles to the aspirant who lauds you.

te tvā madā amadan tāni vŗşhņyā

those, you, gladden (you) allies (Maruts),

te somāso vŗtrahatyeşhu satpate;

the, Somas, in the fight with Vŗtra, lord of all existence,

yat kārave dasha vŗtrāņi aprati

when, the lauder, ten, Vŗtrās or obstacles, one who has no resistance,

barhişhmate ni sahasrāņi barhayaĥ.

yajamāna or seeker, ., thousand destroy.

Details:

ni barhayaĥ: destroy.

dasha sahasrāņi: ten thousands; numerous.

barhişhmate: he who performs the inner yajňa; the yajamāna; the spiritual aspirant.

MANTRA (1.53.7): INDRA'S MIGHT

O striker of foes, you go indeed from battle to battle;

You destroy city after city (of the evil forces) with your might;

O Indra, with your foe-flooring helper, vajra,

You did slay the guileful Namuchi residing afar.

yudhā yudham upa ghedeşhi dhŗşhņuyā

battle, to battle, near, go, striker of foes,

purā puram sam idam hamsi ojasā,

city, city, ., this, destroys, with your might,

namyā yat indra sakhyā

with (your) foe-flooring, when, Indra, helper (vajra),

parāvati nibarhayaĥ namuchim nāma māyinam.

residing far away, slay, Namuchi, name, guileful.

Details:

Namuchi: an evil force like Vŗtra who obstructs the flow of water.

upa ghedeşhi: upa gha + iteşhi, goes near.

MANTRA (1.53.8): DESTROYS VANGRDA

And others You have slain Karanja and Parņaya, power of Atithigva;

You demolished the hundred cities of the (demon) Vangŗda,

Since you were invoked by the unaided Rjishvan.

tvam karanjam uta parņayam vadhīĥ

you, Karanja, also, Parņaya, have slain,

tejişhţhaya atithigvasya vartanī,

luminous power, of Atithigva, impelled by,

tvam shatā vangŗdasya abhinat puraĥ

you, hundred, Vangŗda, broke, the city,

anānudaĥ parişhūtā ŗjishvanā.

unaided, invoked by, Rjishvan.

Details:

Rijishvan: a devotee who is straightforward in his dealings.

MANTRA (1.53.9): VICTORY OVER KINGS

The twice-ten kings of men

Who came to fight with the helpless Sushravas,

Along with their sixty thousand and ninety-nine followers, were

Overthrown by your unsurpassable chariot-wheel, O renowned one.

tvam etān janarājňaĥ dviĥ dasha

you, those, kings, twice, ten,

abandhunā sushravasa upajagmuşhaĥ;

helpless, Sushravas, who came to fight,

shaşhţim sahasrā navatim nava

sixty, thousand, ninety, nine,

shruto ni chakreņa rathyā duşhpada avŗņak.

renowned (Indra), ., car-wheel, unsurpassable, overthrew.

Details:

Though apparently factual narratives, such riks have an inner content, as indicated by the use of the word sushravas. So too mention of sixty, ninety, etc., Ten, hundred thousand, these indicate some fullness. Ninety-nine indicates something lacking; sixty is less than seventy, the number seven indicating the fundamental principles of existence. Twenty types of evil forces obstruct the divinely inspired aspirant in his direct ascent to heaven.

kings: though human, they are under the influence of the evil forces.

The event quoted here, interpreted as historical, is useful in dating the Rig Veda.

MANTRA (1.53.10): DEVOTEES PROTECTED BY INDRA

You did succour Sushravas with your protection;

You, Indra, did protect Tūrvayāņa with your powers.

Kutsa, Atithigva and Ayu

Were brought by you under the rule of the mighty and youthful king (Sushravas).

tvam avitha sushravasam tava ūtibhiĥ

you, did guard, Sushravas, with your, protections,

tava trāmabiĥ indra tūrvayāņam,

with, your, powers having the capability to save, Indra, Tūrvāyaņa,

tvam asmai kutsam atithigvam āyum

you, these, Kutsa, Atithigva, Ayu,

mahe rājňe yūne arandhanāyaĥ.

mighty, king, youthful, brought under his rule.

Details:

The seers, Kutsa, Atithigva and ¡yu are discussed in (1.10.11), (1.31.2), (1.33), (1.51.6), (1.53.8), etc.,

trāmabhih: powers which have the power of extricating the devotee in difficult situations.

MANTRA (1.53.11): SEERS ARE THE HAPPY COMPANIONS OF INDRA

O Indra, at the close of the yajňa, may we, protected by the Gods,

Remain your most happy companions.

We extol you so that hero-strengths

And a long and excellent life may be endowed on us (by you).

ya udŗchi indra devagopāĥ

we, at the close of the yajňa, Indra, those protected by the Gods,

sakhāyaĥ te shivatamā asāma;

friends, your, most happy, remain,

tvām stoshāma tvayā suvīrā

you, extol (you), by you, hero-strengths,

drāghīya āyuĥ prataram dadhānāĥ.

long, life, excellent, endowed (by you).

Details:

At the conclusion of the inner yajňa and even later may we, protected by the Gods, remain their companions. Happy, highly heroic, and long-lived, may we be devoted to you, O Indra.

The seers ask for long life so that they may have more opportunity for glorifying the Gods.

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