1.101.1
प्र म॒न्दिने॑ पितु॒मद॑र्चता॒ वचो॒ यः कृ॒ष्णग॑र्भा नि॒रह॑न्नृ॒जिश्व॑ना |
अ॒व॒स्यवो॒ वृष॑णं॒ वज्र॑दक्षिणं म॒रुत्व॑न्तं स॒ख्याय॑ हवामहे ||
SING, with oblation, praise to him who maketh glad, who with Ṛjiśvan drove the dusky brood away. Fain for help, him the strong whose right hand wields the bolt, him girt by Maruts we invoke to be our Friend.
Sing praise with offering to the joy-giving Indra, who with Rjishvan drove away the dark brood; seeking help, we call as friend the strong bolt-bearer girt by the Maruts.
Indra is addressed for sakhyam (friendship)—not distant sovereignty alone but intimate alliance. With Rjishvan he subdues dark, obstructing forces (krishnagarbha); the Maruts (Marutvantam) are his storm-companions, embodying collective shakti. The Vajra in the right hand is the instrument of Rita restoring light against chaos.
Ask for allies and courage before hard work: celebrate the force that clears inner and outer obstacles, and choose companions who amplify integrity rather than fear.
1.101.2
यो व्यं॑सं जाहृषा॒णेन॑ म॒न्युना॒ यः शम्ब॑रं॒ यो अह॒न् पिप्रु॑मव्र॒तम् |
इन्द्रो॒ यः शुष्ण॑म॒शुषं॒ न्यावृ॑णङ् म॒रुत्व॑न्तं स॒ख्याय॑ हवामहे ||
Indra, who with triumphant wrath smote Vyaṁsa down, and Śambara, and Pipru the unrighteous one; Who extirpated Śuṣṇa the insatiate,—him girt by Maruts we invoke to be our Friend.
We call as friend Indra who, with triumphant fury, struck down Vyamsa, Sambara, and unrighteous Pipru, and uprooted the devouring Shushna—him girt by the Maruts.
Named asura-adversaries (Vyamsa, Sambara, Pipru, Shushna) personify drought, fortresses of ignorance, and lawlessness (avrata). Indra's manyu (righteous wrath) is not ego-rage but dharma's fire that removes what blocks the flow of cows, waters, and sacred order.
Name what depletes you—addiction, exploitation, burnout—and meet it with clear, ethical force rather than vague anxiety; allies multiply resolve.
1.101.3
यस्य॒ द्यावा॑पृथि॒वी पौंस्यं॑ म॒हद् यस्य॑ व्र॒ते वरु॑णो॒ यस्य॒ सूर्य॑: |
यस्येन्द्र॑स्य॒ सिन्ध॑व॒: सश्च॑ति व्र॒तं म॒रुत्व॑न्तं स॒ख्याय॑ हवामहे ||
He whose great work of manly might is heaven and earth, and Varuṇa and Sūrya keep his holy law; Indra, whose law the rivers follow as they flow,—him girt by Maruts we invoke to be our Friend.
He whose mighty deed is heaven and earth; whose law Varuna and Surya keep; whose ordinance the rivers follow—him, Marut-girt Indra, we call as friend.
Indra's paumsyam (heroic might) sustains Dyava-Prithivi. Varuna and Surya uphold his vrata (sacred ordinance); even the Sindhus follow that cosmic discipline. Rita here is shared across deities: Indra's strength and Varuna's moral gaze are one fabric.
True power aligns with nature's laws—ecology, fairness, cycles—not with force that fights rivers, daylight, and conscience.
1.101.4
यो अश्वा॑नां॒ यो गवां॒ गोप॑तिर्व॒शी य आ॑रि॒तः कर्म॑णिकर्मणि स्थि॒रः |
वी॒ळोश्चि॒दिन्द्रो॒ यो असु॑न्वतो व॒धो म॒रुत्व॑न्तं स॒ख्याय॑ हवामहे ||
He who is Lord and Master of the steeds and kine, honoured—the firm and sure—at every holy act; Stayer even of the strong who pours no offering out,—him girt by Maruts we invoke to be our Friend.
Lord of horses and cattle, firm at every sacred act, who even strikes the strong who refuse to offer—him, Marut-girt, we invoke as friend.
Gopati of ashva and go: Indra masters vital energy and nourishing abundance. He is sthira in every karman (ritual act). Those who are asunvant—who withhold Soma/offering, who refuse reciprocity—meet his restraint, affirming yajna as mutual dharma.
Leadership that is steady in duty; communities thrive when contributors are honored and free-riders who drain the commons are held accountable.
1.101.5
यो विश्व॑स्य॒ जग॑तः प्राण॒तस्पति॒र्यो ब्र॒ह्मणे॑ प्रथ॒मो गा अवि॑न्दत् |
इन्द्रो॒ यो दस्यूँ॒रध॑राँ अ॒वाति॑रन् म॒रुत्व॑न्तं स॒ख्याय॑ हवामहे ||
He who is Lord of all the world that moves and breathes, who for the Brahman first before all found the Cows; Indra who cast the Dasyus down beneath his feet,—him girt by Maruts we invoke to be our Friend.
Lord of all that moves and breathes, who first found the cows for the Brahman, who cast the Dasyus down—him, Marut-girt Indra, we call as friend.
Indra as pranato jagatah pati—lord of living breath and world-motion. Finding the cows (ga) for the Brahman evokes Angiras-mythos: recovering light, speech, and nourishment from the cave of darkness. Dasyu here marks forces hostile to yajna and Rita.
Recover blocked resources—knowledge, livelihood, creativity—from systems that hoard them; put recovered goods in service of learning and care.
1.101.6
यः शूरे॑भि॒र्हव्यो॒ यश्च॑ भी॒रुभि॒र्यो धाव॑द्भिर्हू॒यते॒ यश्च॑ जि॒ग्युभि॑: |
इन्द्रं॒ यं विश्वा॒ भुव॑ना॒भि सं॑द॒धुर्म॒रुत्व॑न्तं स॒ख्याय॑ हवामहे ||
Whom cowards must invoke and valiant men of war, invoked by those who conquer and by those who flee; Indra, to whom all beings turn their constant thought,—him girt by Maruts we invoke to be our Friend.
Invoked by the brave and the fearful, by those who flee and those who conquer; the One toward whom all worlds turn—him, Marut-girt, we call as friend.
Indra is havyah for shura and bhiru alike—courage is not the only door to grace. Vishva bhuvanani turn toward him: he is the axis of collective aspiration. Friendship with Indra includes the vulnerable, not only the victorious.
Healthy strength is available in victory and in fear; ask for help before you are 'ready,' and design support that includes those who struggle.
1.101.7
रु॒द्राणा॑मेति प्र॒दिशा॑ विचक्ष॒णो रु॒द्रेभि॒र्योषा॑ तनुते पृ॒थु ज्रय॑: |
इन्द्रं॑ मनी॒षा अ॒भ्य॑र्चति श्रु॒तं म॒रुत्व॑न्तं स॒ख्याय॑ हवामहे ||
Refulgent in the Rudras’ region he proceeds, and with the Rudras through the wide space speeds the Dame. The hymn of praise extols Indra the far-renowned: him girt by Maruts we invoke to be our Friend.
Radiant, he moves in the Rudras' quarter; with the Rudras he spreads the wide expanse for the Dame; the inspired hymn praises renowned Indra—him we call as Marut-girt friend.
Indra's path intersects the Rudra-Marut sphere—fierce, purifying storm-energies. The Dame (yosha) and wide jrayas suggest expanding space for fertility and hymn. Shruta Indra is glorified by manisha (inspired intelligence).
Pair fierce clarity with spacious creativity; let inspired speech expand the room in which people and projects can grow.
1.101.8
यद्वा॑ मरुत्वः पर॒मे स॒धस्थे॒ यद् वा॑व॒मे वृ॒जने॑ मा॒दया॑से |
अत॒ आ या॑ह्यध्व॒रं नो॒ अच्छा॑ त्वा॒या ह॒विश्च॑कृमा सत्यराधः ||
O girt by Maruts, whether thou delight thee in loftiest gathering-place or lowly dwelling, Come thence unto our rite, true boon-bestower: through love of thee have we prepared oblations.
O Marut-girt one, whether you delight in the highest gathering-place or the lowly enclosure, come from there to our peaceful rite, true giver of wealth; out of love for you we have prepared the offerings.
Indra is sought in parama sadhastha and avama vrjana—highest assembly and humble settlement. Adhvara (non-harming sacrifice) invites him. Satyaradhas: his gifts are truthful. Tvaya (from love/devotion toward you) the havis is made—bhakti preceding petition.
Invite excellence into both prestigious and humble settings; prepare work with sincere care, then ask help without status anxiety.
1.101.9
त्वा॒येन्द्र॒ सोमं॑ सुषुमा सुदक्ष त्वा॒या ह॒विश्च॑कृमा ब्रह्मवाहः |
अधा॑ नियुत्व॒: सग॑णो म॒रुद्भि॑र॒स्मिन् य॒ज्ञे ब॒र्हिषि॑ मादयस्व ||
We, fain for thee, strong Indra, have pressed Soma, and, O thou sought with prayer, have made oblations. Now at this sacrifice, with all thy Maruts, on sacred grass, O team-borne God, rejoice thee.
For your sake, O skillful Indra, we have pressed Soma and made offerings, O bearer of prayer; now with your Marut troop, rejoice on this barhis at our yajna, O team-borne one.
Soma is pressed tvaya—dedicated to Indra. Brahma-vahah: he carries sacred speech. With the Marut gana he is asked to madayava on the sacred grass—divine joy entering the ritual field. Niyutvan: drawn by teams of vital forces.
Create shared celebration after disciplined preparation; invite your whole team to rejoice in completed work, not only to grind through tasks.
1.101.10
मा॒दय॑स्व॒ हरि॑भि॒र्ये त॑ इन्द्र॒ वि ष्य॑स्व॒ शिप्रे॒ वि सृ॑जस्व॒ धेने॑ |
आ त्वा॑ सुशिप्र॒ हर॑यो वहन्तू॒शन् ह॒व्यानि॒ प्रति॑ नो जुषस्व ||
Rejoice thee with thine own Bay Steeds, O Indra, unclose thy jaws and let thy lips be open. Thou with the fair cheek, let thy Bay Steeds bring thee: gracious to us, he pleased with our oblation.
Delight with your bay steeds, O Indra; open your jaws and free your lips; fair-cheeked one, let the bays bring you; graciously accept our offerings.
Haris (bay steeds) are Indra's luminous carriers. Opening shipre/dhene suggests eager reception of Soma—divine appetite for sincere offering. Sushipra and pratijusha: beauty and gracious acceptance complete the friendship.
Receive help and feedback with open appetite; let energy (the 'bays') carry you toward what you have sincerely prepared.
1.101.11
म॒रुत्स्तो॑त्रस्य वृ॒जन॑स्य गो॒पा व॒यमिन्द्रे॑ण सनुयाम॒ वाज॑म् |
तन्नो॑ मि॒त्रो वरु॑णो मामहन्ता॒मदि॑ति॒: सिन्धु॑: पृथि॒वी उ॒त द्यौः ||
Guards of the camp whose praisers are the Maruts, may we through Indra, get ourselves the booty. This prayer of ours may Varuṇa grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
As guardians of the Marut-praised stronghold, may we win nourishing prize through Indra; may Mitra, Varuna, Aditi, Sindhu, Earth and Heaven favor this prayer.
Closing shanti-formula of Mandala 1: victory (vaja) sought through Indra while Mitra-Varuna (alliance and moral order), Aditi (boundless mother), Sindhu, Prithivi and Dyaus seal the prayer. Community defense is framed as cosmic cooperation.
End efforts by aligning personal win with wider ethics—trust, nature, community—so success does not orphan its supports.