1.131.1
इन्द्रा॑य॒ हि द्यौरसु॑रो॒ अन॑म्न॒तेन्द्रा॑य म॒ही पृ॑थि॒वी वरी॑मभिर्द्यु॒म्नसा॑ता॒ वरी॑मभिः |
इन्द्रं॒ विश्वे॑ स॒जोष॑सो दे॒वासो॑ दधिरे पु॒रः |
इन्द्रा॑य॒ विश्वा॒ सव॑नानि॒ मानु॑षा रा॒तानि॑ सन्तु॒ मानु॑षा ||
To Indra Dyaus the Asura hath bowed him down, to Indra mighty Earth with wide-extending tracts, to win the light, with wide-spread tracts. All Gods of one accord have set Indra in front preeminent. For Indra all libations must be set apart, all man's libations set apart.
Heaven (Dyaus Asura) and wide Earth have bowed to Indra so that light may be won; all the Gods with one accord set Indra foremost, and every human libation is reserved for him.
In Sanātana Dharma, Indra is not a rival of the cosmos but its appointed sovereign of conscious force. Dyaus and Pṛthivī yield to him so that Jyotis (illumination) may be gained. Setting Indra 'in front' mirrors Agni as Purohita: before action, divine courage and clarity must lead. Dedicating all libations to Indra affirms that every offering of effort belongs to the higher will, not to fragmented ego-drives.
Prioritize one clear leading intention before scattering energy. When teams or individuals put courage and clarity first—and dedicate their best effort to that aim—fragmented projects cohere and 'light' (insight, progress) becomes winnable.
1.131.2
विश्वे॑षु॒ हि त्वा॒ सव॑नेषु तु॒ञ्जते॑ समा॒नमेकं॒ वृष॑मण्यव॒: पृथ॒क् स्व॑: सनि॒ष्यव॒: पृथ॑क् |
तं त्वा॒ नावं॒ न प॒र्षणिं॑ शू॒षस्य॑ धु॒रि धी॑महि |
इन्द्रं॒ न य॒ज्ञैश्चि॒तय॑न्त आ॒यव॒: स्तोमे॑भि॒रिन्द्र॑मा॒यव॑: ||
In all libations men with hero spirit urge the Universal One, each seeking several light, each fain to win the light apart. Thee, furthering like a ship, will we set to the chariot-pole of strength, As men who win with sacrifices Indra's thought, men who win Indra with their lauds.
In every offering, people of heroic spirit urge the Universal One, each seeking their own share of light; we harness Indra like a ship to the pole of strength, winning his thought through sacrifice and praise.
The Universal One (Viśva) sought through Indra is the undivided Ātman-force behind many aspirants. Each seeker wants light 'apart,' yet all pull the same chariot-pole of Śakti. Yajña and stuti (laud) are means of aligning human sankalpa with Indra's citta—divine intentionality.
Collective purpose with individual stakes: organizations thrive when many people seek growth while pulling one shared mission. Ritualized focus—review, gratitude, clear ask—wins the 'thought' of opportunity rather than chaotic multitasking.
1.131.3
वि त्वा॑ ततस्रे मिथु॒ना अ॑व॒स्यवो॑ व्र॒जस्य॑ सा॒ता गव्य॑स्य नि॒:सृज॒: सक्ष॑न्त इन्द्र नि॒:सृज॑: |
यद् ग॒व्यन्ता॒ द्वा जना॒ स्व १र्यन्ता॑ स॒मूह॑सि |
आ॒विष्करि॑क्र॒द् वृष॑णं सचा॒भुवं॒ वज्र॑मिन्द्र सचा॒भुव॑म् ||
Couples desirous of thine aid are storming thee, pouring their presents forth to win a stall of kine, pouring gifts, Indra, seeking thee. When two men seeking spoil or heaven thou bringest face to face in war, Thou showest, Indra, then the bolt thy constant friend, the Bull that ever waits on thee.
Pairs longing for your aid storm toward you with gifts to win a stall of cattle; when two seekers of spoil or heaven confront each other, you show the bolt that is your constant friend—the Bull that waits on you.
Couples (mithuna)—whether ritual partners, husband-wife yajamānas, or complementary powers—approach Indra for Go (cattle/rays of light). In conflict, Indra's Vajra is the discriminating force of Rita: it reveals truth in the clash. The Bull (Vṛṣabha) is fecund strength ever attendant on righteous will.
Healthy rivalry clarified by principle: when two aims compete, let transparent standards (the 'bolt') decide rather than politics. Pair-work and mutual giving increase the chance of abundant outcomes.
1.131.4
वि॒दुष्टे॑ अ॒स्य वी॒र्य॑स्य पू॒रव॒: पुरो॒ यदि॑न्द्र॒ शार॑दीर॒वाति॑रः सासहा॒नो अ॒वाति॑रः |
शास॒स्तमि॑न्द्र॒ मर्त्य॒मय॑ज्युं शवसस्पते |
म॒हीम॑मुष्णाः पृथि॒वीमि॒मा अ॒पो म॑न्दसा॒न इ॒मा अ॒पः ||
This thine heroic power men of old time have known, wherewith thou breakest down, Indra, autumnal forts, breakest them down with conquering might. Thou hast chastised, O Indra, Lord of Strength, the man who worships not, And made thine own this great earth and these water-floods; with joyous heart these water-floods .
Ancients knew this heroic power by which you shatter autumnal forts; you chastise the one who will not worship, and you make your own this great earth and these joyous water-floods.
Śāradī purah (autumnal forts) evoke Vṛtra-like enclosures that withhold monsoon life after the dry season. Indra's conquest is cosmic hydrology and dharma: he claims Pṛthivī and Āpah for those who honor yajña. The non-worshipper (ayajyu) is corrected not by spite but by exclusion from the flow of Rita.
Break stagnant structures that hoard resources. Leadership that opens blocked systems—and expects reciprocal contribution—makes shared earth and 'water-floods' (cash flow, knowledge, opportunity) available to the community.
1.131.5
आदित् ते॒ अ॒स्य वी॒र्य॑स्य चर्किर॒न् मदे॑षु वृषन्नु॒शिजो॒ यदावि॑थ सखीय॒तो यदावि॑थ |
च॒कर्थ॑ का॒रमे॑भ्य॒: पृत॑नासु॒ प्रव॑न्तवे |
ते अ॒न्याम॑न्यां न॒द्यं॑ सनिष्णत श्रव॒स्यन्त॑: सनिष्णत ||
And they have bruited far this hero-might when thou, O Strong One, in thy joy helpest thy suppliants, who sought to win thee for their Friend. Their battle-cry thou madest sound victorious in the shocks of war. One stream after another have they gained from thee, eager for glory have they gained.
They have proclaimed afar this hero-might when you, Strong One, in joy help your suppliants who sought you as Friend; you made their battle-cry victorious, and stream after stream they gained from you, eager for glory.
Indra as Mitra (Friend) of the ārtā (suppliants) is classic Vedic bhakti-seed: power serves devotion. Battle-cry (krandana) becoming victorious signals mantra and courage aligned. 'Streams' (sindhu) are successive waves of grace, wealth, and insight granted to those hungry for yaśas (noble fame).
Publicize how mutual aid actually worked. Mentorship and timely help create cascading wins—'stream after stream'—for teams that treat their supporters as friends, not mere instruments.
1.131.6
उ॒तो नो॑ अ॒स्या उ॒षसो॑ जु॒षेत॒ ह्य १र्कस्य॑ बोधि ह॒विषो॒ हवी॑मभि॒: स्व॑र्षाता॒ हवी॑मभिः |
यदि॑न्द्र॒ हन्त॑वे॒ मृधो॒ वृषा॑ वज्रि॒ञ्चिके॑तसि |
आ मे॑ अ॒स्य वे॒धसो॒ नवी॑यसो॒ मन्म॑ श्रुधि॒ नवी॑यसः ||
Also this morn may he be well inclined to us, mark at our call our offerings and our song of praise, our call that we may win the light. As thou, O Indra Thunder-armed, wilt, as the Strong One, slay the foe, Listen thou to the prayer of me a later sage, hear thou a later sage's prayer.
This morning also may he be well inclined: mark our offerings and praise so we may win the light; as you, Thunder-armed, slay the foe, hear the prayer of me, a later sage.
Paruchhepa speaks as a 'later sage' (nūtanā ṛṣi-voice) within unbroken paramparā—same Indra, new generation of call. Morning inclination (sumaṇa) and hearing (śruti of the deity toward the hymn) secure jyotis. Thunder-armed (vajrin) action against the foe is paired with attentive grace toward the singer.
Intergenerational continuity: you need not invent courage from scratch. Call on proven practices each morning; combine decisive action against real obstacles with humble, clear asking.
1.131.7
त्वं तमि॑न्द्र वावृधा॒नो अ॑स्म॒युर॑मित्र॒यन्तं॑ तुविजात॒ मर्त्यं॒ वज्रे॑ण शूर॒ मर्त्य॑म् |
ज॒हि यो नो॑ अघा॒यति॑ शृणु॒ष्व सु॒श्रव॑स्तमः |
रि॒ष्टं न याम॒न्नप॑ भूतु दुर्म॒तिर्विश्वाप॑ भूतु दुर्म॒तिः ||
O Indra, waxen strong and well-inclined to us, thou very mighty, slay the man that is our foe, slay the man, Hero! with thy bolt. Slay thou the man who injures us: hear thou, as readiest, to hear. Far be malignity, like mischief on the march, afar be all malignity.
O Indra, grown strong and well-inclined, mighty one, slay the one who is our foe with your bolt; slay the one who injures us; hear as one readiest to hear—and far be all malignity, like mischief on the march.
The hymn closes with rakṣā: Indra's Vajra removes the hiṃsra (injurer) while the singer asks readiness of divine hearing. 'Far be malignity' (ārāddveṣaḥ) is a śānti-formula—pushing hostility to the periphery so sattva can occupy the center of life.
Set firm boundaries against toxicity while staying open to help. Psychological hygiene—'far be malignity'—protects creative and moral work from sabotage, rumor, and self-undermining habits.