1.165.1
कया॑ शु॒भा सव॑यस॒: सनी॑ळाः समा॒न्या म॒रुत॒: सं मि॑मिक्षुः |
कया॑ म॒ती कुत॒ एता॑स ए॒ते ऽर्च॑न्ति॒ शुष्मं॒ वृष॑णो वसू॒या ||
WITH what bright beauty are the Maruts jointly invested, peers in age, who dwell together? From what place have they come? With what intention? Sing they their strength through love of wealth, these Heroes?
With what bright beauty are the Maruts jointly invested, peers in age who dwell together? From where have they come? With what intention? Do these Heroes sing their strength through love of wealth?
Opening brahmodya on Marut sabhā: samāna-vayaḥ, kāntyā, kim āśasaḥ—beauty, origin, intent. Agastya frames storm-gods as a peer cohort whose stoma may be wealth-motivated or deeper.
Question cohort motives openly: shared brilliance, origin story, intention. Is the song for loot or for a larger good?
1.165.2
कस्य॒ ब्रह्मा॑णि जुजुषु॒र्युवा॑न॒: को अ॑ध्व॒रे म॒रुत॒ आ व॑वर्त |
श्ये॒नाँ इ॑व॒ ध्रज॑तो अ॒न्तरि॑क्षे॒ केन॑ म॒हा मन॑सा रीरमाम ||
Whose prayers have they, the Youthful Ones, accepted? Who to his sacrifice hath turned the Maruts? We will delay them on their journey sweeping—with what high spirit!—through the air like eagles.
Whose prayers have the Youthful Ones accepted? Who has turned the Maruts to his sacrifice? We will delay them on their journey sweeping—with what high spirit!—through the air like eagles.
Who captures Marut favor? The poet proposes delaying their śyena-like flight—holding storm-energy at the yajña. Attention as sacred interception.
Earn the right to pause powerful teams mid-flight. Intercept momentum only with genuine invitation, not mere demand.
1.165.3
कुत॒स्त्वमि॑न्द्र॒ माहि॑न॒: सन्नेको॑ यासि सत्पते॒ किं त॑ इ॒त्था |
सं पृ॑च्छसे समरा॒णः शु॑भा॒नैर्वो॒चेस्तन्नो॑ हरिवो॒ यत्ते॑ अ॒स्मे ||
Whence comest thou alone, thou who art mighty, Indra, Lord of the Brave? What is thy purpose? Thou greetest us when meeting us the Bright Ones. Lord of Bay Steeds, say what thou hast against us.
Whence come you alone, mighty Indra, Lord of the Brave? What is your purpose? You greet us when meeting us the Bright Ones. Lord of Bay Steeds, say what you have against us.
Maruts speak: Indra alone (ekah)—why separation? Kim te asmat—what grievance? Dialogue theology of divine partnership under strain.
When a strong leader shows up solo, ask purpose and grievance. Bright peers deserve clarity, not silent distance.
1.165.4
ब्रह्मा॑णि मे म॒तय॒: शं सु॒तास॒: शुष्म॑ इयर्ति॒ प्रभृ॑तो मे॒ अद्रि॑: |
आ शा॑सते॒ प्रति॑ हर्यन्त्यु॒क्थेमा हरी॑ वहत॒स्ता नो॒ अच्छ॑ ||
Mine are devotions, hymns; sweet are libations. Strength stirs, and hurled forth is my bolt of thunder. They call for me, their lauds are longing for me. These my Bay Steeds bear me to these oblations.
Mine are the devotions, hymns; sweet are libations. Strength stirs, and my thunderbolt is hurled. They call for me; their lauds long for me. These my Bay Steeds bear me to these offerings.
Indra's claim: mama kratavaḥ, stoma, soma; śavas and vajra; āhvāna pulls him. Personal sovereignty of the Vṛtra-slayer answering praise.
Own your craft and response-ability. When called by sincere praise, arrive with full strength—not diluted by committee fog.
1.165.5
अतो॑ व॒यम॑न्त॒मेभि॑र्युजा॒नाः स्वक्ष॑त्रेभिस्त॒न्व१ शुम्भ॑मानाः |
महो॑भि॒रेताँ॒ उप॑ युज्महे॒ न्विन्द्र॑ स्व॒धामनु॒ हि नो॑ ब॒भूथ॑ ||
Therefore together with our strong companions, having adorned our bodies, now we harness, Our spotted deer with might, for thou, O Indra, hast learnt and understood our Godlike nature.
Therefore together with our strong companions, having adorned our bodies, now we harness our spotted deer with might—for you, O Indra, have learnt and understood our Godlike nature.
Maruts reply: sākam with sakhibhiḥ, body adorned, pṛṣatī harnessed—Indra now viduṣ their daivyam. Recognition restores teamwork.
Once understood, peers gear up together. Recognition of others' divine nature is the on-switch for collective harnessing.
1.165.6
क्व१ स्या वो॑ मरुतः स्व॒धासी॒द् यन्मामेकं॑ स॒मध॑त्ताहि॒हत्ये॑ |
अ॒हं ह्यु१ग्रस्त॑वि॒षस्तुवि॑ष्मा॒न् विश्व॑स्य॒ शत्रो॒रन॑मं वध॒स्नैः ||
Where was that nature then of yours, O Maruts, that ye charged me alone to slay the Dragon? For I in truth am fierce and strong and mighty. I bent away from every foeman's weapons.
Where was that nature then of yours, O Maruts, that you charged me alone to slay the Dragon? For I am fierce, strong, and mighty; I bent away from every foeman's weapons.
Indra's wound: alone (ekam) charged against Ahi/Vṛtra. He asserts ugra-bala while questioning fair-weather companionship—classic leadership resentment.
Name abandonment honestly. Solo dragon-slaying breeds rightful questions about where allies were in the crisis.
1.165.7
भूरि॑ चकर्थ॒ युज्ये॑भिर॒स्मे स॑मा॒नेभि॑र्वृषभ॒ पौंस्ये॑भिः |
भूरी॑णि॒ हि कृ॒णवा॑मा शवि॒ष्ठेन्द्र॒ क्रत्वा॑ मरुतो॒ यद् वशा॑म ||
Yea, much hast thou achieved with us for comrades, with manly valour like thine own, thou Hero. Much may we too achieve, O mightiest Indra, with our great power, we Maruts, when we will it.
Yea, much have you achieved with us for comrades, with manly valor like your own, you Hero. Much may we too achieve, O mightiest Indra, with our great power, we Maruts, when we will it.
Maruts insist on past sakhya and future joint karman when they kāma-will. Shared credit and shared agency.
Reclaim co-authorship of past wins and future capacity. 'When we will it' affirms agency without erasing the hero.
1.165.8
वधीं॑ वृ॒त्रं म॑रुत इन्द्रि॒येण॒ स्वेन॒ भामे॑न तवि॒षो ब॑भू॒वान् |
अ॒हमे॒ता मन॑वे वि॒श्वश्च॑न्द्राः सु॒गा अ॒पश्च॑कर॒ वज्र॑बाहुः ||
Vṛtra I slew by mine own strength, O Maruts, having waxed mighty in mine indignation. I with the thunder in my hand created for man these lucid softly flowing waters.
Vrtra I slew by my own strength, O Maruts, having waxed mighty in my indignation. With thunder in my hand I created for man these lucid softly flowing waters.
Mama ojasa Vṛtram; manyu-waxed; vajra-hasta released āpaḥ for manuṣya. Indra as liberator of waters—personal tapas as public hydrology.
Own transformative anger that frees resources for people. Personal power can legitimately open 'waters' others drink—acknowledge both self and beneficiaries.
1.165.9
अनु॑त्त॒मा ते॑ मघव॒न्नकि॒र्नु न त्वावाँ॑ अस्ति दे॒वता॒ विदा॑नः |
न जाय॑मानो॒ नश॑ते॒ न जा॒तो यानि॑ करि॒ष्या कृ॑णु॒हि प्र॑वृद्ध ||
Nothing, O Maghavan, stands firm before thee; among the Gods not one is found thine equal. None born or springing into life comes nigh thee. Do what thou hast to do, exceeding mighty?
Nothing, O Maghavan, stands firm before you; among the Gods not one equals you. None born or springing into life comes near you. Do what you must, exceeding mighty one!
Maruts yield supremacy (na tvāvantam) while releasing Indra to his kārya. Recognition without collapse into flattery alone—permission to act.
Sometimes peers must bless unilateral excellence. Acknowledge unmatched capacity and free the person to finish the necessary deed.
1.165.10
एक॑स्य चिन्मे वि॒भ्व१स्त्वोजो॒ या नु द॑धृ॒ष्वान् कृ॒णवै॑ मनी॒षा |
अ॒हं ह्यु१ग्रो म॑रुतो॒ विदा॑नो॒ यानि॒ च्यव॒मिन्द्र॒ इदी॑श एषाम् ||
Mine only be transcendent power, whatever I, daring in my spirit, may accomplish. For I am known as terrible, O Maruts I, Indra, am the Lord of what I ruined.
Mine only be transcendent power, whatever I, daring in spirit, may accomplish. For I am known as terrible, O Maruts; I, Indra, am Lord of what I ruined—and remade.
Mama emā cit—transcendent īśā. Ugra reputation; īśāna of what he destroyed (Vṛtra's hold)—lordship through transformative demolition.
Hold accountability for disruptive creation. If you break a blockage, own the domain you opened—and the terror your power evokes.
1.165.11
अम॑न्दन्मा मरुत॒: स्तोमो॒ अत्र॒ यन्मे॑ नर॒: श्रुत्यं॒ ब्रह्म॑ च॒क्र |
इन्द्रा॑य॒ वृष्णे॒ सुम॑खाय॒ मह्यं॒ सख्ये॒ सखा॑यस्त॒न्वे॑ त॒नूभि॑: ||
Now, O ye Maruts, hath your praise rejoiced me, the glorious hymn which ye have made me, Heroes! For me, for Indra, champion strong in battle, for me, yourselves, as lovers for a lover.
Now, O Maruts, your praise has rejoiced me—the glorious hymn you have made me, Heroes! For me, for Indra, battle-strong—for me yourselves, as lovers for a lover.
Turning point: Marut stoma delights Indra; priyāya priyāḥ—lovers' reciprocity. Praise heals the rift.
Reconciliation often arrives as well-made praise. Mutual delight—'lover for lover'—repairs teams after pride collisions.
1.165.12
ए॒वेदे॒ते प्रति॑ मा॒ रोच॑माना॒ अने॑द्य॒: श्रव॒ एषो॒ दधा॑नाः |
सं॒चक्ष्या॑ मरुतश्च॒न्द्रव॑र्णा॒ अच्छा॑न्त मे छ॒दया॑था च नू॒नम् ||
Here, truly, they send forth their sheen to meet me, wearing their blameless glory and their vigour. When I have seen you, Maruts, in gay splendour, ye have delighted me, so now delight me.
Here truly they send forth their sheen to meet me, wearing blameless glory and vigour. When I have seen you, Maruts, in gay splendour, you have delighted me—so now delight me.
Śubha-yaśas meeting Indra; past darśana of splendour grounds present request for ā nandaya. Memory of joy invites renewed joy.
Use positive memory as leverage for present collaboration. 'You delighted me before—delight me now' is healthy relational ask.
1.165.13
को न्वत्र॑ मरुतो मामहे व॒: प्र या॑तन॒ सखीँ॒रच्छा॑ सखायः |
मन्मा॑नि चित्रा अपिवा॒तय॑न्त ए॒षां भू॑त॒ नवे॑दा म ऋ॒ताना॑म् ||
Who here hath magnified you, O ye Maruts? speed forward, O ye lovers, to your lovers. Ye Radiant Ones, assisting their devotions, of these my holy rites he ye regardful.
Who here has magnified you, O Maruts? Speed forward, O lovers, to your lovers. Radiant Ones, assisting their devotions, be regardful of these my holy rites.
Agastya mediates: who vardhayati the Maruts? Priyāsaḥ to priyān—accelerate toward mutual lovers; attend his karman. Priest as peace diplomat.
Mediators ask both sides toward mutual magnification. Invite powerful allies to speed toward those who love them—and to respect the rite at hand.
1.165.14
आ यद् दु॑व॒स्याद् दु॒वसे॒ न का॒रुर॒स्माञ्च॒क्रे मा॒न्यस्य॑ मे॒धा |
ओ षु व॑र्त्त मरुतो॒ विप्र॒मच्छे॒मा ब्रह्मा॑णि जरि॒ता वो॑ अर्चत् ||
To this hath Mānya's wisdom brought us, so as to aid, as aids the poet him who worships. Bring hither quick! On to the sage, ye Maruts! These prayers for you the singer hath recited.
To this has Manya's wisdom brought us, so as to aid as the poet aids the worshipper. Bring hither quick! On to the sage, you Maruts! These prayers for you the singer has recited.
Mānya (Agastya's line) wisdom as upakāra like kavi to yajamāna. Ā śīrṣan—swift approach to the vipra; ukthāni already recited.
Wisdom's job is helpful arrival. If prayers are ready, don't delay the powerful helpers—close the loop between song and presence.
1.165.15
ए॒ष व॒: स्तोमो॑ मरुत इ॒यं गीर्मा॑न्दा॒र्यस्य॑ मा॒न्यस्य॑ का॒रोः |
एषा या॑सीष्ट त॒न्वे॑ व॒यां वि॒द्यामे॒षं वृ॒जनं॑ जी॒रदा॑नुम् ||
May this your praise, may this your song, O Maruts, sung by the poet, Māna's son, Māndārya, Bring offspring for ourselves with food to feed us. May we find strengthening food in full abundance!
May this your praise, this your song, O Maruts, sung by the poet Mana's son Mandarya, bring offspring for ourselves with food to feed us. May we find strengthening food in full abundance!
Phala-śruti shared across Agastya cycle: stoma for prajā and iṣam / vṛjanam jīradānum—offspring and strengthening abundance. Peace yields fertility.
End conflict cycles with blessings for next generation and real nourishment. Reconciliation should taste like abundance, not mere ceasefire.