1.30.1
आ व॒ इन्द्रं॒ क्रिविं॑ यथा वाज॒यन्त॑: श॒तक्र॑तुम् |
मंहि॑ष्ठं सिञ्च॒ इन्दु॑भिः ||
WE seeking strength with Soma-drops fill full your Indra like a well, Most liberal, Lord of Hundred Powers,
Seeking strength, we fill your Indra—Shatakratu, most liberal—like a well, pouring him full with Soma drops.
Indra as 'Shatakratu' (lord of a hundred sacred powers/rites) is 'sincha'—irrigated like a 'Krivi' (well). Soma-indu fills the deity so that vaja may return. The image teaches that divine force is nourished by continuous offering, not occasional flattery.
Replenish your core motivation regularly. High-capacity people and systems still need steady input—rest, meaning, and support—or the 'well' empties.
1.30.2
श॒तं वा॒ यः शुची॑नां स॒हस्रं॑ वा॒ समा॑शिराम् |
एदु॑ नि॒म्नं न री॑यते ||
Who lets a hundred of the pure, a thousand of the milk-blent draughts Flow, even as down a depth, to him;
He to whom a hundred pure draughts, or a thousand milk-blended ones, flow downward as into a deep channel—
Indra receives 'Shucinam' (pure) and 'Samashiram' (milk-mixed Soma) by hundreds and thousands, flowing 'nimnam na'—as into a low deep. Immensity of capacity matches intensity of sadhana; the deity's belly-ocean can hold vast offering.
Build capacity before volume. Great responsibility can absorb great input only if the channel is deep and clean.
1.30.3
सं यन्मदा॑य शु॒ष्मिण॑ ए॒ना ह्य॑स्यो॒दरे॑ |
स॒मु॒द्रो न व्यचो॑ द॒धे ||
When for the strong, the rapturous joy he in this manner hath made room Within his belly, like the sea.
When for that vigorous one he has thus made space in his belly for the rapturous madhu-joy, he has taken expanse like the ocean.
Indra's 'Udara' becomes 'Samudra'-like 'Vyacas' (expanse) for 'Mada' (sacred exhilaration). Vedic mada is not crude intoxication but expansive ananda that widens consciousness—shushmin (energetic) joy held in oceanic capacity.
Hold intensity without shrinking. Peak experiences need psychological expanse—room to feel deeply without collapse or addiction.
1.30.4
अ॒यमु॑ ते॒ सम॑तसि क॒पोत॑ इव गर्भ॒धिम् |
वच॒स्तच्चि॑न्न ओहसे ||
This is thine own. Thou drawest near, as turns a pigeon to his mate: Thou carest too for this our prayer.
This is your own; you approach it as a pigeon turns to its nest-mate, and you take up this speech of ours as well.
Tender imagery: Indra approaches the offering 'Kapota iva garbhadhim'—like a dove to its mate/nest. The mighty Vritrahan is also intimately drawn. He 'ohase' the seers' vacas—caring for prayer as for beloved presence. Bhakti-softness within heroic Indra.
Strength that can be tender is trustworthy. Approach what is truly yours—craft, relationships, vows—with loyal intimacy, not only force.
1.30.5
स्तो॒त्रं रा॑धानां पते॒ गिर्वा॑हो वीर॒ यस्य॑ ते |
विभू॑तिरस्तु सू॒नृता॑ ||
O Hero, Lord of Bounties, praised in hymns, may power and joyfulness Be his who sings the laud to thee.
O Hero, Lord of gifts, bearer of sacred speech—may rich vitality and gracious truth be his who offers you this praise.
The 'Stotra' to Indra 'Girvahah' (borne by hymns) should return as 'Vibhuti' and 'Sunrita' (prosperous power and kindly truthful speech) to the singer. Stuti is reciprocal: praise aligns the stotra-kara with Indra's radhas (bounty).
Sincere recognition creates mutual uplift. Those who articulate gratitude and excellence often receive renewed energy and clearer, kinder voice.
1.30.6
ऊ॒र्ध्वस्ति॑ष्ठा न ऊ॒तये॒ऽस्मिन्वाजे॑ शतक्रतो |
सम॒न्येषु॑ ब्रवावहै ||
Lord of a Hundred Powers, stand up to lend us succour in this fight In others too let us agree.
Stand upright for our aid in this contest, O Shatakratu; and in other contests too let us speak in accord.
Indra is asked 'Urdhvas tishtha'—rise for uti (protection) in this vaja. 'Sam anyeshu bravavahai' seeks agreement in future struggles too—sakhyam that persists across battles. Alliance with Indra is ongoing dialogue, not one emergency call.
Ask for help in the present crisis and invest in lasting alignment. One-off rescues matter less than relationships that stay coordinated across challenges.
1.30.7
योगे॑योगे त॒वस्त॑रं॒ वाजे॑वाजे हवामहे |
सखा॑य॒ इन्द्र॑मू॒तये॑ ||
In every need, in every fray we call as friends to succour us Indra the mightiest of all.
In every undertaking, in every contest, we call as friends upon Indra, the mightiest, for protection.
Famous line: 'Yoge-yoge ... vaje-vaje'—in each yoga (joining/effort) and each vaja (contest), Indra is 'sakhaya' for uti. Friendship with the Divine is situationally constant. Later yoga traditions echo this: call upon the indwelling heroic consciousness in every engagement.
Build a default ally for every challenge—mentor, principle, or inner resolve you can call in both planning ('yoga') and execution pressure ('vaja').
1.30.8
आ घा॑ गम॒द्यदि॒ श्रव॑त् सह॒स्रिणी॑भिरू॒तिभि॑: |
वाजे॑भि॒रुप॑ नो॒ हव॑म् ||
If he will hear us let him come with succour of a thousand kinds, And all that strengthens, to our call.
If he hears, let him come to our call with thousandfold protections and with strengthening powers.
Conditional yet trusting: 'Yadi shravat'—if he hears—then arrive with 'Sahasrinibhir utibhih' and vajas. Shrava (hearing) is the hinge of Vedic theism; mantra assumes a hearing cosmos. Multiplicity of aid matches complexity of need.
Make the call clear enough to be heard; then welcome multifaceted support. Help rarely arrives as one magic bullet—it comes as many reinforcing aids.
1.30.9
अनु॑ प्र॒त्नस्यौक॑सो हु॒वे तु॑विप्र॒तिं नर॑म् |
यं ते॒ पूर्वं॑ पि॒ता हु॒वे ||
I call him mighty to resist, the Hero of our ancient home, Thee whom my sire invoked of old.
I invoke the hero of the ancient dwelling, the manly one mighty to resist—you whom my father invoked before.
Parampara of invocation: 'Yam te purvam pita huve'—the same Indra the father called. 'Pratnasya okasah' (of the ancient home) roots devotion in ancestral Agni-Indra continuum. Sanatana continuity is personal: family mantra-line meeting eternal Deva.
Inherit and renew what worked for those before you. Tested sources of courage—family wisdom, lineages of practice—remain valid allies.
1.30.10
तं त्वा॑ व॒यं वि॑श्ववा॒रा ऽऽ शा॑स्महे पुरुहूत |
सखे॑ वसो जरि॒तृभ्य॑: ||
We pray to thee, O much-invoked, rich in all precious gifts, O Friend, Kind God to those who sing thy praise.
We claim you, O much-invoked, who grant all choice boons—O Friend, O Vasu, gracious to your praisers.
Indra as 'Puruhuta,' 'Vishvavara,' 'Sakha,' and 'Vasu' gathers titles of accessibility and bounty. 'Ashasmahe' is confident claiming by right of stuti. Friendship ('Sakhe') is the relational key to Maghavan's gifts.
Ask clearly of those who have already shown friendship and generosity. Relationship-based requests outperform cold transactional asks.
1.30.11
अ॒स्माकं॑ शि॒प्रिणी॑नां॒ सोम॑पाः सोम॒पाव्ना॑म् |
सखे॑ वज्रि॒न्त्सखी॑नाम् ||
O Soma-drinker, Thunder-armed, Friend of our lovely-featured dames And of our Soma-drinking friends.
O Soma-drinker, O Vajrin, friend of our fair companions and of our Soma-drinking comrades—
Indra is sakha of the whole soma-circle—including 'Shiprininam' (fair-featured women of the rite-community) and fellow soma-drinkers. The vajra-bearer belongs inside the social fabric of yajna, not above affection and fellowship.
True allies belong to the whole community fabric—colleagues, families, companions—not only to abstract 'roles.' Include everyone the work actually serves.
1.30.12
॥
तथा॒ तद॑स्तु सोमपा॒: सखे॑ वज्रि॒न्तथा॑ कृणु |
यथा॑ त उ॒श्मसी॒ष्टये॑ ||
Thus, Soma-drinker, may it be; thus, Friend, who wieldest thunder, act To aid each wish as we desire.
So be it, O Soma-drinker; so act, O friend Vajrin, according as we desire you for our seeking.
Simple surrender-with-clarity: 'Tatha tad astu... yatha ta ushmasi istaye.' The seers state their ishti (desired aim) and ask Indra to conform action to that longing. Desire purified by sakhyam becomes legitimate prayer.
State the desired outcome plainly to those who can help. Ambiguous asks waste alliance; clear 'so be it' aligned with shared friendship moves action.
1.30.13
रे॒वती॑र्नः सध॒माद॒ इन्द्रे॑ सन्तु तु॒विवा॑जाः |
क्षु॒मन्तो॒ याभि॒र्मदे॑म ||
With Indra splendid feasts be ours, rich in all strengthening things wherewith, Wealthy in food, we may rejoice.
May our shared revels with Indra be rich and abundantly strengthening, so that, well-provisioned, we may rejoice through them.
'Sadhamadah' (companionship in delight) with Indra should be 'Revatih' and 'Tuvivajah'—lavish in vaja—so the community may 'madema' in nourished joy ('Kshumantah'). Sacred festivity is not austerity alone; ananda shared with the Deva is itself a fruit of yajna.
Celebrate progress with real nourishment and community. Sustainable cultures feast together—not only grind—when milestones are met.
1.30.14
आ घ॒ त्वावा॒न् त्मना॒प्तः स्तो॒तृभ्यो॑ धृष्णविया॒नः |
ऋ॒णोरक्षं॒ न च॒क्र्यो॑: ||
Like thee, thyself, the singers' Friend, thou movest, as it were, besought, Bold One, the axle of the car.
You yourself, bold one, friend of the praisers, when sought, set in motion the axle of the chariot wheels, as it were.
Indra 'rinor aksham na cakryoh'—turns the axle of the car. He is the motive force behind the stotras' journey. The ratha image later flowers in Gita's karma-yoga symbolism: divine will as the axle on which human action turns.
Be the axle: the quiet central force that, once engaged, lets the whole vehicle of a project move. Central commitment unlocks peripheral motion.
1.30.15
आ यद् दुव॑: शतक्रत॒वा कामं॑ जरितॄ॒णाम् |
ऋ॒णोरक्षं॒ न शची॑भिः ||
That, Śatakratu, thou to grace and please thy praisers, as it were, Stirrest the axle with thy strength.
When, O Shatakratu, you turn the axle with your powers to fulfill the desire of your praisers and to grace their service—
Indra's 'Shaci' turns the axle to satisfy 'Kamam jaritrrinam'—the longing of the hymnists—and to honor their 'Duvas' (reverent service). Divine shakti responds to kama purified through stuti and seva.
Use capability to fulfill the legitimate aims of those who contribute. Power that ignores its supporters eventually loses its wheels.
1.30.16
शश्व॒दिन्द्र॒: पोप्रु॑थद्भिर्जिगाय॒ नान॑दद्भि॒: शाश्व॑सद्भि॒र्धना॑नि |
स नो॑ हिरण्यर॒थं दं॒सना॑वा॒न्त्स न॑: सनि॒ता स॒नये॒ स नो॑ऽदात् ||
With champing, neighing loudly-snorting horses Indra hath ever won himself great treasures A car of gold hath he whose deeds are wondrous received from us, and let us too receive it.
Indra has always won treasures with snorting, neighing, loudly breathing horses; may that wonder-working giver grant us the golden chariot—may he be our winner and give it for our winning.
Trishtubh crest: Indra's eternal ('Shashvat') victories with vital horses yield 'Hiranyaratha'—golden chariot of luminous success. Reciprocity peaks: he receives the wondrous car from the rite and should grant the same order of victory to the yajamanas ('Sanaye sa no 'dat').
Aim for shared victory assets. When a leader 'wins the gold car,' the team should also receive convertible success—tools, credit, and capacity—not only the leader's trophy.
1.30.17
आश्वि॑ना॒वश्वा॑वत्ये॒षा या॑तं॒ शवी॑रया |
गोम॑द् दस्रा॒ हिर॑ण्यवत् ||
Come, Aśvins, with enduring strength wealthy in horses and in kine, And gold, O ye of wondrous deeds.
O Ashvins, wondrous workers, come with mighty vigor on a horse-rich course, bringing cattle-wealth and gold.
The twin Nasatyas, 'Dasra' (wonder-working healers), arrive 'Ashvavatya' with go and hiranya. After Indra's martial axis, the hymn turns to Ashvin prosperity-medicine—complementary divine functions within one sukta.
After peak effort, invite restorative, dual-skilled help—partners who bring both vitality and practical resources.
1.30.18
स॒मा॒नयो॑जनो॒ हि वां॒ रथो॑ दस्रा॒वम॑र्त्यः |
स॒मु॒द्रे अ॑श्वि॒नेय॑ते ||
Your chariot yoked for both alike, immortal, ye of mighty acts, Travels, O Aśvins, in the sea.
O wondrous Ashvins, your immortal chariot, yoked equally for you both, travels upon the ocean.
'Samanayojanah rathah'—one car equally yoked for both—moves 'Samudre.' The Ashvins' sea-path recalls rescue myths (Bhujyu and others): divine aid crosses watery chaos. Immortal partnership shares one vehicle of grace.
Equal partnership needs a shared vehicle—common process and destination. True co-leadership moves together even through turbulent 'seas.'
1.30.19
न्य१घ्न्यस्य॑ मू॒र्धनि॑ च॒क्रं रथ॑स्य येमथुः |
परि॒ द्याम॒न्यदी॑यते ||
High on the forehead of the Bull one chariot wheel ye ever keep, The other round the sky revolves.
You hold one wheel of the chariot upon the Bull's forehead; the other revolves around the sky.
Cosmic ratha-mysticism: one cakra fixed on the 'Aghnya' (Bull—often solar/ Rudra-adjacent cosmic beast), the other circling 'Dyaam.' Ashvin motion links earth-heaven polarity—stable axis and revolving path as twin truths of order.
Balance the fixed and the moving: one part of life needs stable commitment, another needs wide circulation. Hold both wheels.
1.30.20
कस्त॑ उषः कधप्रिये भु॒जे मर्तो॑ अमर्त्ये |
कं न॑क्षसे विभावरि ||
What mortal, O immortal Dawn, enjoyeth thee? Where lovest thou? To whom, O radiant, dost thou go?
O Dawn who loves true praise, what mortal enjoys you, O immortal? To whom do you go, O radiant one?
Intimate questioning of Ushas 'Kadhapriye' and 'Vibhavari.' The rishi wonders who receives Dawn's bhoga—turning cosmology into longing. Ushas as amartya approaching martya is a classic Vedic tenderness toward daybreak consciousness.
Ask what—and whom—your best hours serve. Morning energy is precious; notice where your first light actually goes.
1.30.21
व॒यं हि ते॒ अम॑न्म॒ह्याऽऽन्ता॒दा प॑रा॒कात् |
अश्वे॒ न चि॑त्रे अरुषि ||
For we have had thee in our thoughts whether anear or far away, Red-hued and like a dappled mare.
For we have held you in mind from near and from afar, O wondrous red one, like a bright mare.
Continuous smarana of Ushas 'Antat' and 'Parakat'—near and far. She is 'Citre Arushi' like a brilliant mare—speed, beauty, and auspicious motion of pratah-kala. Mindfulness of dawn is itself a sandhya discipline.
Keep your ideal in mind across distances and moods. Consistent mental contact with what renews you—dawn habits, clarifying aims—sustains orientation.
1.30.22
त्वं त्येभि॒रा ग॑हि॒ वाजे॑भिर्दुहितर्दिवः |
अ॒स्मे र॒यिं नि धा॑रय ||
Hither, O Daughter of the Sky, come thou with these thy strengthenings, And send thou riches down to us.
Come hither with those strengthening powers, O Daughter of Heaven, and establish wealth among us.
Final call to 'Duhitar Divah' to arrive with vajas and 'ni dharaya' rayi among the people. Dawn is not only light but establisher of prosperity—each sunrise a chance to set abundance on a truthful foundation.
Begin the day by inviting clarity and placing resources where they belong. Dawn planning—energy plus deliberate allocation—beats reactive scrambling.