1.63.1
त्वं म॒हाँ इ॑न्द्र॒ यो ह॒ शुष्मै॒र्द्यावा॑ जज्ञा॒नः पृ॑थि॒वी अमे॑ धाः |
यद्ध॑ ते॒ विश्वा॑ गि॒रय॑श्चि॒दभ्वा॑ भि॒या दृ॒ह्लास॑: कि॒रणा॒ नैज॑न् ||
THOU art the Mighty One; when born, O Indra, with power thou terrifiedst earth and heaven; When, in their fear of thee, all firm-set mountains and monstrous creatures shook like dust before thee.
You are the Mighty One; when born, O Indra, with power you made earth and heaven tremble; when in fear of you all firm-set mountains and vast beings shook like motes.
Indra's janman as cosmic event: śuṣma terrifying rodasī. Bhīyā of girayaḥ and abhva images awe before emergent ṛta-force. Birth of liberating consciousness shakes calcified structures—Vedic theophany of power aligned to order.
Genuine new beginnings unsettle fixed systems. Expect turbulence when authentic power is born into a stagnant field.
1.63.2
आ यद्धरी॑ इन्द्र॒ विव्र॑ता॒ वेरा ते॒ वज्रं॑ जरि॒ता बा॒ह्वोर्धा॑त् |
येना॑विहर्यतक्रतो अ॒मित्रा॒न् पुर॑ इ॒ष्णासि॑ पुरुहूत पू॒र्वीः ||
When thy two wandering Bays thou drawest hither, thy praiser laid within thine arms the thunder, Wherewith, O Much-invoked, in will resistless, thou smitest foemen down and many a castle.
When you draw your two wandering bay horses here, your praiser places the thunderbolt in your arms—with which, Much-invoked, in resistless will you strike down foes and many fortresses.
Jaritṛ placing vajra in Indra's bāhu: ritual cooperation of human praise and divine weapon. Vivrata Harī and puruhūta titles stress accessibility. Pūrīḥ destruction continues Vala/Śambara motif of breaking anti-life enclosures.
Communities 'arm' their champions with trust and tools. Resistless will needs ethical aim—breaking forts that imprison, not homes that shelter.
1.63.3
त्वं स॒त्य इ॑न्द्र धृ॒ष्णुरे॒तान् त्वमृ॑भु॒क्षा नर्य॒स्त्वं षाट् |
त्वं शुष्णं॑ वृ॒जने॑ पृ॒क्ष आ॒णौ यूने॒ कुत्सा॑य द्यु॒मते॒ सचा॑हन् ||
Faithful art thou, these thou defiest, Indra; thou art the Ṛbhus' Lord, heroic, victor. Thou, by his side, for young and glorious Kutsa, with steed and car in battle slewest Śuṣṇa,
Faithful are you, Indra; you defy these; you are lord of the Ṛbhus, heroic victor. Beside young glorious Kutsa, with steed and car in battle, you slew Śuṣṇa.
Satya Indra as ṛbhukṣā and narya ṣāṭ. Alliance with Kutsa against Śuṣṇa (drought-demon) is classic ṛṣi-hero partnership. Steed-and-ratha battle shows embodied, worldly engagement of Deva with human ally—sakha mode of Indra-bhakti.
Faithful alliance in hard campaigns beats lone heroics. Pair skill (Ṛbhu-craft) with courage against depleting forces.
1.63.4
त्वं ह॒ त्यदि॑न्द्र चोदी॒: सखा॑ वृ॒त्रं यद् व॑ज्रिन् वृषकर्मन्नु॒भ्नाः |
यद्ध॑ शूर वृषमणः परा॒चैर्वि दस्यूँ॒र्योना॒वकृ॑तो वृथा॒षाट् ||
That, as a friend, thou furtheredst, O Indra, when, Thunderer, strong in act, thou crushedst Vṛtra; When, Hero, thou, great-souled, with easy conquest didst rend the Dasyus in their distant dwelling.
That you furthered as a friend, O Indra, when, Thunderer strong in act, you crushed Vṛtra; when, great-souled Hero, with easy conquest you rent the Dasyus in their distant seat.
Sakha-furthering at Vṛtra-vadha: friendship as active empowerment. Vṛṣakarma and vyathāṣāṭ frame effortless-seeming conquest born of aligned śakti. Dasyu in dūra yoni: obstruction rooted far from ṛta's center—still reachable by vajra.
Friendship means showing up in the decisive fight. Address root problems even when they sit far from daily comfort zones.
1.63.5
त्वं ह॒ त्यदि॒न्द्रारि॑षण्यन् दृ॒ह्लस्य॑ चि॒न्मर्ता॑ना॒मजु॑ष्टौ |
व्य १ स्मदा काष्ठा॒ अर्व॑ते वर्घ॒नेव॑ वज्रिञ्छ्नथिह्य॒मित्रा॑न् ||
This doest thou, and art not harmed, O Indra, e’en in the anger of the strongest mortal. Lay thou the race-course open for our horses: as with a club, slay, Thunder-armed! our foemen.
This you do and are not harmed, Indra, even in the anger of the strongest mortal. Open the race-course for our horses; with your club, Thunder-armed, smash our foes.
Indra ariṣaṇyan—uninjured even amid martya fury—models invulnerable dharma-core. Opening kāṣṭhā for arvate: clearing competitive path for the yajamāna's striving. Ethical reading: remove blockers to righteous effort.
Keep your core unshaken by others' rage. Clear fair runways for people's efforts; confront what unfairly blocks them.
1.63.6
त्वां ह॒ त्यदि॒न्द्रार्ण॑सातौ॒ स्व॑र्मीह्ले॒ नर॑ आ॒जा ह॑वन्ते |
तव॑ स्वधाव इ॒यमा स॑म॒र्य ऊ॒तिर्वाजे॑ष्वत॒साय्या॑ भूत् ||
Hence men invoke thee, Indra, in the tumult of battle, in the light-bestowing conflict. This aid of thine, O Godlike One, was ever to be implored in deeds of might in combat.
Therefore men invoke you, Indra, in battle's tumult, in the light-winning conflict. This aid of yours, O Self-powerful, was always to be sought in deeds of might in combat.
Āji and svarmīḷha—battle and light-contest—summon Indra. Svadhāvat ūtī as atasāyya in vāja: continually invokable help. Sanātana courage culture: call the inner-outer Indra precisely when light is contested.
Know when to invoke peak resources—mentors, values, adrenaline with ethics—during high-stakes contests for clarity and justice.
1.63.7
त्वं ह॒ त्यदि॑न्द्र स॒प्त युध्य॒न्पु पुरो॑ वज्रिन् पुरु॒कुत्सा॑य दर्दः |
ब॒र्हिर्न यत् सु॒दासे॒ वृथा॒ वर्गं॒हो रा॑ज॒न् वरि॑वः पू॒रवे॑ कः ||
Warring for Purukutsa thou, O Indra, Thunder-armed! breakest down the seven castles; Easily, for Sudās, like grass didst rend them, and out of need, King, broughtest gain to Pūru.
Warring for Purukutsa, Thunder-armed Indra, you broke the seven forts; easily for Sudās you rent them like grass, and out of need, O King, you made wide space for Pūru.
Historical-legendary layer: Purukutsa, Sudās, Pūru—Indra as rājan aiding Bharata-related kings. Sapta puraḥ recall fortress-breaking; varivas for Pūru from aṃhas is liberation from constraint. Read as dharma-kingship under divine ṛta, not communal hate.
Leadership that opens living space for a people under pressure is sacred work. Prefer creating room over collecting ruins.
1.63.8
त्वं त्यां न॑ इन्द्र देव चि॒त्रामिष॒मापो॒ न पी॑पय॒: परि॑ज्मन् |
यया॑ शूर॒ प्रत्य॒स्मभ्यं॒ यंसि॒ त्मन॒मूर्जं॒ न वि॒श्वध॒ क्षर॑ध्यै ||
O Indra, God who movest round about us, feed us with varied food plenteous as water— Food wherewithal, O Hero, thou bestowest vigour itself to flow to us for ever.
O Indra, God who moves around us, swell for us varied nourishment plentiful as water—food with which, O Hero, you bestow vigor itself to stream to us forever.
Parijman Indra as circulating presence; iṣam like āpaḥ—varied nourishment. Ūrj streaming viśvadha: perpetual vital force. Annam and balam as Indra's gift ties sovereignty to sustaining life, core of rājadharma.
Ask systems (and yourself) to provide diverse, abundant nourishment—not monoculture fuel. Sustainable vigor beats stimulant spikes.
1.63.9
अका॑रि त इन्द्र॒ गोत॑मेभि॒र्ब्रह्मा॒ण्योक्ता॒ नम॑सा॒ हरि॑भ्याम् |
सु॒पेश॑सं॒ वाज॒मा भ॑रा नः प्रा॒तर्म॒क्षू धि॒याव॑सुर्जगम्यात् ||
Prayers have been made by Gotamas, O Indra, addressed to thee, with laud for thy Bay Horses. Bring us in noble shape abundant riches. May he, enriched with prayer, come soon and early.
Prayers have been made by the Gotamas, Indra, spoken to you with homage for your bay horses. Bring us richly formed abundant strength-prize. May he enriched with prayer come soon and early.
Gotama brahmāṇi with namas for the Harī close the hymn. Supeśasaṃ vājam: beautifully formed prize of vitality. Dawn-refrain seals Nodhas's Indra triad (61–63) with consistent āśīrvāda.
Close campaigns with clear asks for well-formed outcomes—and reset at dawn rather than grinding without renewal.