1.84.1
असा॑वि॒ सोम॑ इन्द्र ते॒ शवि॑ष्ठ धृष्ण॒वा ग॑हि |
आ त्वा॑ पृणक्त्विन्द्रि॒यं रज॒: सूर्यो॒ न र॒श्मिभि॑: ||
The Soma hath been pressed for thee, O Indra; mightiest, bold One, come. May Indra-vigour fill thee full, as the Sun fills mid-air with rays.
Soma has been pressed for you, O Indra; mightiest bold one, come. May Indra-power fill you as the Sun fills mid-space with rays.
Asāvi soma invites Indra; āindrīyam filling like Sūrya’s raśmi in rajas links heroic śakti to solar permeation of atmosphere—ojas as cosmic illumination within the body of the Deva.
Prepare the offering, then invite full presence. Let purpose fill you as thoroughly as light fills open air.
1.84.2
इन्द्र॒मिद्धरी॑ वह॒तो ऽप्र॑तिधृष्टशवसम् |
ऋषी॑णां च स्तु॒तीरुप॑ य॒ज्ञं च॒ मानु॑षाणाम् ||
His pair of Tawny Coursers bring Indra of unresisted might Hither to Ṛṣis’ songs of praise and sacrifice performed by men.
The bay horses bring Indra of unopposed strength to the praises of the Rishis and to the sacrifice of humans.
Harī vahataḥ convey apratidhṛṣṭaśavas Indra toward ṛṣi stuti and mānuṣa yajña—divine response to both seer-vision and householder rite, uniting elite mantra and popular offering.
Bring power to both expert craft and everyday practice. Excellence should answer the lab and the household altar alike.
1.84.3
आ ति॑ष्ठ वृत्रह॒न् रथं॑ यु॒क्ता ते॒ ब्रह्म॑णा॒ हरी॑ |
अ॒र्वा॒चीनं॒ सु ते॒ मनो॒ ग्रावा॑ कृणोतु व॒ग्नुना॑ ||
Slayer of Vṛtra, mount thy car; thy Bay Steeds have been yoked by prayer. May, with its voice, the pressing-stone draw thine attention hitherward.
Mount the chariot, Vṛtra-slayer; your bays are yoked by sacred word. May the pressing-stone with its sound make your mind turn hither.
Brahmaṇā yuktā harī: mantra harnesses the steeds. Grāvā’s vagnu orients Indra’s manas arvācīnam—toward us. Sound of ṛta (stone) steers divine attention.
Use clear language to mobilize resources, and let honest work-noise (the ‘stone’) call attention better than empty marketing.
1.84.4
इ॒ममि॑न्द्र सु॒तं पि॑ब॒ ज्येष्ठ॒मम॑र्त्यं॒ मद॑म् |
शु॒क्रस्य॑ त्वा॒भ्य॑क्षर॒न् धारा॑ ऋ॒तस्य॒ साद॑ने ||
This poured libation, Indra, drink, immortal, gladdening, excellent. Streams of the bright have flowed to thee here at the seat of holy Law.
Drink this pressed juice, Indra—the foremost immortal rapture; bright streams have flowed to you here at the seat of ṛta.
Suta as jyeṣṭha amartya mada; śukra dhārāḥ at ṛtasya sādane—Soma streams at Law’s seat. Ecstasy is located in ṛta’s place, not lawless intoxication.
Place celebration inside ethical structure. Peak experiences serve best when seated in shared order and responsibility.
1.84.5
इन्द्रा॑य नू॒नम॑र्चतो॒क्थानि॑ च ब्रवीतन |
सु॒ता अ॑मत्सु॒रिन्द॑वो॒ ज्येष्ठं॑ नमस्यता॒ सह॑: ||
Sing glory now to Indra, say to him your solemn eulogies. The drops poured forth have made him glad: pay reverence to his might supreme.
Now sing to Indra and speak the sacred hymns; the pressed drops have gladdened him—bow to his foremost strength.
Arca and uktha are dual modes of stuti. Indavaḥ amatsuh; namasyata jyeṣṭhaṃ sahaḥ—reverence to supreme force after joy is kindled. Sequence: please, then honor.
After you have truly delighted a partner or mentor, offer explicit respect for their strength—not flattery before substance.
1.84.6
नकि॒ष्ट्वद् र॒थीत॑रो॒ हरी॒ यदि॑न्द्र॒ यच्छ॑से |
नकि॒ष्ट्वानु॑ म॒ज्मना॒ नकि॒: स्वश्व॑ आनशे ||
When, Indra, thou dost yoke thy Steeds, there is no better charioteer: None hath surpassed thee in thy might, none with good steeds o’ertaken thee.
When you control the bays, Indra, none is a better charioteer; none has matched you in might, none with fine horses has reached you.
Indra as supreme rathī when yacchase harī. Incomparability in majman and svaśva affirms mastery of both force and vehicle—skillful means of divine action.
Excellence is control plus horsepower. Master the tools you drive; raw speed without steering is not supremacy.
1.84.7
य एक॒ इद् वि॒दय॑ते॒ वसु॒ मर्ता॑य दा॒शुषे॑ |
ईशा॑नो॒ अप्र॑तिष्कुत॒ इन्द्रो॑ अ॒ङ्ग ||
He who alone bestoweth on mortal man who offereth gifts, The ruler of resistless power, is Indra, sure.
He who alone apportions treasure to the mortal giver—the unopposed ruler—is Indra indeed.
Ekaḥ vidyate vasu to dāśuṣe: unique distributive sovereignty. Apratiṣkuta īśāna names Indra’s irresistible lordship in the economy of yajña.
Clear accountability for who distributes value matters. Prefer systems where giving and receiving are transparently linked.
1.84.8
क॒दा मर्त॑मरा॒धसं॑ प॒दा क्षुम्प॑मिव स्फुरत् |
क॒दा न॑: शुश्रव॒द् गिर॒ इन्द्रो॑ अ॒ङ्ग ||
When will he trample, like a weed, the man who hath no gift for him? When, verily, will Indra hear our songs of praise?
When will he kick aside the ungiving mortal like a weed? When will Indra hear our songs?
Arādhasa (non-prospering/non-offering) contrasted with singers awaiting śuśravat. The weed image critiques sterile non-reciprocity; longing for Indra’s ear is bhakti’s urgency.
Communities tire of free-riding. Ask when contribution-blindness will be corrected—and keep singing while you work.
1.84.9
यश्चि॒द्धि त्वा॑ ब॒हुभ्य॒ आ सु॒तावाँ॑ आ॒विवा॑सति |
उ॒ग्रं तत् प॑त्यते॒ शव॒ इन्द्रो॑ अ॒ङ्ग ||
He who with Soma juice prepared amid the many honours thee,— Verily Indra gains thereby tremendous might.
Whoever, having pressed Soma, seeks to win you among many—Indra indeed masters fierce strength thereby.
Sutāvān āvivāsati among bahubhyaḥ: competitive devotion yields ugra śavas for Indra. Offering intensifies divine power available to the world of ṛta.
Dedicated contribution in a crowded field still matters; focused offering builds real capacity on the other side of the relationship.
1.84.10
स्वा॒दोरि॒त्था वि॑षू॒वतो॒ मध्व॑: पिबन्ति गौ॒र्य॑: |
या इन्द्रे॑ण स॒याव॑री॒र्वृष्णा॒ मद॑न्ति शो॒भसे॒ वस्वी॒रनु॑ स्व॒राज्य॑म् ||
The juice of Soma thus diffused, sweet to the taste, the bright cows drink, Who for the sake of splendour close to mighty Indra's side rejoice, good in their own supremacy.
Thus the bright cows drink the sweet, widely flowing honey-draught; who companion Indra the bull rejoice for splendour—wealthy ones following their own sovereignty.
Gauryaḥ drinking madhu near vṛṣan Indra image the fertile powers that share his mada for śobha. Vasvīḥ anu svarājyam echoes hymn 80’s sovereignty theme—feminine abundances aligned with Indra’s rule of ṛta.
Allies who share the ‘sweet work’ beside a strong center thrive when they keep their own dignity and sovereignty.
1.84.11
ता अ॑स्य पृशना॒युव॒: सोमं॑ श्रीणन्ति॒ पृश्न॑यः |
प्रि॒या इन्द्र॑स्य धे॒नवो॒ वज्रं॑ हिन्वन्ति॒ साय॑कं॒ वस्वी॒रनु॑ स्व॒राज्य॑म् ||
Craving his touch the dappled kine mingle the Soma with their milk. The milch-kine dear to Indra send forth his death-dealing thunderbolt, good in their own supremacy.
Those touch-seeking dappled ones mix Soma; Indra’s dear milch-cows urge on the missile vajra—wealthy ones following their own sovereignty.
Pṛśni dhenavaḥ mix Soma with milk and hinvanti vajra—nourishing powers empower the weapon. Soft milk and hard bolt cooperate in Indra’s economy of care and defense.
Nurture and deterrence can be allies. Care systems that also ‘urge the bolt’ protect what they nourish.
1.84.12
ता अ॑स्य॒ नम॑सा॒ सह॑: सप॒र्यन्ति॒ प्रचे॑तसः |
व्र॒तान्य॑स्य सश्चिरे पु॒रूणि॑ पू॒र्वचि॑त्तये॒ वस्वी॒रनु॑ स्व॒राज्य॑म् ||
With veneration, passing wise, honouring his victorious might, They follow close his many laws to win them due preeminence, good in their own supremacy.
With homage the wise serve his strength; they accompany his many vows for prior mindfulness—wealthy ones following their own sovereignty.
Namaḥ and sahaḥ; pūrucittaye they follow vratāni—many disciplines of Indra. Sovereignty of the vasvīḥ is maintained through intelligent observance of divine vows.
Dignity grows by wisely keeping shared standards. Autonomy and discipline reinforce each other.
1.84.13
इन्द्रो॑ दधी॒चो अ॒स्थभि॑र्वृ॒त्राण्यप्र॑तिष्कुतः |
ज॒घान॑ नव॒तीर्नव॑ ||
With bones of Dadhyach for his arms, Indra, resistless in attack, Struck nine-and-ninety Vṛtras dead.
Indra, unopposed, with Dadhyañc’s bones as weapons, slew ninety-nine Vṛtras.
Dadhyañc’s asthi become Indra’s arms against myriad Vṛtras—seer-sacrifice enabling heroic victory. Sanātana motif: knowledge-bearing bone (and later horse-head lore) serves ṛta’s wars.
Inherited hard-won knowledge can become instruments that clear many blockages—honor the cost of that inheritance.
1.84.14
इ॒च्छन्नश्व॑स्य॒ यच्छिर॒: पर्व॑ते॒ष्वप॑श्रितम् |
तद् वि॑दच्छर्य॒णाव॑ति ||
He, searching for the horse's head, removed among the mountains, found At Śaryaṇāvān what he sought.
Seeking the horse’s head hidden in the mountains, he found it at Śaryaṇāvān.
Aśvasya śiras hidden in parvata, found at Śaryaṇāvān, continues Dadhyañc’s mystery—secret vidyā recovered for Indra’s work. Hidden wisdom in wild highlands enters the sacrificial geography.
Essential knowledge may be sequestered; disciplined search in the right ‘terrain’ recovers what the work requires.
1.84.15
अत्राह॒ गोर॑मन्वत॒ नाम॒ त्वष्टु॒रपी॒च्य॑म् |
इ॒त्था च॒न्द्रम॑सो गृ॒हे ||
Then verily they recognized the essential form of Tvaṣṭar's Bull, Here in the mansion of the Moon.
Here they discerned the secret name-form of Tvaṣṭar’s cow/bull, thus in the house of the Moon.
Apīcya nāma of Tvaṣṭar’s go recognized in candramasaḥ gṛhe—esoteric identity revealed in lunar domain. Craftsman’s secret and lunar mystery intersect in Vedic symbolism of hidden essence.
True forms are sometimes recognized only in reflective, ‘lunar’ spaces—quiet insight after the mountain search.
1.84.16
को अ॒द्य यु॑ङ्क्ते धु॒रि गा ऋ॒तस्य॒ शिमी॑वतो भा॒मिनो॑ दुर्हृणा॒यून् |
आ॒सन्नि॑षून् हृ॒त्स्वसो॑ मयो॒भून् य ए॑षां भृ॒त्यामृ॒णध॒त् स जी॑वात् ||
Who yokes to-day unto the pole of Order the strong and passionate steers of checkless spirit, With shaft-armed mouths, heart-piercing, health-bestowing? Long shall he live who richly pays their service.
Who today yokes to ṛta’s pole the strong, blazing, hard-to-restrain cattle—arrow-mouthed, heart-reaching, weal-making? Who pays their service shall live.
Dhuri ṛtasya: yoking fierce powers to Order’s pole. Mayobhū steers demand ṛṇa of bhṛtyā—due service. Longevity (jīvāt) follows rightful maintenance of ṛta’s team.
Harness intense talents to ethical purpose and pay them fairly. Systems that underpay their ‘steers’ do not live long in health.
1.84.17
क ई॑षते तु॒ज्यते॒ को बि॑भाय॒ को मं॑सते॒ सन्त॒मिन्द्रं॒ को अन्ति॑ |
कस्तो॒काय॒ क इभा॑यो॒त रा॒ये ऽधि॑ ब्रवत् त॒न्वे॒ ३ को जना॑य ||
Who fleeth forth? who suffereth? who feareth? Who knoweth Indra present, Indra near us? Who sendeth benediction on his offspring, his household, wealth and person, and the People?
Who flees, who is struck, who fears? Who knows Indra as present, who as near? Who speaks blessing for children, household, wealth, body, and the people?
A cascade of ko-questions probes awareness of Indra’s sannidhi and anta. True knower blesses tokāya, ibhāya, rāye, tanve, janāya—full circle of personal and civic maṅgala.
Ask who actually senses responsible power as present—and who blesses the whole stack from family to public, not just the self.
1.84.18
को अ॒ग्निमी॑ट्टे ह॒विषा॑ घृ॒तेन॑ स्रु॒चा य॑जाता ऋ॒तुभि॑र्ध्रु॒वेभि॑: |
कस्मै॑ दे॒वा आ व॑हाना॒शु होम॒ को मं॑सते वी॒तिहो॑त्रः सुदे॒वः ||
Who with poured oil and offering honours Agni, with ladle worships at appointed seasons? To whom to the Gods bring oblation quickly? What offerer, God-favoured, knows him thoroughly?
Who praises Agni with oblation and ghee, who worships with ladle at fixed seasons? For whom do the Gods swiftly bring the pour? Who, God-graced Hotar of the feast, knows thoroughly?
Questions shift to Agni-service: havis, ghṛta, sruc, dhruva ṛtu. Vītihotra sudeva who mamsate knows the rhythm of hospitality to Devas. Indra-hymn expands to full yajña literacy.
Seasonal discipline and skilled hospitality still mark who ‘knows’ the work. Reliability at fixed times beats sporadic intensity.
1.84.19
त्वम॒ङ्ग प्र शं॑सिषो दे॒वः श॑विष्ठ॒ मर्त्य॑म् |
न त्वद॒न्यो म॑घवन्नस्ति मर्डि॒तेन्द्र॒ ब्रवी॑मि ते॒ वच॑: ||
Thou as a God, O Mightiest, verily blessest mortal man. O Maghavan, there is no comforter but thou: Indra, I speak my words to thee.
You as God, O mightiest, truly bless the mortal; Maghavan, there is no other comforter than you—Indra, I speak this word to you.
Devaḥ śaviṣṭha pra śaṃsiṣaḥ martyam; na tvad anyo mardiṭā—exclusive mardana (comforting) claim of bhakti-hyperbole toward Indra as Maghavan. Direct bravīmi te vacaḥ seals personal address.
Name your primary source of courage and consolation clearly. Focused trust outperforms scattered, half-hearted appeals.
1.84.20
मा ते॒ राधां॑सि॒ मा त॑ ऊ॒तयो॑ वसो॒ ऽस्मान् कदा॑ च॒ना द॑भन् |
विश्वा॑ च न उपमिमी॒हि मा॑नुष॒ वसू॑नि चर्ष॒णिभ्य॒ आ ||
Let not thy bounteous gifts, let not thy saving help fail us, good Lord, at any time; And measure out to us, thou lover of mankind, all riches hitherward from men.
Let your bounties and protections never fail us, O Vasu; measure out to us, lover of humans, all treasures from among the peoples.
Mā dabhan—may rādhas and ūti never deceive/fail. Mānuṣa Vasu measures viśvā vasūni from carṣaṇibhyaḥ—Indra as humankind-loving distributor across peoples. Closing prayer for unbroken divine reliability.
Ask for steady support and fair measure of shared wealth across communities—reliability over occasional spectacular charity.