Ṛgveda · Maṇḍala 1

Sūkta 32

Indra · Hiraṇyastūpa Āṅgirasa · 15 ṛks

Link
Devatā देवता
Indra
Ṛṣi ऋषि
Hiraṇyastūpa Āṅgirasa
Chandas छन्दस्
Triṣṭubh
Metres by ṛk

1st set of styles nicṛttriṣṭup (2, 4, 7-10, 12, 13, 15); virāṭtrisṭup (1, 3, 5); triṣṭup (6, 11, 14)

2nd set of styles triṣṭubh

  1. 1

    इंद्र॑स्य॒ नु वी॒र्या॑णि॒ प्र वो॑चं॒ यानि॑ च॒कार॑ प्रथ॒मानि॑ व॒ज्री ।
    अह॒न्नहि॒मन्व॒पस्त॑तर्द॒ प्र व॒क्षणा॑ अभिन॒त्पर्व॑तानां ॥

    इन्द्रस्य नु वीर्याणि प्र वोचं यानि चकार प्रथमानि वज्री |
    अहन्न् अहिम् अन्व् अपस् ततर्द प्र वक्षणा अभिनत् पर्वतानाम् ||

    índrasya nú vīryā́ṇi prá vocam yā́ni cakā́ra prathamā́ni vajrī́ ǀ
    áhannáhimánvapástatarda prá vakṣáṇā abhinatpárvatānām ǁ

    indrasya nu vīryāṇi pra vocaṃ yāni cakāra prathamāni vajrī |
    ahann ahim anv apas tatarda pra vakṣaṇā abhinat parvatānām ||

    इन्द्र॑स्य । नु । वी॒र्या॑णि । प्र । वो॒च॒म् । यानि॑ । च॒कार॑ । प्र॒थ॒मानि॑ । व॒ज्री ।
    अह॑न् । अहि॑म् । अनु॑ । अ॒पः । त॒त॒र्द॒ । प्र । व॒क्षणाः॑ । अ॒भि॒न॒त् । पर्व॑तानाम् ॥

    इन्द्रस्य । नु । वीर्याणि । प्र । वोचम् । यानि । चकार । प्रथमानि । वज्री ।
    अहन् । अहिम् । अनु । अपः । ततर्द । प्र । वक्षणाः । अभिनत् । पर्वतानाम् ॥

    índrasya ǀ nú ǀ vīryā́ṇi ǀ prá ǀ vocam ǀ yā́ni ǀ cakā́ra ǀ prathamā́ni ǀ vajrī́ ǀ
    áhan ǀ áhim ǀ ánu ǀ apáḥ ǀ tatarda ǀ prá ǀ vakṣáṇāḥ ǀ abhinat ǀ párvatānām ǁ

    indrasya ǀ nu ǀ vīryāṇi ǀ pra ǀ vocam ǀ yāni ǀ cakāra ǀ prathamāni ǀ vajrī ǀ
    ahan ǀ ahim ǀ anu ǀ apaḥ ǀ tatarda ǀ pra ǀ vakṣaṇāḥ ǀ abhinat ǀ parvatānām ǁ

    1.32.1 Aṣṭaka 1.2.36.1Anuvāka 1.7.19

  2. 2

    अह॒न्नहिं॒ पर्व॑ते शिश्रिया॒णं त्वष्टा॑स्मै॒ वज्रं॑ स्व॒र्यं॑ ततक्ष ।
    वा॒श्रा इ॑व धे॒नवः॒ स्यंद॑माना॒ अंजः॑ समु॒द्रमव॑ जग्मु॒रापः॑ ॥

    अहन्न् अहिम् पर्वते शिश्रियाणं त्वष्टास्मै वज्रं स्वर्यं ततक्ष |
    वाश्रा इव धेनवः स्यन्दमाना अञ्जः समुद्रम् अव जग्मुर् आपः ||

    áhannáhim párvate śiśriyāṇám tváṣṭāsmai vájram svaryám tatakṣa ǀ
    vāśrā́ iva dhenávaḥ syándamānā áñjaḥ samudrámáva jagmurā́paḥ ǁ

    ahann ahim parvate śiśriyāṇaṃ tvaṣṭāsmai vajraṃ svaryaṃ tatakṣa |
    vāśrā iva dhenavaḥ syandamānā añjaḥ samudram ava jagmur āpaḥ ||

    अह॑न् । अहि॑म् । पर्व॑ते । शि॒श्रि॒या॒णम् । त्वष्टा॑ । अ॒स्मै॒ । वज्र॑म् । स्व॒र्य॑म् । त॒त॒क्ष॒ ।
    वा॒श्राःऽइ॑व । धे॒नवः॑ । स्यन्द॑मानाः । अञ्जः॑ । स॒मु॒द्रम् । अव॑ । ज॒ग्मुः॒ । आपः॑ ॥

    अहन् । अहिम् । पर्वते । शिश्रियाणम् । त्वष्टा । अस्मै । वज्रम् । स्वर्यम् । ततक्ष ।
    वाश्राःऽइव । धेनवः । स्यन्दमानाः । अञ्जः । समुद्रम् । अव । जग्मुः । आपः ॥

    áhan ǀ áhim ǀ párvate ǀ śiśriyāṇám ǀ tváṣṭā ǀ asmai ǀ vájram ǀ svaryám ǀ tatakṣa ǀ
    vāśrā́ḥ-iva ǀ dhenávaḥ ǀ syándamānāḥ ǀ áñjaḥ ǀ samudrám ǀ áva ǀ jagmuḥ ǀ ā́paḥ ǁ

    ahan ǀ ahim ǀ parvate ǀ śiśriyāṇam ǀ tvaṣṭā ǀ asmai ǀ vajram ǀ svaryam ǀ tatakṣa ǀ
    vāśrāḥ-iva ǀ dhenavaḥ ǀ syandamānāḥ ǀ añjaḥ ǀ samudram ǀ ava ǀ jagmuḥ ǀ āpaḥ ǁ

    1.32.2 Aṣṭaka 1.2.36.2Anuvāka 1.7.20

  3. 3

    वृ॒षा॒यमा॑णोऽवृणीत॒ सोमं॒ त्रिक॑द्रुकेष्वपिबत्सु॒तस्य॑ ।
    आ साय॑कं म॒घवा॑दत्त॒ वज्र॒मह॑न्नेनं प्रथम॒जामही॑नां ॥

    वृषायमाणो ऽवृणीत सोमं त्रिकद्रुकेष्व् अपिबत् सुतस्य |
    आ सायकम् मघवादत्त वज्रम् अहन्न् एनम् प्रथमजाम् अहीनाम् ||

    vṛṣāyámāṇo’vṛṇīta sómam tríkadrukeṣvapibatsutásya ǀ
    ā́ sā́yakam maghávādatta vájramáhannenam prathamajā́máhīnām ǁ

    vṛṣāyamāṇo 'vṛṇīta somaṃ trikadrukeṣv apibat sutasya |
    ā sāyakam maghavādatta vajram ahann enam prathamajām ahīnām ||

    वृ॒ष॒ऽयमा॑णः । अ॒वृ॒णी॒त॒ । सोम॑म् । त्रिऽक॑द्रुकेषु । अ॒पि॒ब॒त् । सु॒तस्य॑ ।
    आ । साय॑कम् । म॒घवा॑ । अ॒द॒त्त॒ । वज्र॑म् । अह॑न् । ए॒न॒म् । प्र॒थ॒म॒ऽजाम् । अही॑नाम् ॥

    वृषऽयमाणः । अवृणीत । सोमम् । त्रिऽकद्रुकेषु । अपिबत् । सुतस्य ।
    आ । सायकम् । मघवा । अदत्त । वज्रम् । अहन् । एनम् । प्रथमऽजाम् । अहीनाम् ॥

    vṛṣa-yámāṇaḥ ǀ avṛṇīta ǀ sómam ǀ trí-kadrukeṣu ǀ apibat ǀ sutásya ǀ
    ā́ ǀ sā́yakam ǀ maghávā ǀ adatta ǀ vájram ǀ áhan ǀ enam ǀ prathama-jā́m ǀ áhīnām ǁ

    vṛṣa-yamāṇaḥ ǀ avṛṇīta ǀ somam ǀ tri-kadrukeṣu ǀ apibat ǀ sutasya ǀ
    ā ǀ sāyakam ǀ maghavā ǀ adatta ǀ vajram ǀ ahan ǀ enam ǀ prathama-jām ǀ ahīnām ǁ

    1.32.3 Aṣṭaka 1.2.36.3Anuvāka 1.7.21

  4. 4

    यदिं॒द्राह॑न्प्रथम॒जामही॑ना॒मान्मा॒यिना॒ममि॑नाः॒ प्रोत मा॒याः ।
    आत्सूर्यं॑ ज॒नयं॒द्यामु॒षासं॑ ता॒दीत्ना॒ शत्रुं॒ न किला॑ विवित्से ॥

    यद् इन्द्राहन् प्रथमजाम् अहीनाम् आन् मायिनाम् अमिनाः प्रोत मायाः |
    आत् सूर्यं जनयन् द्याम् उषासं तादीत्ना शत्रुं न किला विवित्से ||

    yádindrā́hanprathamajā́máhīnāmā́nmāyínāmámināḥ prótá māyā́ḥ ǀ
    ā́tsū́ryam janáyandyā́muṣā́sam tādī́tnā śátrum ná kílā vivitse ǁ

    yad indrāhan prathamajām ahīnām ān māyinām amināḥ prota māyāḥ |
    āt sūryaṃ janayan dyām uṣāsaṃ tādītnā śatruṃ na kilā vivitse ||

    यत् । इ॒न्द्र॒ । अह॑न् । प्र॒थ॒म॒ऽजाम् । अही॑नाम् । आत् । मा॒यिना॑म् । अमि॑नाः । प्र । उ॒त । मा॒याः ।
    आत् । सूर्य॑म् । ज॒नय॑न् । द्याम् । उ॒षस॑म् । ता॒दीत्ना॑ । शत्रु॑म् । न । किल॑ । वि॒वि॒त्से॒ ॥

    यत् । इन्द्र । अहन् । प्रथमऽजाम् । अहीनाम् । आत् । मायिनाम् । अमिनाः । प्र । उत । मायाः ।
    आत् । सूर्यम् । जनयन् । द्याम् । उषसम् । तादीत्ना । शत्रुम् । न । किल । विवित्से ॥

    yát ǀ indra ǀ áhan ǀ prathama-jā́m ǀ áhīnām ǀ ā́t ǀ māyínām ǀ ámināḥ ǀ prá ǀ utá ǀ māyā́ḥ ǀ
    ā́t ǀ sū́ryam ǀ janáyan ǀ dyā́m ǀ uṣásam ǀ tādī́tnā ǀ śátrum ǀ ná ǀ kíla ǀ vivitse ǁ

    yat ǀ indra ǀ ahan ǀ prathama-jām ǀ ahīnām ǀ āt ǀ māyinām ǀ amināḥ ǀ pra ǀ uta ǀ māyāḥ ǀ
    āt ǀ sūryam ǀ janayan ǀ dyām ǀ uṣasam ǀ tādītnā ǀ śatrum ǀ na ǀ kila ǀ vivitse ǁ

    1.32.4 Aṣṭaka 1.2.36.4Anuvāka 1.7.22

  5. 5

    अह॑न्वृ॒त्रं वृ॑त्र॒तरं॒ व्यं॑स॒मिंद्रो॒ वज्रे॑ण मह॒ता व॒धेन॑ ।
    स्कंधां॑सीव॒ कुलि॑शेना॒ विवृ॒क्णाहिः॑ शयत उप॒पृक्पृ॑थि॒व्याः ॥

    अहन् वृत्रं वृत्रतरं व्यंसम् इन्द्रो वज्रेण महता वधेन |
    स्कन्धांसीव कुलिशेना विवृक्णाहिः शयत उपपृक् पृथिव्याः ||

    áhanvṛtrám vṛtratáram vyáṃsamíndro vájreṇa mahatā́ vadhéna ǀ
    skándhāṃsīva kúliśenā vívṛkṇā́hiḥ śayata upapṛ́kpṛthivyā́ḥ ǁ

    ahan vṛtraṃ vṛtrataraṃ vyaṃsam indro vajreṇa mahatā vadhena |
    skandhāṃsīva kuliśenā vivṛkṇāhiḥ śayata upapṛk pṛthivyāḥ ||

    अह॑न् । वृ॒त्रम् । वृ॒त्र॒ऽतर॑म् । विऽअं॑सम् । इन्द्रः॑ । वज्रे॑ण । म॒ह॒ता । व॒धेन॑ ।
    स्कन्धां॑सिऽइव । कुलि॑शेन । विऽवृ॑क्णा । अहिः॑ । श॒य॒ते॒ । उ॒प॒ऽपृक् । पृ॒थि॒व्याः ॥

    अहन् । वृत्रम् । वृत्रऽतरम् । विऽअंसम् । इन्द्रः । वज्रेण । महता । वधेन ।
    स्कन्धांसिऽइव । कुलिशेन । विऽवृक्णा । अहिः । शयते । उपऽपृक् । पृथिव्याः ॥

    áhan ǀ vṛtrám ǀ vṛtra-táram ǀ ví-aṃsam ǀ índraḥ ǀ vájreṇa ǀ mahatā́ ǀ vadhéna ǀ
    skándhāṃsi-iva ǀ kúliśena ǀ ví-vṛkṇā ǀ áhiḥ ǀ śayate ǀ upa-pṛ́k ǀ pṛthivyā́ḥ ǁ

    ahan ǀ vṛtram ǀ vṛtra-taram ǀ vi-aṃsam ǀ indraḥ ǀ vajreṇa ǀ mahatā ǀ vadhena ǀ
    skandhāṃsi-iva ǀ kuliśena ǀ vi-vṛkṇā ǀ ahiḥ ǀ śayate ǀ upa-pṛk ǀ pṛthivyāḥ ǁ

    1.32.5 Aṣṭaka 1.2.36.5Anuvāka 1.7.23

  6. 6

    अ॒यो॒द्धेव॑ दु॒र्मद॒ आ हि जु॒ह्वे म॑हावी॒रं तु॑विबा॒धमृ॑जी॒षं ।
    नाता॑रीदस्य॒ समृ॑तिं व॒धानां॒ सं रु॒जानाः॑ पिपिष॒ इंद्र॑शत्रुः ॥

    अयोद्धेव दुर्मद आ हि जुह्वे महावीरं तुविबाधम् ऋजीषम् |
    नातारीद् अस्य समृतिं वधानां सं रुजानाः पिपिष इन्द्रशत्रुः ||

    ayoddhéva durmáda ā́ hí juhvé mahāvīrám tuvibādhámṛjīṣám ǀ
    nā́tārīdasya sámṛtim vadhā́nām sám rujā́nāḥ pipiṣa índraśatruḥ ǁ

    ayoddheva durmada ā hi juhve mahāvīraṃ tuvibādham ṛjīṣam |
    nātārīd asya samṛtiṃ vadhānāṃ saṃ rujānāḥ pipiṣa indraśatruḥ ||

    अ॒यो॒द्धाऽइ॑व । दुः॒ऽमदः॑ । आ । हि । जु॒ह्वे । म॒हा॒ऽवी॒रम् । तु॒वि॒ऽबा॒धम् । ऋ॒जी॒षम् ।
    न । अ॒ता॒री॒त् । अ॒स्य॒ । सम्ऽऋ॑तिम् । व॒धाना॑म् । सम् । रु॒जानाः॑ । पि॒पि॒षे॒ । इन्द्र॑ऽशत्रुः ॥

    अयोद्धाऽइव । दुःऽमदः । आ । हि । जुह्वे । महाऽवीरम् । तुविऽबाधम् । ऋजीषम् ।
    न । अतारीत् । अस्य । सम्ऽऋतिम् । वधानाम् । सम् । रुजानाः । पिपिषे । इन्द्रऽशत्रुः ॥

    ayoddhā́-iva ǀ duḥ-mádaḥ ǀ ā́ ǀ hí ǀ juhvé ǀ mahā-vīrám ǀ tuvi-bādhám ǀ ṛjīṣám ǀ
    ná ǀ atārīt ǀ asya ǀ sám-ṛtim ǀ vadhā́nām ǀ sám ǀ rujā́nāḥ ǀ pipiṣe ǀ índra-śatruḥ ǁ

    ayoddhā-iva ǀ duḥ-madaḥ ǀ ā ǀ hi ǀ juhve ǀ mahā-vīram ǀ tuvi-bādham ǀ ṛjīṣam ǀ
    na ǀ atārīt ǀ asya ǀ sam-ṛtim ǀ vadhānām ǀ sam ǀ rujānāḥ ǀ pipiṣe ǀ indra-śatruḥ ǁ

    1.32.6 Aṣṭaka 1.2.37.1Anuvāka 1.7.24

  7. 7

    अ॒पाद॑ह॒स्तो अ॑पृतन्य॒दिंद्र॒मास्य॒ वज्र॒मधि॒ सानौ॑ जघान ।
    वृष्णो॒ वध्रिः॑ प्रति॒मानं॒ बुभू॑षन्पुरु॒त्रा वृ॒त्रो अ॑शय॒द्व्य॑स्तः ॥

    अपाद् अहस्तो अपृतन्यद् इन्द्रम् आस्य वज्रम् अधि सानौ जघान |
    वृष्णो वध्रिः प्रतिमानम् बुभूषन् पुरुत्रा वृत्रो अशयद् व्यस्तः ||

    apā́dahastó apṛtanyadíndramā́sya vájramádhi sā́nau jaghāna ǀ
    vṛ́ṣṇo vádhriḥ pratimā́nam búbhūṣanpurutrā́ vṛtró aśayadvyástaḥ ǁ

    apād ahasto apṛtanyad indram āsya vajram adhi sānau jaghāna |
    vṛṣṇo vadhriḥ pratimānam bubhūṣan purutrā vṛtro aśayad vyastaḥ ||

    अ॒पात् । अ॒ह॒स्तः । अ॒पृ॒त॒न्य॒त् । इन्द्र॑म् । आ । अ॒स्य॒ । वज्र॑म् । अधि॑ । सानौ॑ । ज॒घा॒न॒ ।
    वृष्णः॑ । वध्रिः॑ । प्र॒ति॒ऽमान॑म् । बुभू॑षन् । पु॒रु॒ऽत्रा । वृ॒त्रः । अ॒श॒य॒त् । विऽअ॑स्तः ॥

    अपात् । अहस्तः । अपृतन्यत् । इन्द्रम् । आ । अस्य । वज्रम् । अधि । सानौ । जघान ।
    वृष्णः । वध्रिः । प्रतिऽमानम् । बुभूषन् । पुरुऽत्रा । वृत्रः । अशयत् । विऽअस्तः ॥

    apā́t ǀ ahastáḥ ǀ apṛtanyat ǀ índram ǀ ā́ ǀ asya ǀ vájram ǀ ádhi ǀ sā́nau ǀ jaghāna ǀ
    vṛ́ṣṇaḥ ǀ vádhriḥ ǀ prati-mā́nam ǀ búbhūṣan ǀ puru-trā́ ǀ vṛtráḥ ǀ aśayat ǀ ví-astaḥ ǁ

    apāt ǀ ahastaḥ ǀ apṛtanyat ǀ indram ǀ ā ǀ asya ǀ vajram ǀ adhi ǀ sānau ǀ jaghāna ǀ
    vṛṣṇaḥ ǀ vadhriḥ ǀ prati-mānam ǀ bubhūṣan ǀ puru-trā ǀ vṛtraḥ ǀ aśayat ǀ vi-astaḥ ǁ

    1.32.7 Aṣṭaka 1.2.37.2Anuvāka 1.7.25

  8. 8

    न॒दं न भि॒न्नम॑मु॒या शया॑नं॒ मनो॒ रुहा॑णा॒ अति॑ यं॒त्यापः॑ ।
    याश्चि॑द्वृ॒त्रो म॑हि॒ना प॒र्यति॑ष्ठ॒त्तासा॒महिः॑ पत्सुतः॒शीर्ब॑भूव ॥

    नदं न भिन्नम् अमुया शयानम् मनो रुहाणा अति यन्त्य् आपः |
    याश् चिद् वृत्रो महिना पर्यतिष्ठत् तासाम् अहिः पत्सुतःशीर् बभूव ||

    nadám ná bhinnámamuyā́ śáyānam máno rúhāṇā áti yantyā́paḥ ǀ
    yā́ścidvṛtró mahinā́ paryátiṣṭhattā́sāmáhiḥ patsutaḥśī́rbabhūva ǁ

    nadaṃ na bhinnam amuyā śayānam mano ruhāṇā ati yanty āpaḥ |
    yāś cid vṛtro mahinā paryatiṣṭhat tāsām ahiḥ patsutaḥśīr babhūva ||

    न॒दम् । न । भि॒न्नम् । अ॒मु॒या । शया॑नम् । मनः॑ । रुहा॑णाः । अति॑ । य॒न्ति॒ । आपः॑ ।
    याः । चि॒त् । वृ॒त्रः । म॒हि॒ना । प॒रि॒ऽअति॑ष्ठत् । तासा॑म् । अहिः॑ । प॒त्सु॒तः॒शीः । ब॒भू॒व॒ ॥

    नदम् । न । भिन्नम् । अमुया । शयानम् । मनः । रुहाणाः । अति । यन्ति । आपः ।
    याः । चित् । वृत्रः । महिना । परिऽअतिष्ठत् । तासाम् । अहिः । पत्सुतःशीः । बभूव ॥

    nadám ǀ ná ǀ bhinnám ǀ amuyā́ ǀ śáyānam ǀ mánaḥ ǀ rúhāṇāḥ ǀ áti ǀ yanti ǀ ā́paḥ ǀ
    yā́ḥ ǀ cit ǀ vṛtráḥ ǀ mahinā́ ǀ pari-átiṣṭhat ǀ tā́sām ǀ áhiḥ ǀ patsutaḥśī́ḥ ǀ babhūva ǁ

    nadam ǀ na ǀ bhinnam ǀ amuyā ǀ śayānam ǀ manaḥ ǀ ruhāṇāḥ ǀ ati ǀ yanti ǀ āpaḥ ǀ
    yāḥ ǀ cit ǀ vṛtraḥ ǀ mahinā ǀ pari-atiṣṭhat ǀ tāsām ǀ ahiḥ ǀ patsutaḥśīḥ ǀ babhūva ǁ

    1.32.8 Aṣṭaka 1.2.37.3Anuvāka 1.7.26

  9. 9

    नी॒चाव॑या अभवद्वृ॒त्रपु॒त्रेंद्रो॑ अस्या॒ अव॒ वध॑र्जभार ।
    उत्त॑रा॒ सूरध॑रः पु॒त्र आ॑सी॒द्दानुः॑ शये स॒हव॑त्सा॒ न धे॒नुः ॥

    नीचावया अभवद् वृत्रपुत्रेन्द्रो अस्या अव वधर् जभार |
    उत्तरा सूर् अधरः पुत्र आसीद् दानुः शये सहवत्सा न धेनुः ||

    nīcā́vayā abhavadvṛtráputréndro asyā áva vádharjabhāra ǀ
    úttarā sū́rádharaḥ putrá āsīddā́nuḥ śaye sahávatsā ná dhenúḥ ǁ

    nīcāvayā abhavad vṛtraputrendro asyā ava vadhar jabhāra |
    uttarā sūr adharaḥ putra āsīd dānuḥ śaye sahavatsā na dhenuḥ ||

    नी॒चाऽव॑याः । अ॒भ॒व॒त् । वृ॒त्रऽपु॑त्रा । इन्द्रः॑ । अ॒स्याः॒ । अव॑ । वधः॑ । ज॒भा॒र॒ ।
    उत्ऽत॑रा । सूः । अध॑रः । पु॒त्रः । आ॒सी॒त् । दानुः॑ । श॒ये॒ । स॒हऽव॑त्सा । न । धे॒नुः ॥

    नीचाऽवयाः । अभवत् । वृत्रऽपुत्रा । इन्द्रः । अस्याः । अव । वधः । जभार ।
    उत्ऽतरा । सूः । अधरः । पुत्रः । आसीत् । दानुः । शये । सहऽवत्सा । न । धेनुः ॥

    nīcā́-vayāḥ ǀ abhavat ǀ vṛtrá-putrā ǀ índraḥ ǀ asyāḥ ǀ áva ǀ vádhaḥ ǀ jabhāra ǀ
    út-tarā ǀ sū́ḥ ǀ ádharaḥ ǀ putráḥ ǀ āsīt ǀ dā́nuḥ ǀ śaye ǀ sahá-vatsā ǀ ná ǀ dhenúḥ ǁ

    nīcā-vayāḥ ǀ abhavat ǀ vṛtra-putrā ǀ indraḥ ǀ asyāḥ ǀ ava ǀ vadhaḥ ǀ jabhāra ǀ
    ut-tarā ǀ sūḥ ǀ adharaḥ ǀ putraḥ ǀ āsīt ǀ dānuḥ ǀ śaye ǀ saha-vatsā ǀ na ǀ dhenuḥ ǁ

    1.32.9 Aṣṭaka 1.2.37.4Anuvāka 1.7.27

  10. 10

    अति॑ष्ठंतीनामनिवेश॒नानां॒ काष्ठा॑नां॒ मध्ये॒ निहि॑तं॒ शरी॑रं ।
    वृ॒त्रस्य॑ नि॒ण्यं वि च॑रं॒त्यापो॑ दी॒र्घं तम॒ आश॑य॒दिंद्र॑शत्रुः ॥

    अतिष्ठन्तीनाम् अनिवेशनानां काष्ठानाम् मध्ये निहितं शरीरम् |
    वृत्रस्य निण्यं वि चरन्त्य् आपो दीर्घं तम आशयद् इन्द्रशत्रुः ||

    átiṣṭhantīnāmaniveśanā́nām kā́ṣṭhānām mádhye níhitam śárīram ǀ
    vṛtrásya niṇyám ví carantyā́po dīrghám táma ā́śayadíndraśatruḥ ǁ

    atiṣṭhantīnām aniveśanānāṃ kāṣṭhānām madhye nihitaṃ śarīram |
    vṛtrasya niṇyaṃ vi caranty āpo dīrghaṃ tama āśayad indraśatruḥ ||

    अति॑ष्ठन्तीनाम् । अ॒नि॒ऽवे॒श॒नाना॑म् । काष्ठा॑नाम् । मध्ये॑ । निऽहि॑तम् । शरी॑रम् ।
    वृ॒त्रस्य॑ । नि॒ण्यम् । वि । च॒र॒न्ति॒ । आपः॑ । दी॒र्घम् । तमः॑ । आ । अ॒श॒य॒त् । इन्द्र॑ऽशत्रुः ॥

    अतिष्ठन्तीनाम् । अनिऽवेशनानाम् । काष्ठानाम् । मध्ये । निऽहितम् । शरीरम् ।
    वृत्रस्य । निण्यम् । वि । चरन्ति । आपः । दीर्घम् । तमः । आ । अशयत् । इन्द्रऽशत्रुः ॥

    átiṣṭhantīnām ǀ ani-veśanā́nām ǀ kā́ṣṭhānām ǀ mádhye ǀ ní-hitam ǀ śárīram ǀ
    vṛtrásya ǀ niṇyám ǀ ví ǀ caranti ǀ ā́paḥ ǀ dīrghám ǀ támaḥ ǀ ā́ ǀ aśayat ǀ índra-śatruḥ ǁ

    atiṣṭhantīnām ǀ ani-veśanānām ǀ kāṣṭhānām ǀ madhye ǀ ni-hitam ǀ śarīram ǀ
    vṛtrasya ǀ niṇyam ǀ vi ǀ caranti ǀ āpaḥ ǀ dīrgham ǀ tamaḥ ǀ ā ǀ aśayat ǀ indra-śatruḥ ǁ

    1.32.10 Aṣṭaka 1.2.37.5Anuvāka 1.7.28

  11. 11

    दा॒सप॑त्नी॒रहि॑गोपा अतिष्ठ॒न्निरु॑द्धा॒ आपः॑ प॒णिने॑व॒ गावः॑ ।
    अ॒पां बिल॒मपि॑हितं॒ यदासी॑द्वृ॒त्रं ज॑घ॒न्वाँ अप॒ तद्व॑वार ॥

    दासपत्नीर् अहिगोपा अतिष्ठन् निरुद्धा आपः पणिनेव गावः |
    अपाम् बिलम् अपिहितं यद् आसीद् वृत्रं जघन्वां अप तद् ववार ||

    dāsápatnīráhigopā atiṣṭhanníruddhā ā́paḥ paṇíneva gā́vaḥ ǀ
    apā́m bílamápihitam yádā́sīdvṛtrám jaghanvā́m̐ ápa tádvavāra ǁ

    dāsapatnīr ahigopā atiṣṭhan niruddhā āpaḥ paṇineva gāvaḥ |
    apām bilam apihitaṃ yad āsīd vṛtraṃ jaghanvāṃ apa tad vavāra ||

    दा॒सऽप॑त्नीः । अहि॑ऽगोपाः । अ॒ति॒ष्ठ॒न् । निऽरु॑द्धाः । आपः॑ । प॒णिना॑ऽइव । गावः॑ ।
    अ॒पाम् । बिल॑म् । अपि॑ऽहितम् । यत् । आसी॑त् । वृ॒त्रम् । ज॒घ॒न्वान् । अप॑ । तत् । व॒वा॒र॒ ॥

    दासऽपत्नीः । अहिऽगोपाः । अतिष्ठन् । निऽरुद्धाः । आपः । पणिनाऽइव । गावः ।
    अपाम् । बिलम् । अपिऽहितम् । यत् । आसीत् । वृत्रम् । जघन्वान् । अप । तत् । ववार ॥

    dāsá-patnīḥ ǀ áhi-gopāḥ ǀ atiṣṭhan ǀ ní-ruddhāḥ ǀ ā́paḥ ǀ paṇínā-iva ǀ gā́vaḥ ǀ
    apā́m ǀ bílam ǀ ápi-hitam ǀ yát ǀ ā́sīt ǀ vṛtrám ǀ jaghanvā́n ǀ ápa ǀ tát ǀ vavāra ǁ

    dāsa-patnīḥ ǀ ahi-gopāḥ ǀ atiṣṭhan ǀ ni-ruddhāḥ ǀ āpaḥ ǀ paṇinā-iva ǀ gāvaḥ ǀ
    apām ǀ bilam ǀ api-hitam ǀ yat ǀ āsīt ǀ vṛtram ǀ jaghanvān ǀ apa ǀ tat ǀ vavāra ǁ

    1.32.11 Aṣṭaka 1.2.38.1Anuvāka 1.7.29

  12. 12

    अश्व्यो॒ वारो॑ अभव॒स्तदिं॑द्र सृ॒के यत्त्वा॑ प्र॒त्यहं॑दे॒व एकः॑ ।
    अज॑यो॒ गा अज॑यः शूर॒ सोम॒मवा॑सृजः॒ सर्त॑वे स॒प्त सिंधू॑न् ॥

    अश्व्यो वारो अभवस् तद् इन्द्र सृके यत् त्वा प्रत्यहन् देव एकः |
    अजयो गा अजयः शूर सोमम् अवासृजः सर्तवे सप्त सिन्धून् ||

    áśvyo vā́ro abhavastádindra sṛké yáttvā pratyáhandevá ékaḥ ǀ
    ájayo gā́ ájayaḥ śūra sómamávāsṛjaḥ sártave saptá síndhūn ǁ

    aśvyo vāro abhavas tad indra sṛke yat tvā pratyahan deva ekaḥ |
    ajayo gā ajayaḥ śūra somam avāsṛjaḥ sartave sapta sindhūn ||

    अश्व्यः॑ । वारः॑ । अ॒भ॒वः॒ । तत् । इ॒न्द्र॒ । सृ॒के । यत् । त्वा॒ । प्र॒ति॒ऽअह॑न् । दे॒वः । एकः॑ ।
    अज॑यः । गाः । अज॑यः । शू॒र॒ । सोम॑म् । अव॑ । अ॒सृ॒जः॒ । सर्त॑वे । स॒प्त । सिन्धू॑न् ॥

    अश्व्यः । वारः । अभवः । तत् । इन्द्र । सृके । यत् । त्वा । प्रतिऽअहन् । देवः । एकः ।
    अजयः । गाः । अजयः । शूर । सोमम् । अव । असृजः । सर्तवे । सप्त । सिन्धून् ॥

    áśvyaḥ ǀ vā́raḥ ǀ abhavaḥ ǀ tát ǀ indra ǀ sṛké ǀ yát ǀ tvā ǀ prati-áhan ǀ deváḥ ǀ ékaḥ ǀ
    ájayaḥ ǀ gā́ḥ ǀ ájayaḥ ǀ śūra ǀ sómam ǀ áva ǀ asṛjaḥ ǀ sártave ǀ saptá ǀ síndhūn ǁ

    aśvyaḥ ǀ vāraḥ ǀ abhavaḥ ǀ tat ǀ indra ǀ sṛke ǀ yat ǀ tvā ǀ prati-ahan ǀ devaḥ ǀ ekaḥ ǀ
    ajayaḥ ǀ gāḥ ǀ ajayaḥ ǀ śūra ǀ somam ǀ ava ǀ asṛjaḥ ǀ sartave ǀ sapta ǀ sindhūn ǁ

    1.32.12 Aṣṭaka 1.2.38.2Anuvāka 1.7.30

  13. 13

    नास्मै॑ वि॒द्युन्न त॑न्य॒तुः सि॑षेध॒ न यां मिह॒मकि॑रद्ध्रा॒दुनिं॑ च ।
    इंद्र॑श्च॒ यद्यु॑यु॒धाते॒ अहि॑श्चो॒ताप॒रीभ्यो॑ म॒घवा॒ वि जि॑ग्ये ॥

    नास्मै विद्युन् न तन्यतुः सिषेध न याम् मिहम् अकिरद् ध्रादुनिं च |
    इन्द्रश् च यद् युयुधाते अहिश् चोतापरीभ्यो मघवा वि जिग्ये ||

    nā́smai vidyúnná tanyatúḥ siṣedha ná yā́m míhamákiraddhrādúnim ca ǀ
    índraśca yádyuyudhā́te áhiścotā́parī́bhyo maghávā ví jigye ǁ

    nāsmai vidyun na tanyatuḥ siṣedha na yām miham akirad dhrāduniṃ ca |
    indraś ca yad yuyudhāte ahiś cotāparībhyo maghavā vi jigye ||

    न । अ॒स्मै॒ । वि॒ऽद्युत् । न । त॒न्य॒तुः । सि॒से॒ध॒ । न । याम् । मिह॑म् । अकि॑रत् । ह्रा॒दुनि॑म् । च॒ ।
    इन्द्रः॑ । च॒ । यत् । यु॒यु॒धाते॒ इति॑ । अहिः॑ । च॒ । उ॒त । अ॒प॒रीभ्यः॑ । म॒घऽवा॑ । वि । जि॒ग्ये॒ ॥

    न । अस्मै । विऽद्युत् । न । तन्यतुः । सिसेध । न । याम् । मिहम् । अकिरत् । ह्रादुनिम् । च ।
    इन्द्रः । च । यत् । युयुधाते इति । अहिः । च । उत । अपरीभ्यः । मघऽवा । वि । जिग्ये ॥

    ná ǀ asmai ǀ vi-dyút ǀ ná ǀ tanyatúḥ ǀ sisedha ǀ ná ǀ yā́m ǀ míham ǀ ákirat ǀ hrādúnim ǀ ca ǀ
    índraḥ ǀ ca ǀ yát ǀ yuyudhā́te íti ǀ áhiḥ ǀ ca ǀ utá ǀ aparī́bhyaḥ ǀ maghá-vā ǀ ví ǀ jigye ǁ

    na ǀ asmai ǀ vi-dyut ǀ na ǀ tanyatuḥ ǀ sisedha ǀ na ǀ yām ǀ miham ǀ akirat ǀ hrādunim ǀ ca ǀ
    indraḥ ǀ ca ǀ yat ǀ yuyudhāte iti ǀ ahiḥ ǀ ca ǀ uta ǀ aparībhyaḥ ǀ magha-vā ǀ vi ǀ jigye ǁ

    1.32.13 Aṣṭaka 1.2.38.3Anuvāka 1.7.31

  14. 14

    अहे॑र्या॒तारं॒ कम॑पश्य इंद्र हृ॒दि यत्ते॑ ज॒घ्नुषो॒ भीरग॑च्छत् ।
    नव॑ च॒ यन्न॑व॒तिं च॒ स्रवं॑तीः श्ये॒नो न भी॒तो अत॑रो॒ रजां॑सि ॥

    अहेर् यातारं कम् अपश्य इन्द्र हृदि यत् ते जघ्नुषो भीर् अगच्छत् |
    नव च यन् नवतिं च स्रवन्तीः श्येनो न भीतो अतरो रजांसि ||

    áheryātā́ram kámapaśya indra hṛdí yátte jaghnúṣo bhī́rágacchat ǀ
    náva ca yánnavatím ca srávantīḥ śyenó ná bhītó átaro rájāṃsi ǁ

    aher yātāraṃ kam apaśya indra hṛdi yat te jaghnuṣo bhīr agacchat |
    nava ca yan navatiṃ ca sravantīḥ śyeno na bhīto ataro rajāṃsi ||

    अहेः॑ । या॒तार॑म् । कम् । अ॒प॒श्यः॒ । इ॒न्द्र॒ । हृ॒दि । यत् । ते॒ । ज॒घ्नुषः॑ । भीः । अग॑च्छत् ।
    नव॑ । च॒ । यम् । न॒व॒तिम् । च॒ । स्रव॑न्तीः । श्ये॒नः । न । भी॒तः । अत॑रः । रजां॑सि ॥

    अहेः । यातारम् । कम् । अपश्यः । इन्द्र । हृदि । यत् । ते । जघ्नुषः । भीः । अगच्छत् ।
    नव । च । यम् । नवतिम् । च । स्रवन्तीः । श्येनः । न । भीतः । अतरः । रजांसि ॥

    áheḥ ǀ yātā́ram ǀ kám ǀ apaśyaḥ ǀ indra ǀ hṛdí ǀ yát ǀ te ǀ jaghnúṣaḥ ǀ bhī́ḥ ǀ ágacchat ǀ
    náva ǀ ca ǀ yám ǀ navatím ǀ ca ǀ srávantīḥ ǀ śyenáḥ ǀ ná ǀ bhītáḥ ǀ átaraḥ ǀ rájāṃsi ǁ

    aheḥ ǀ yātāram ǀ kam ǀ apaśyaḥ ǀ indra ǀ hṛdi ǀ yat ǀ te ǀ jaghnuṣaḥ ǀ bhīḥ ǀ agacchat ǀ
    nava ǀ ca ǀ yam ǀ navatim ǀ ca ǀ sravantīḥ ǀ śyenaḥ ǀ na ǀ bhītaḥ ǀ ataraḥ ǀ rajāṃsi ǁ

    1.32.14 Aṣṭaka 1.2.38.4Anuvāka 1.7.32

  15. 15

    इंद्रो॑ या॒तोऽव॑सितस्य॒ राजा॒ शम॑स्य च शृं॒गिणो॒ वज्र॑बाहुः ।
    सेदु॒ राजा॑ क्षयति चर्षणी॒नाम॒रान्न ने॒मिः परि॒ ता ब॑भूव ॥

    इन्द्रो यातो ऽवसितस्य राजा शमस्य च शृङ्गिणो वज्रबाहुः |
    सेद् उ राजा क्षयति चर्षणीनाम् अरान् न नेमिः परि ता बभूव ||

    índro yātó’vasitasya rā́jā śámasya ca śṛṅgíṇo vájrabāhuḥ ǀ
    sédu rā́jā kṣayati carṣaṇīnā́marā́nná nemíḥ pári tā́ babhūva ǁ

    indro yāto 'vasitasya rājā śamasya ca śṛṅgiṇo vajrabāhuḥ |
    sed u rājā kṣayati carṣaṇīnām arān na nemiḥ pari tā babhūva ||

    इन्द्रः॑ । या॒तः । अव॑ऽसितस्य । राजा॑ । शम॑स्य । च॒ । शृ॒ङ्गिणः॑ । वज्र॑ऽबाहुः ।
    सः । इत् । ऊं॒ इति॑ । राजा॑ । क्ष॒य॒ति॒ । च॒र्ष॒णी॒नाम् । अ॒रान् । न । ने॒मिः । परि॑ । ता । ब॒भू॒व॒ ॥

    इन्द्रः । यातः । अवऽसितस्य । राजा । शमस्य । च । शृङ्गिणः । वज्रऽबाहुः ।
    सः । इत् । ऊं इति । राजा । क्षयति । चर्षणीनाम् । अरान् । न । नेमिः । परि । ता । बभूव ॥

    índraḥ ǀ yātáḥ ǀ áva-sitasya ǀ rā́jā ǀ śámasya ǀ ca ǀ śṛṅgíṇaḥ ǀ vájra-bāhuḥ ǀ
    sáḥ ǀ ít ǀ ūṃ íti ǀ rā́jā ǀ kṣayati ǀ carṣaṇīnā́m ǀ arā́n ǀ ná ǀ nemíḥ ǀ pári ǀ tā́ ǀ babhūva ǁ

    indraḥ ǀ yātaḥ ǀ ava-sitasya ǀ rājā ǀ śamasya ǀ ca ǀ śṛṅgiṇaḥ ǀ vajra-bāhuḥ ǀ
    saḥ ǀ it ǀ ūṃ iti ǀ rājā ǀ kṣayati ǀ carṣaṇīnām ǀ arān ǀ na ǀ nemiḥ ǀ pari ǀ tā ǀ babhūva ǁ

    1.32.15 Aṣṭaka 1.2.38.5Anuvāka 1.7.33

Text, recitation and interpretations from the Ṛgveda database of theveda.org.in.

Ṛgveda 1.32 · Indra

Interpretations

Kapali Shastri

Ṛk 1

Introduction

The second hymn in the seventh section comprises fifteen Riks starting from indrasya nu viryāni. The Rishi is Angirasa Hiranyastupa, the metre is Trishtup and the deity is Indra.

Translation

Tr. I just relate the exploits of Indra, which the bearer of thunderbolt mainly performed. He struck the cloud causing injury to the waters and cleft the flowing rivers of the mountains.

Commentary

This and the hymn, etāyāma etc. both are of Hiranyastupa, dedicated to Indra. Here is mentioned the story of the killing of Vritra and there about Vritra, Navagvas and others. At the close of the two hymns, the purport of both will be told in brief. In this context we shall reflect on the secret behind the story of Vritra's killing and on the true sense of Angiras. Therefore, without contradiction to the gross meaning, we shall mention here merely the word-meanings of the Mantras. The Rishi narrates the exploits of Indra-Indrasya of the king of gods vīryāni valourous deeds pravocam nu I just tell (nu denotes speed, say the commentators, elision of a in vocam, Aorist in the sense of Present) yāni which valourous deeds prathamāni important or not performed by anybody else earlier vajri Indra having the thunderbolt cakāra did. Three such deeds are mentioned. ahim cloud (ahiḥ also denotes Vritra, serpent. The termination i on han when prefixed by ā, ā becomes short) ahan struck; anu afterwards apaḥ the waters tatarda (he) injured. Making the water fall on the ground only is injury. (tard in the sense of causing injury) parvatānām relating to the mountains, rising from them vakşaņāḥ the rivers of flowing nature (vakṣaṇā from vah to flow; name of river) prabhinat (he) broke.

Ṛk 2

Translation

Tr. He struck the cloud hidden in the mountain. For him the divine sculptor fashioned a thunderbolt of luminous world. The flowing waters straight reached the ocean like lowing cows the calves.

Commentary

parvate in the mountain siśriyāṇam taken refuge,'hidden in the mountain' is the sense (Participle of the Perfect of the root sriñ) ahim cloud ahan struck. With what instrument? asmai For this Indra tvașță carver, the Divine sculptor svaryam relating to svar. The sense is belonging to the luminous world of svar'. Well-impulsed, says Sayana vajram the weapon Vajra tatakşa formulated. By that Vajra of the luminous svar-world, carved out by tvaştā he struck the cloud. When the cloud was so cleft, syandamānāḥ flowing āpaḥ waters samudram to ocean anjaḥ by the straight path; this is adverb avajagmuḥ attained. An illustration is given. vāśrā iva just as with the lowing sound dhenavah the cows reach the calves, like that.

Ṛk 3

Translation

Tr. Like one pouring he elected the soma-juice and drunk a portion in the three infusions. Opulent, he wielded the weapon Vajra and struck this first- born of clouds.

Commentary

vṛṣāyamēņoủ acting like a bull, showerer, (In the padapātha the short a in vrşa is Vedic) somam soma-juice avrnita elected. trikadrukeșu The sacrificers say that the trikadrukas are the three days of infusion rites. By trikadruka are denoted the sacrifices of the names Jyotiḥ (light) Gauḥ (ray) and Ayuh (life). If so, most appropriate in the sense pertaining to inner sacrifice. In the triad of Jyotiḥ and others sutasya of the extracted soma, a portion apibat he drunk. Then maghavā rich with the drink of soma sāvakam the exterminator of foes (Noun form of so to exterminate) vajram Vajra ādatta he wielded. By that ahinām of the clouds prathamajām he first-born (The affix vit on jana and others. Then jā) enam him ahan struck. Or else enam interchange of case in the sense of instrumental; means by this Vajra.

Ṛk 4

Translation

Tr. O Indra, when thou struck the first-born of the clouds, thou also destroyed the deceptive knowledge of the fraudulent. Then illumining the sun, dawn and the heaven thou had not got at the enemy.

Commentary

O indra Indra, yat when ahinām of clouds prathamajām the cloud first-born ahan had struck (Imperfect second person singular) āt afterwards māyinam of the fraudulent māyāh uta deceptive knowledge too prāmināḥ had destroyed (min to injure. In the Veda minati becomes short) āt after that süryam sun uşasam dawn dyām and the heavenly abode janayan illumining, by destroying the covering clouds, thou art. tādītnā at that time (interchange of letters in tadānim as it is of prşodara class) satrum enemy na vivitse kila thou had not got at. kila lengthening—for the particle also'. vivitse vidlr to get, Perfect.

Ṛk 5

Translation

Tr. Indra dealing a mighty blow struck the superb coverer Vritra with his thunderbolt cutting his shoulders. The vile one lay dormant close to the earth like tree trunks specially cut with axe.

Commentary

indraḥ Indra vrtrataram superb coverer of the world, vrtram the coverer Asura in the form of cloud vajreņa by the weapon Vajra mahatā by a mighty vadhena stroke (For han the noun form vadha) vyamsam so cut the arms as to cause loss of shoulders ahan struck. Such cutting is illustrated. kuliśena by axe vivrkņā specially cut skandhāmsi iva tree trunks fall on the ground, likewise, ahiḥ Vritra prthivyāḥ to the earth upaprk attached in proximity śayate sleeps. vivṛknā- vraśru to cut. Participle na; śayate- śayah after si absence of disappearance of affix.

Thus ends the thirty-sixth Group in the second Chapter of the first Eighth.

Ṛk 6

Translation

Tr. Like one who has no combatant, he of evil joy challenged the great warrior, the oppressor of several, the remover. Having Indra as foe, he could not parry the impact of blows. He ground to a halt the rivers.

Commentary

ayoddhā-iva as one who has no combatant durmadaḥ having wicked pleasure because of haughtiness mahāvīram the great warrior tuvibādham the oppressor of plenty of enemies rjīşam the remover of foes indram Indra ā juhve hi (Vritra) challenged. asya of Indra's vadhānām samſtim impact of blows nātārīt was unable to parry, that one of wicked pleasure. He indrasatruḥ having Indra as his foe, Vritra rujānāḥ the rivers sampipişe ground to a halt. Sayana says that because of the fall of Vritra's body that covered all the worlds, the stones etc. there broke to pieces. “By rujānāḥ, are not the necks mentioned? He had ground portions of his own neck. The meaning is that he was powdered hit by the blows”. This is Skandaswamin. rjīşam The termination işan on arja and rja. “The left-over of the purified Soma is rjīşam, one who has that says Sayana. rujānāḥ ruj to break. Participle interchanged. pipișe pişlr to grind to powder. Perfect Tense by interchange.

Ṛk 7

Translation

Tr. Bereft of feet and hands, he still desired encounter with Indra (who) struck him at the crown. Like a eunuch desiring to act virile, Vritra lay, his limbs shattered.

Commentary

apāt devoid of feet (The elision of the ending in the word pāda in Bahuvrihi compound is Vedic) ahastaḥ devoid of hands in this way his limbs cut in all manner, Vritra indram towards Indra aprtanyat desired encounter, did not leave the battle. asya of this Vritra sānau in the lofty place adhi above vajram Vajra, Indra ājaghāna threw in confrontation. An illustration is cited for the incapable Vritra desiring battle. vadhrih one whose testicles are castrated, that is bereft of masculinity vrsnah (vrș to sprinkle) of one skilled in sprinkling, that is possessed of masculinity pratimānam like form bubhūşan desiring to become; that is, like a eunuch desiring to become equal to a virile male; he vſtraḥ Vritra purutrā in many limbs (the termination trā in the sense of locative) vyastaḥ particularly thrown about, that is with limbs all shattered aśayat lay, fell on the ground (sin to sleep, interchange of Parasmaipada. Absence of disappearance of termination, in the Veda).

Ṛk 8

Translation

Tr. Like a river breaking the bank the waters flow over Vritra thus lying, mounting the mind. The serpent Vritra lay at the very feet of those whom he besieged with his might.

Commentary

amuyā with these characteristics śayānam fallen Vritra āpaḥ waters ati yanti flow passing over. amuyā in this earth, says Sayana. Here is an illustration. bhinnam nadam na like a river that has broken the banks in many places; just as in rains waters overflow by breaking the river banks, in the same manner they flow over the dead Vritra. This is the meaning. Of what kind are the waters? mano ruhānāḥ mounting the minds of men (interchange of participle of the root ruh. The rest is Vedic). It is said that when the dead Vritra lay under the waters like this, the waters mount the mind. Elsewhere when we discuss the hidden sense, the purport has to be looked into. He says that Vritra lay fallen at the very feet of those waters whose coverer and therefore restrainer he was. vſtraḥ Vritra mahinā by his greatness yāḥ cit which very waters paryațișthat stood surrounding them ahiḥ Vritra tāsām those waters patsutaḥ śiḥ lying under the feet babhuva became (the substitution of pad for the word pādā; the appendage su is Vedic; indeclinable in the sense of locative, then the termination i on śay).

Ṛk 9

Translation

Tr. Vritra's mother lowered her arms, Indra flung the striking weapon below her. The mother was above, the son below. She lay like a cow with the calf.

Commentary

vrtraputrā she whose son is Vritra, Vritra's mother nicāvayāḥ she whose arms are down, vayāh name of a branch, as arms are in the position of branches, with arms hanging abhavat was. The sense is that when Vritra was struck, to prevent the blows on him she stood like that asyāḥ of Vritra's mother ava below, over Vritra vadhaḥ Vajra the instrument of striking (substitution of vadha for han) jabhāra struck. (bha for hr and grah) then sūḥ one who gives birth (noun form) dānuḥ uttarā was standing above putraḥ the son Vritra adhraḥ was standing below. She too sahavatsā accompanied by the calf dhenurna like the cow saye lay asleep. What is this Puranic story? We have to seek the truth.

Ṛk 10

Translation

Tr. Vritra's body was deposited amidst the changing current of waters. The waters flow over the concealed. Vritra lay in prolonged sleep.

Commentary

atișthantinām not standing, that is moving aniveśanānām niveśanānām, the place wherein enter (the people), devoid of that, bereft of habitation, flowing cāșthānām of the waters (cāsthāḥstand pervading. prşodara class) madhye in the middle nihitam placed sariram body. Whose? vſtrasya Vritra's. How was it? niņyam hidden inside, concealed or unseen, that body immersed inside the waters (accusative) ā paḥ waters vicaranti specially trespass and flow. When Vritra's body was thrown amidst the water like this, indraśatruḥ Vritra dirgham tamaḥ having attained death in the form of long sleep, as it would come about, in that manner āśayat fell on all counts.

Thus ends the thirty-seventh Group in the second Chapter of the first Eighth.

Ṛk 11

Translation

Tr. The waters subdued by Vritra, constrained by him stood fettered like the cows confined by Pani. The striker of Vritra uncovered the closed aperture of the waters.

Commentary

dāsapatniḥthose whose master is dāsaḥ (das to diminish) dāsa is one who causes dimunition, those waters whose master is Vritra, the suppressor of the universe ahigopāḥwhose protector is ahi, Vitra āpaḥ waters (gup to protect here protection becomes curtailment). niruddhāḥ atişthan stood fettered. Who, like? paņineva by an Asura of this name, the stealer of cows confined gāvaḥ cows, as they stood likewise yat which apām bilam the opening to the hiding place or the outlet for flow apihitam āsit was obstructed vrtram jaghanvān Indra who struck Vritra (Perfect participle of han) tat that aperture apavavāra uncovered, opened the gate for the flow of the waters.

Ṛk 12

Translation

Tr. O Indra, when he struck thee back on the thunderbolt, thou chased him away. God absolute, thou won the cows, won the some-juice, valourous one, thou released the seven rivers to flow.

Commentary

O indra Indra, yat when tvā thou srke in Vajra weapon (srkaḥ name of Vajra, termination uk on the root sr) pratyahan Vritra struck back tat then thou aśvyaḥ born in the horse, a limb of the horse vāraḥ tail (ra optional to la) like the horse's tail warding off flies etc. undoer of Vritra abhavaḥ became. Then ekaḥ sole, without a second devaḥ god, thou gāḥ ajayaḥgot back the confined cows, O sūra endowed with valour somam Soma also ajayaḥ got back sapta sindhūn rivers of seven numbers, the flowing waters sartave to move in the form of floods avāsrjaḥ released, that is liberated. In this Rik, devaḥ ekaḥ means the luminous Vritra, without a second, skilled in all arms, say some. Here what is the connection between the killing of Vritra, acquisition of cows, gain of Soma and liberation of the seven rivers? Or what is intended to be conveyed in such episode? We shall see later.

Ṛk 13

Translation

Tr. When Indra and Vritra fought with each other, neither the lightning, the roar, nor the rains sent nor the thunderclap got at Indra. And Indra surmounted others as well.

Commentary

asmai to Indra, employed by Vritra towards Indra vidyut lightning na sişedha did not reach Indra. (șidh to go, Perfect) likewise tanyatuḥ the roar (yatu on tan) na did not reach. yām which miham rain (mih to sprinkle. That which sprinkles is mit, noun form) akirat threw, which hrādunim ca thunder clap as well employed, even that did not move, did not reach Indra. yat when indraśca Indra ahiḥ ca and Vritra, both yuyudhāte were engaged in battle, then lightning and others did not reach Indra—that is the connection with the previous line. uta and also maghavā Indra aparibhyaḥfrom the other deceitful tricks done by Vritra (The word apari means 'other') vijigye superbly succeeded.

Ṛk 14

Translation

Tr. Who else is the slayer of Vritra, thou hast seen, that in thy slayer's mind a doubt arose and doubting, thou traversed the ninety nine rivers and worlds like a hawk. 1.2.38] (178) [1.7.32

Commentary

A doubt arose in Indra who had struck Vritra whether Vritra was dead or not. Therefore from beyond, from far off country he crossed the rivers and traversed the worlds to make sure of Vritra's slaying. Who else other than Indra will be the slayer of Vritra? they give this meaning. Some commentators say like this : 'It is for me to kill Vritra, let not he be killed by anybody else' with this apprehension, quickly crossing the rivers Indra proceeded, desirous of killing. Some cite legends that fear entered into Indra that he had committed sin by killing Vritra. This meaning is not acceptable to us. O indra Indra jaghnuṣaḥhaving killed Vritra (Perfect Participle of han. Skandaswami says the desiderative jighāmsu is implied).

te thy hṛdi in mind yat if bhiḥ ‘have I killed him or not', in this form an apprehension agacchat occurred, then aheḥ of Vritra yātāram confronter, that is to say, slayer, kam apaśyaḥ whom else thou saw, there is nobody. yat by which reason nava ca navatim ca numbering ninety nine sravantiḥ rivers rajāmsi worlds as well ataraḥ thou traversed; he should not be killed by others or when struck; did he die or not, thus bhitaḥ having apprehension, thou traversed is the connection. Who like? syeno na like a strong bird capable of flying distances (syeno syen to move, Particle ina).

Ṛk 15

Translation

Tr. The Vajra-armed Indra is the king of the mobile and the immobile, the quiescent and the forceful. He as king rules over men and is around them all like the rim encircling the spokes.

Commentary

When Vritra was killed vajrabāhuḥ the Vajra- armed Indra yātaḥ of the going, mobile (yāt that which goes, present participle) avasitasya of the bound, immobile (şiñ to bind) samasya of the quiescent șộngiṇaḥ ca of the one endowed with haughtiness denoted by the horn in lieu of the weapon rājā king, he was; that is he was the sovereign of the mobile and the immobile, the quiescent and the forceful. The old commentary that śrăgi denotes buffalos, bulls and others is not apt as buffalos and others are included in the mobile. Here it has to be understood that mention is made of mobile and immobile as one pair and quiescent and horned as another pair. saḥit He, Indra himself (saḥthe elision of s in the Samhita text is Vedic). carşaņinām of men rājā king becoming kşayati ruler, (kşay denotes lordship) he tā all that have been aforesaid pari babhūva pervaded alround. Here is an illustration. nemiḥ the rim of the chariot wheel arān na like the spokes pivoted to the nave. Just as the rim on the circumference of the chariot wheel is round the spokes pivoted to the nave, Indra is around everything. This is the purport.

Commented are the last two hymns in this second chapter of the first Eighth, of the Rishi Hiranyastupa. Of these one is dedicated to Agni and the other to Indra. In the commentary of the hymn to Agni, it was said that the discussion about Angiras would be done elsewhere. When commenting on the hymn to Indra, Vritra's story was referred to, there also an explanation had not been given. Both these have to be discussed here, as the deeds of Angiras and the story of Vritra cited here and there in these Rik collections loosen the secret of the Rishis that is in the guise of stories found in this treasure of potent words. The Mantric letters with covert statements relate the story, pregnant with truth. Such mantras have to be approached for an understanding in the light of the covert statements. Without that, the purport arrived at either in the gross or in the subtle sense does not fit in. In explaining the meaning of the hymn ‘Yatra grāvā' this has been delineated before, also submitted for consideration elsewhere in the Preface. Now, It us see what kind of description about the Angiras are there in the Mantric letters.

This word angira has been employed once as ending in a in locative singular viz. in the lines 'in the nine-cowed Angira, in the ten-cowed seven- mouthed (IV.51.4) the group of Angiras is mentioned as Angira. Again the word with the ending in a has been employed in the nominative singular viz. 'āt angirāḥ prathamam dadhire first the Angiras bore all around'. Here añgirāḥmeans añgirasaḥ, Angiras. In other places in the Veda and in the world the employment of the word ending in s only is well established. The constituent meaning of both the forms is the same. It has to be understood that like the words angāra and agni, the word angiras also is derived from the root ang. In the course of the commentary on the hymn agni miļe' a brief statement was given about the etymology of the word agni. In the derivation of the four words, agni and others that are going to be mentioned these uņādi aphorisms have to be borne in mind :

‘angernalopasca' - agnih; añgimadimandibhya āran-angāraḥ, 'añgater asiriruçãgamasca’-angirāh; ‘rjrendrā-grādayaḥ rannantāḥ’-agram. That is why in saying the constituent meaning of the word agni, on the strength of the statements in the Brahmana they say that agni is agraniḥ the forerunner. The Brahmanas regard without distinction agni angāra and āngiras viz. “They that were burning coals became Angira'. The etymologists say that one who was born in the burning coals is Angiras. Others also : 'angirāh perhaps because of proportion in limbs procured by Angiras seers, a form of Agni'.

About Angiras the Mantra-letters describe variously. They say that Agni is the first Angiras, Angiras are sons of Agni and Agni is Angiras, the son of Force. 'O Angiras, son of strength .... We adore Agni the offspring of energy' (VIII.60.2) ‘O Agni, Angiras, Offspring of energy by what of thee' (VIII.84.4) 'O Agni, the Angiras obtained thee, laid in the hidden cavern, reposing in every forest of delight. Churned he is born, the great strength. O Angiras, they call thee the son of strength' (V.11.2). By such Mantras one gets to know clearly that the truth about Angiras is in every way connected with the variegated manifestation of Agni. Therefore it has to be taken that Angiras or the group of Angiras are endowed with all the renowned qualities of Agni viz. the role of purificator, possessor of illumination, sacrificial caller, seer-will etc. Just as the God Agni stands in the service of the gods, the 'sons of Heaven' Angiras too do likewise.

If Angiras are the gods, how again these are sung as the renowned seers, the human fathers? They are indicated in two ways as gods and as men. We see appropriateness in both the cases. What was said in the course of discussion on the truth of Ribhus has, to be remembered here. The Angiras seers remaining men, got at the divine path by askesis and worship and attained to godhood. It is to be understood that these were formerly gods themselves having the glory of Agni and their station in the luminous swar, who take birth in the human seers and become illustrations like Atri, Bhrugu, Kutsa and others to demonstrate the attainment of divine nature. Here we shall point out first some Mantras which say that the Angias are our human fathers. “Our fathers by their words broke the strong and stub-born places, the Angiras seers shattered the mountain rock with their cry; they made in us a path to the Great Heaven, they discovered the Day and the sun-world and the intuitive ray and the shining herds” (1.71.2) “Here, our human fathers went forward on their way towards the Truth desiring to possess it” (IV.1.13). "Men, desiring laid open the strong pen full of Raycows by the divine word” (VI.1.15) Like these many are the Mantras which sing about the human seers, the forefathers who had attained the divine nature helping man, rendering assistance to gods as well.

Then these Angiras divine seers or gods themselves attain to the nature of Brihaspati or Brahmanaspati, are extolled as accomplishers of Indra's work, likewise are lauded along with the Ashwins and the Maruts. Though the enumeration of the Angiras as seven is well-known, in lines like “this seven-headed thought, our father” (X.17.1) it would be clearly seen that they are spoken of as one form, in the form of Brihaspati. “One who is the breaker of the mountain, first-born, keeper of the Truth, Brihaspati, Angiras, bringer of the offerings" (V1.73.1). Here also the Angiras is Brihaspati. Elsewhere Indra is many times proclaimed that he with Angiras becomes the excellent Angiras; viz. "He became the superb Angiras with the Angiras, the bull with the bulls, the companion with the companions” (I.100.4) “Of universal form like the Maruts with the equalising säman”(X.78.5). “The youths, seers, masters of sacrifice, Maruts... come, leader even as the Angiras” (VI.49.11). In all, these the relationship of Angiras to Maruts too is said. Likewise in referring to Ushas, the daughter of Heaven, “Usha superbly Indra became full of plenitudes gave birth to inspirations for happy journeyings. The daughter of Heaven, the goddess superbly Angiras for good deeds fashions the riches” (VII.79.3). The context of the Angiras is inferred from many Mantras in the coming of dawn, in the gain of cows, in the breaking of mountain, in the victory of Indra etc. All these are related to only one incident. And that is the slaying of Vritra performed by Indra. It has to be understood that the four fruits of the slaying of Vritra are all simultaneous and interconnected. Though all of them have to be known by many Mantras, even so we shall cite a Mantra which proclaims the fruits simultaneously obtained of the breaking of Vritra, indicated by the term ‘mountain’. “O Indra, thou opened the waters wide, broke the hardness of the mountain. Thou became king of the world and of the men that see, together gave birth to the sun, heaven and dawn” (VI.30.5). This is the purport of the Mantra :40 Indra, thou released the waters covered by Vritra in such a way that it began flowing all around. How was this made possible? Thou broke the hard place of confinement of waters in the mountain. Therefore this resulted. Others also fructified sākam simultaneously. They are the births of the sun, dawn and heaven. It is to be noted that the release of cows is related in the Veda along with the dawn or the sun. “O Reducer of foes, praised by the Angiras, with the dawn, sun and Ray-cows thou destroyest the blind darkness” (1.62.5). Likewise one hears the mention of Angiras here and there in the Rik Samhita in connection with the assistance to Indra for slaying Vritra, with the regain of cows, with the appearance of dawn and with the birth of the sun. If the secret sense underlying the slaying of Vritra as an act of Indra is determined, the principal truth, quality and glory of the Angiras will burst into view of their own accord.

Therefore the story of Vritra has to be examined. By this, what is intended to be conveyed? Even in the external interpretation, the purport does not come about without resorting to subordinate sense. That is why Sabara says that words are subordinate. Yaska says the same thing : "the classes of battle are for the sake of simile... because of constant companionship one calls the dawn as his sister”. Brahmanas talk about the covert statements. “The secret word' says the Rig Veda. We say that word is in the form of a symbol bringing to light the same secret sense.

Just as the important thing in the Vritra incident is the release of waters effected by the slaying of Vritra, likewise in the story of the Angiras the essential thing is only the release of cows, where Vala is important, Panis and other sons of darkness, the Asura warriors are the main persons. And these cows are not the four-footed animals nor the waters the physical water. The cows are rays, though outward, symbolise inner illumination and so have to be understood as the rays of Truth. And Truth is the Light Supreme denoted by the word 'Sun' in the Vedạ. The waters that are besieged by Vritra, the darkness of ignorance are released after the slaying of Vritra. They are verily the streams of Truth. Delineated as 'streams of Truth' 'seven rivers' and in some places as "waters possessing the luminous svar”, these are the streams of the Truth-force that hold and sustain the universe comprising seven principles. The mountain is the cloud. The mountain of Vala is full of caverns where in the dark place, cows, the rays of consciousness are stolen and forcefully kept. It is sung in many places in the Veda that Brihaspati who is angirāh or āngirasa (offspring of Angiras), the seven-mouthed, breaks the mountain occupied by Vala with the Mantra-word effulgent with the potency of speech rising from the heart and makes the cows come out; similarly yujā yoked with Indra, with his assistance accomplishes the release of the waters (II.23.18). As we go along, in the course of the commentary we shall point out those important Riks which have to be commented upon only in the way of the secret sense and where interpretation in any other sense will not fit in. If in the Rik Samhita all places where the slaying of Vritra is mentioned and all places where the Angiras are mentioned are examined, doubtless, it will be reinforced that Vala, Vritra, Pani and other Asuras, waters, cows, mountain, etc. are the covert statements, mysterious sayings, ninyā vacāmsi secret words of the seers devoted to inner sacrifice. Enough here of more detail.

Thus ends the thirty eighth Group in the second Chapter of the first Eighth.

THUS ENDS THE SECOND CHAPTER IN THE FIRST EIGHTH