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Dhammapada · narration sample

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Rig Veda · 716 of 1027

Mandala 9: HYMN IV. Indra.

1.As, Śakra, thou with Manu called Vivasvān drankest Soma juice, As, Indra, thou didst love the hymn by Trita’s side, so dost thou joy with Āyu now.

2.As thou with Mātariśvan, Medhya, Prsadhra, hast cheered thee Indra, with pressed juice, Drunk Soma with Rjunas, Syūmaraśmi, by Dasonya’s Dasasipra’s side. 3 ’Tis he who made the lauds his own and boldly drank the Soma juice, He to whom Viṣṇu came striding his three wide steps, as Mitra’s statutes ordered it. 4 In whose laud thou didst joy, Indra, at the great deed, O Śatakratu, Mighty One! Seeking renown we call thee as the milkers call the cow who yields abundant milk. 5 He is our Sire who gives to us, Great, Mighty, ruling as he wills. Unsought, may he the Strong, Rich, Lord of ample wealth, give us of horses and of kine. 6 He to whom thou, Good Lord, givest that he may give increases wealth that nourishes. Eager for wealth we call on Indra, Lord of wealth, on Śatakratu with our lauds. 7 Never art thou neglectful: thou guardest both races with thy care. The call on Indra, fourth Āditya! is thine own. Amṛta is stablished in the heavens. 8 The offercr whom thou, Indra, Lover of the Song, liberal Maghavan, favourest,— As at the call of Kaṇva so, O gracious Lord, hear, thou our songs and eulogy. 9 Sung is the song of ancient time: to Indra have ye said the prayer. They have sung many a Brhati of sacrifice, poured forth the worshipper’s many thoughts. 10 Indra hath tossed together mighty stores of wealth, and both the worlds, yea, and the Sun. Pure, brightly-shining, mingled with the milk, the draughts of Soma have made Indra glad.

Asked of Guide

Why does the hymn keep calling Indra by so many names and companions?

The hymn lists names like Śakra, Śatakratu, and companions such as Vivasvān and Trita to map Indra’s deeds into the shared mythic network of the gods; each name highlights a particular role—victor, sacrificer, generous lord—and ties him to episodes of Soma-drinking and cosmic benefaction. The repeated associating with figures (Viṣṇu, Mitra, Kaṇva) and phrases like “drankest Soma juice” and “gave that he may give” frames Indra as a conduit of wealth, protection, and ritual continuity.

This chapter treats praise as ritual technology: naming performs relationship and invokes reciprocity, so the many epithets function as requests for bounty and care (horses, kine, Amṛta). For a comparable reading about names doing work in Vedic ritual, see Wendy Doniger’s commentary on Vedic hymns where ritual epithets enact the desired divine response.

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