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Dhammapada · narration sample

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Rig Veda · 923 of 1027

Mandala 10: HYMN LXXXVI. Indra.

1.MEN have abstained from pouring juice they count not Indra as a God. Where at the votary’s store my friend Vrsakapi hath drunk his fill. Supreme is Indra over all.

2.Thou, Indra, heedless passest by the ill Vrsakapi hath wrought; Yet nowhere else thou findest place wherein to drink the Soma juice. Supreme is Indra over all.

3.What hath he done to injure thee, this tawny beast Vrsakapi, With whom thou art so angry now? What is the votary’s foodful store? Supreme is Indra over all.

4.Soon may the hound who hunts the boar seize him and bite him in the car, O Indra, that Vrsakapi whom thou protectest as a friend, Supreme is Indra over all.

5.Kapi hath marred the beauteous things, all deftly wrought, that were my joy. In pieces will I rend his head; the sinner’s portion sball be woo. Supreme is Indra over all.

6.No Dame hath ampler charms than 1, or greater wealth of love’s delights. None with more ardour offers all her beauty to her lord’s embrace. Supreme is Indra over all.

7.Mother whose love is quickly wibn, I say what verily will be. My,breast, O Mother, and my head and both my hips seem quivering. Supreme is Indra over all.

8.Dame with the lovely hands and arms, with broad hair-plaits add ample hips, Why, O thou Hero’s wife, art thou angry with our Vrsakapi? Supreme is Indra over all.

9.This noxious creature looks on me as one bereft of hero’s love, Yet Heroes for my sons have I, the Maruts’ Friend and Indra’s Queen. Supreme is Indra over all.

10.From olden time the matron goes to feast and general sacrifice. Mother of Heroes, Indra’s Queen, the rite’s ordainer is extolled. Supreme is Indra over all.

11.So have I heard Indrāṇī called most fortunate among these Dames, For never shall her Consort die in future time through length of days. Supreme is Indra overall.

12.Never, Indralni, have I joyed without my friend Vrsakapi, Whose welcome offering here, made pure with water, goeth to the Gods. Supreme is Indra over all.

13.Wealthy Vrsakapayi, blest with sons and consorts of thy sons, Indra will eat thy bulls, thy dear oblation that effecteth much. Supreme is Indra over all.

14.Fifteen in number, then, for me a score of bullocks they prepare, And I devour the fat thereof: they fill my belly full with food. Supreme is Indra over all.

15.Like as a bull with pointed horn, loud bellowing amid the herds, Sweet to thine heart, O Indra, is the brew which she who tends thee pours. Supreme is Indra over all. 18 O Indra this Vrsakapi hath found a slain wild animal, Dresser, and new-made pan, and knife, and wagon with a load of wood. Supreme is Indra over all. 19 Distinguishing the Dāsa and the Ārya, viewing all, I go. I look upon the wise, and drink the simple votary’s Soma juice. Supreme is Indra over all. 20 The desert plains and steep descents, how many leagues in length they spread! Go to the nearest houses, go unto thine home, Vrsakapi. Supreme is Indra over all. 21 Turn thee again Vrsakapi: we twain will bring thee happiness. Thou goest homeward on thy way along this path which leads to sleep. Supreme is Indra over all. 22 When, Indra and Vrsakapi, ye travelled upward to your home, Where was that noisome beast, to whom went it, the beast that troubles man? Supreme is Indra over all. 23 Daughter of Manu, Parsu bare a score of children at a birth. Her portion verily was bliss although her burthen caused her grief.

Asked of Guide

Why does the speaker repeatedly end each verse with “Supreme is Indra over all”?

The refrain “Supreme is Indra over all” reasserts Indra’s dominance while the hymn narrates personal disputes, gifts, and household scenes; it keeps redirecting everyday incidents into the context of divine sovereignty. The speaker complains about Vrsakapi, praises the votary’s offerings, and mentions Indrāṇī and sacrifices, and each time the line reminds listeners that these human affairs still serve and honor Indra.

This technique matches other Rigveda hymns that bind local stories to cosmic order, for example Rig Veda Mandala 1 hymns where repeated epithets reinforce a god’s role. The refrain functions as both liturgical acknowledgement and a structural anchor tying diverse stanzas into one hymn of praise.

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