Sukta 32
Rishi: Traditionally connected with Angiras/Atharvanic seers; in RV parallels, Manyu-hymns are ascribed to seers of the Bharadvāja/Angiras sphere (assignment varies by anukramaṇī traditions).
Devata: Manyu (personified Wrath; Indra-like battle power)
Chandas: Triṣṭubh (RV-style martial cadence; Atharvanic reuse)
تُوقِظُ هذه الترتيلةُ القتاليةُ على وزن التريشْتُبْ Manyu (الغضب) بوصفه قوةً إلهيةً شبيهةً بإندرا تُحطِّم الأعداء، وتَنفُذُ إلى الأخطارِ الخفيّة، وتُكرِهُ النصرَ على التحقّق. ومن خلال مُطابقةِ Manyu مع قوى السيادة والطقس المتعددة (إندرا، فارونا، جاتافيداس، الهوتَر)، تُركِّز السُّكتا حمايةً حربيةً شاملةَ الوظائف تُؤمِّن كذلك الغنائمَ والازدهارَ للراعي.
Kind of charm
Mantras
Mantra 1
सेनासंयोजनम्। यस्ते॑ म॒न्योऽवि॑धद् वज्र सायक॒ सह॒ ओजः॒ पुष्य॑ति॒ विश्व॑मानु॒षक्। सा॒ह्याम॒ दास॒मार्यं॒ त्वया॑ यु॒जा व॒यं सह॑स्कृतेन॒ सह॑सा॒ सह॑स्वता
ضمُّ الجيوش. ذاك—مَنيوكَ—الذي لم يضربه أحد، يا صاحب سلاح الفَجْرَة (vajra)، الذي به ينمو البأس والقوّة بين جميع الناس: ومعك حليفًا مُقترنًا بالنِّير، لِنَقهرْ داسا (Dāsa) وآريا (Ārya) كليهما، بقوّةٍ مصوغةٍ من القوّة، وبقوّة، ومع القويّ.
Mantra 2
म॒न्युरिन्द्रो॑ म॒न्युरे॒वास॑ दे॒वो म॒न्युर्होता॒ वरु॑णो जा॒तवे॑दाः । म॒न्युर्विश॑ ईडते॒ मानु॑षी॒र्याः पा॒हि नो॑ मन्यो॒ तप॑सा स॒जोषाः॑
مانيو هو إندرا؛ ومانيو حقًّا هو ذلك الإله. مانيو هو الهوتَر، وهو فارونا، وهو جاتافيداس. يا مانيو—الذي تدعوه العشائر البشرية—احفظنا بقوةٍ محرِقةٍ من التَّبَس (tapas)، في وفاقٍ واحد.
Mantra 3
अ॒भीऽहि मन्यो त॒वस॒स्तवी॑या॒न् तप॑सा यु॒जा वि ज॑हि॒ शत्रू॑न्। अ॒मि॒त्र॒हा वृ॑त्र॒हा द॑स्यु॒हा च॒ विश्वा॒ वसू॒न्या भ॑रा॒ त्वं नः॑
تقدَّمْ إلى هنا، يا Manyu، يا من هو أشدُّ من الشديد؛ مُقترنًا بحرارةِ التَّقشُّف (tapas)، فاضربِ الأعداءَ وامزِّقهم. يا قاتلَ العدوّ، يا قاتلَ Vṛtra، ويا قاتلَ Dasyu أيضًا—اجلبْ لنا شتّى أنواعِ الغِنى.
Mantra 4
त्वं हि म॑न्यो अ॒भिभू॑त्योजाः स्वयं॒भूर्भामो॑ अभिमातिषा॒हः । वि॒श्वच॑र्षणिः॒ सहु॑रिः॒ सही॑यान॒स्मास्वोजः॒ पृत॑नासु धेहि
فإنك، يا Manyu، ذو قوّةٍ قاهرة؛ مولودٌ من ذاتك، بأسٌ متَّقدٌ يقهرُ هجماتِ العداء. شاملٌ لجميع الشعوب، مندفعٌ، دائمًا الأشدُّ—فاجعلْ قوّتَك فينا في المعارك.
Mantra 5
अ॒भा॒गः सन्नप॒ परे॑तो अस्मि॒ तव॒ क्रत्वा॑ तवि॒षस्य॑ प्रचेतः । तं त्वा॑ मन्यो अक्र॒तुर्जि॑हीडा॒हं स्वा त॒नूर्ब॑ल॒दावा॑ न॒ एहि॑
أنا أَبْهاغَةٌ (abhāga) بلا نصيب، غير مطرودٍ أنا—بعزمك، أيها البصيرُ، أيها العنيفُ القويّ. تلك الحالُ عديمةُ الرشد—يا مَنيو (Manyu)—فاهجرْها؛ وتعالَ إلينا، يا واهبَ القوّة، وادخلْ في ذاتي نفسها.
Mantra 6
अ॒यं ते॑ अ॒स्म्युप॑ न॒ एह्य॒र्वाङ् प्र॑तीची॒नः स॑हुरे विश्वदावन्। मन्यो॑ वज्रिन्न॒भि न॒ आ व॑वृत्स्व॒ हना॑व॒ दस्यूं॑रुत बो॑ध्या॒पेः
ها أنا لك؛ فادنُ منّا، وتعالَ إلى هنا، مُتوجِّهاً نحونا، أيها المندفعُ، يا واهبَ كلِّ العطايا. يا مَنيو (Manyu) حاملَ الفَجْرَة/الصاعقة (vajra)، اندفعْ علينا واحتوِنا؛ واضربِ الدَّسْيُو (Dasyu) صرعى، وكن يقِظاً على العدوّ من بعيد.
Mantra 7
अ॒भि प्रेहि॑ दक्षिण॒तो भ॑वा॒ नोऽधा॑ वृ॒त्राणि॑ जङ्घनाव॒ भूरि॑ । जु॒होमि॑ ते ध॒रुणं॒ मध्वो॒ अग्र॑मु॒भावु॑पां॒शु प्र॑थ॒मा पि॑बाव
تقدَّمْ؛ وكن لنا عن اليمين؛ ثم اسحقْ عوائقَ فِرْتْرَا (vṛtra) سحقاً كثيراً. إنّي أُقَدِّمُ لك جرعةً مُثَبِّتة، أسبقَ ما في الحلاوة؛ فاشربْ كِلَيْهِما—أوّلاً على طريقة أُبَامْشُو (upāṃśu) همساً وفي خفاء.
Inside Sukta 32
How it unfolds
- How it opens
Manyu is hailed as a total divine power—identified with Indra and other high functions—so the invocation begins by expanding Manyu into an all-encompassing protector.
- What it asks
Come near, be turned toward us, strike and scatter the foes, slay the hostile Dasyus, and keep watch against threats from afar; then bring all riches to us.
- Where its power lies
The hymn asserts efficacy through syncretic identification (Manyu = Indra/Varuṇa/Jātavedas/Hotṛ) and through tapas as the energizing force that yokes Manyu to action.
- How it closes
The movement ends by fixing Manyu’s presence ‘upon us’ (protective covering) and converting victory into ‘all manner of riches,’ sealing protection and gain together.
Famous verses
manyur indro manyur evāsa devo
vi jahi śatrūn … viśvā vasūny ā bharā
abhi na ā vavṛtsva … bodhy āpeḥ
Kind of hymn
Abhicarika (martial/apotropaic; enemy-subduing) with Paustika (booty/wealth-securing) overlay
What it is for
Subdue and scatter enemies, maintain alert protection against overt and covert threats, and secure spoils/wealth for the patron after victory.
Who it is for
Kings, warriors, householders under threat, and Atharvanic priests performing protective-martial rites for patrons (yajamāna) in conflict or rivalry.
Also used as
- Paustika
- Raksha (apotropaic protection)
The deity
Manyu is personified Wrath—controlled fury, battle-ardour, and punitive force—treated as a god who can assume Indraic and sovereign functions when invoked by mantra and tapas (inner heat).
Powers of the deity
- Shattering and dispersing enemies (śatrūn vi-jahi)
- Slaying hostile outsiders (amitra/dasyu-han)
- Removing obstruction in an Indra-like mode (vṛtra-han)
- Bestowing riches and spoils (viśvā vasūni ā bhara)
- Providing protective ‘coverage’ and vigilance against distant/hidden threats (bodhi apeḥ)
- Assuming multiple divine roles through identification (Indra/Varuṇa/Jātavedas/Hotṛ)
Why the deity is called
To draw Manyu close as an allied war-power, annihilate foes and hostile forces, and convert victory into tangible gain—wealth, safety, and dominance.
The seer
- Angiras/Atharvanic seer-tradition (Manyu-cycle; Bharadvāja–Angiras sphere in RV parallels)Angiras. Martial and apotropaic charms that mobilize fierce divine agencies (wrath/tejas) for enemy-subduing, vigilance, and the securing of booty.
Other hymns of this seer
- RV 10.83 (Manyu-sūkta parallel)
- RV 10.84 (Manyu-sūkta parallel)
- AV 4.31 (adjacent martial/apotropaic context, tradition-linked)
Preparing for the rite
- Establish a protected recitation space (clean ground, boundary-marking by intention/mantra).
- Compose the mind into ‘tapas’—focused heat/resolve; observe silence briefly before beginning.
- State the sankalpa: protection, enemy-subduing, and prosperity/booty for the patron.
The rite
- Recite the sukta in triṣṭubh cadence with forceful enunciation, especially the imperative verbs (e.g., vi-jahi, hanāva).
- During verses that ‘draw near’ Manyu (e.g., 4.32.6), gesture inward/close (as if bringing a shield over the patron).
- At wealth-bestowing lines (e.g., ‘viśvā vasūni ā bhara’), conclude with a firm sealing utterance and a protective circumambulation of the patron or the ritual spot.
What it needs
- No fixed substances are required by the text; operative ‘substance’ is tapas/tejas (ardour).
- Optional: weapon or staff as a symbolic vajra; water for sipping (ācamana) as preparatory purification.
When
Performed when facing conflict, before engagement/contest, or at moments of perceived hostile pressure; traditionally suited to dawn or before undertaking a risky action.
Amulets
- Optional symbolic vajra/weapon-token or staff representing Indraic force (vajrin)
How it is prepared
No material preparation is mandated; cultivate tapas (focused heat/resolve) and, if using a token, hold or place it before the patron during recitation.
Frequently Asked Questions
Both: Manyu is wrath as a disciplined power, treated as a deity. The hymn personifies anger as a divine force that can be invoked to protect, attack obstacles, and secure victory.
Its primary Atharvanic use is abhicārika—subduing hostile forces and enemies in a martial/protective frame. Traditional framing emphasizes defense, vigilance, and the restoration of safety and rightful strength for the patron.
This identification expands Manyu into a total power: Indra for battle, Varuṇa for sovereign restraint/order, Jātavedas (Agni) for fiery energy, and Hotṛ for ritual efficacy—so the invoked force can act on every level of protection and success.
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