Atharva Veda 19.46.3: Kanda 19, Anuvaka 5, Sukta 46, Mantra 3
Sukta 46
श॒तं च॒ न प्र॒हर॑न्तो नि॒घ्नन्तो॒ न त॑स्ति॒रे। तस्मि॒न्निन्द्रः॒ पर्य॑दत्त॒ चक्षुः॑ प्रा॒णमथो॒ बल॒मस्तृ॑तस्त्वा॒भि र॑क्षतु
śatáṃ ca ná praharánto nighnánto ná tastire | tásminn índraḥ páryadatta cákṣuḥ prāṇám átho bálam astṛ́tas tvā́bhi rakṣatu
Though a hundred smiters, though slayers, they prevailed not. Therein Indra bestowed full sight, and breath, and moreover strength: may Astṛta guard thee round about.
सौ लोग तुमपे मारना आए, लेकिन कोई तुम्हे कुछ नहीं कर सका। इंद्र ने तुम्हे आँखें दी, साँस दी, और ताकत दी। अब अस्तृत तुम्हारी चारों तरफ रक्षा करे।
The meaning
What it says
Even a hundred attackers and slayers could not prevail. In that (protected condition), Indra granted sight, breath, and strength; Astṛta is asked to guard all around.
The inner meaning
The verse frames resilience: when protected, even overwhelming pressures fail. Indra’s gifts—clear perception (cakṣus), steady life-breath (prāṇa), and strength (bala)—describe a restored nervous system and embodied confidence after threat or illness.
The truth in it
True protection expresses itself as restored faculties: clarity of seeing, freedom of breathing, and capacity to stand. Victory is measured by regained life-functions, not merely by defeating an enemy.
What it is for
- Kind of hymn
- Bhaisajya (life-restoration) + Rakṣā (protection) within Mani-vidyā
Its aim
To ensure invulnerability against many assailants and to restore/secure sight, breath, and strength under Indra’s victorious paradigm, sealed by the Astṛta amulet’s protection.
Word by Word
Pada patha
शतम् । च । न । प्रहरन्तः । निघ्नन्तः । न । तस्तिरे । तस्मिन् । इन्द्रः । पर्यदत्त । चक्षुः । प्राणम् । अथो । बलम् । अस्तृतः । त्वा । अभि । रक्षतु ।
- शतम्
- a hundredNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot शत (प्रातिपदिक)
- च
- andand/evenIndeclinableअव्ययRoot च
- न
- notIndeclinableनिषेध-अव्ययRoot न
- प्रहरन्तः
- striking, smitingVerb (participle)पुंलिङ्ग, प्रथमा, बहुवचन; वर्तमानकालिक शतृ (कर्तरि)Role KartāRoot प्र-हृ (धातु) / हरन्त् (शतृ-प्रत्ययान्त)
- निघ्नन्तः
- killing, slayingslaying, beating down (those who would kill)Verb (participle)पुंलिङ्ग, प्रथमा, बहुवचन; वर्तमानकालिक शतृ (कर्तरि)Role KartāRoot नि-हन् (धातु) / घ्नन्त् (शतृ-प्रत्ययान्त)
- न
- notIndeclinableनिषेध-अव्ययRoot न
- तस्तिरे
- they overcame / they crossedthey prevailed, they overcame (negated: they did not prevail)Verbलिट् (परस्मैपद), प्रथमपुरुष, बहुवचनRoot तॄ (धातु; तॄ/तॢ—‘तरति’ भावः)
- तस्मिन्
- in/at that (one/thing)in that (situation/contest; therein)Pronounपुं/नपुंसक, सप्तमी, एकवचनRole AdhikaraṇaRoot तद् (सर्वनाम-प्रातिपदिक)
- इन्द्रः
- IndraNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot इन्द्र (प्रातिपदिक)
- परि
- around; fullyIndeclinable (preverb)उपसर्गRoot परि
- अदत्त
- gaveVerbलुङ् (अorist), परस्मैपद, प्रथमपुरुष, एकवचनRoot दा (धातु)
- चक्षुः
- eye; sighteye, sight (wholeness of perception; life-sign)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot चक्षुस् (प्रातिपदिक)
- प्राणम्
- breath; life-forcebreath, life (vital force restored/secured)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot प्राण (प्रातिपदिक)
- अथो
- and also; moreoverand also, moreoverIndeclinableनिपातRoot अथ + उ (निपात-संयोग)
- बलम्
- strengthNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot बल (प्रातिपदिक)
- अस्तृतः
- unharmed; not laid low (unstruck)Astṛta (amulet as protector)Adjective/Participleपुंलिङ्ग, प्रथमा, एकवचन; भूतकृदन्त (क्त) नञ्-पूर्वकRole KartāRoot स्तृ (धातु; ‘स्तृणोति/स्तरति’—आच्छादन/विस्तार) + नञ् (अ-)
- त्वा
- youthee (the client)Pronounद्वितीया, एकवचन (एन्क्लिटिक)Role KarmaRoot युष्मद् (सर्वनाम)
- अभि
- towards; overaround, uponIndeclinable (preverb)उपसर्गRoot अभि
- रक्षतु
- may (he) protectmay (it) protectVerbलोट् (imperative), परस्मैपद, प्रथमपुरुष, एकवचनRoot रक्ष् (धातु)
Sandhi Notes
- (1) तस्मिन्निन्द्रः → तस्मिन् + इन्द्रः (न् + इ → न्न्)
- (2) पर्यदत्त → परि + अदत्त (इ + अ → य)
- (3) प्राणमथो → प्राणम् + अथो (म् + अ → म)
- (4) बलमस्तृतः → बलम् + अस्तृतः (म् + अ → म)
- (5) त्वाभि → त्वा + अभि (आ + अ → आ)
Seer, deity and metre
- Rishi
- Atharvanic amulet tradition
- Devata
- Indra (as giver of powers) / Astṛta-maṇi (as ongoing protector)
- Chandas
- Anuṣṭubh-like (compressed narrative + blessing), though late Atharvanic diction
- Rasa
- Vira and Shanta
Sāyaṇa reads the ‘hundred attackers’ as a conventional intensifier: even multiplied violence cannot overcome the protected one. Indra’s ‘bestowal’ of eye, breath, and strength is interpreted as restoration of life-signs after assault or disease—cákṣus as integrity and auspicious perception, prāṇa as life itself, bala as bodily force—now secured by the Astṛta charm.
Unknown (maṇi-vidyā unit; Atharvanic amulet tradition)
Life-restoration (prāṇa/cakṣus/bala) under protective paradigms; sealing protection through maṇi refrain
A compact Atharvanic testimony: protection is validated by the return of faculties—seeing, breathing, strength—core signs of life regained.
Indra / Astṛta-maṇi
Indra restores and empowers after conflict; Astṛta maintains the achieved invulnerability as a continuous ward.
Supports recovery of sensory clarity, respiration/vitality, and strength after illness, shock, or assault.
Negates the efficacy of multiple aggressors; sustains an encircling shield.
Four short units with late AV flexibility; narrative in first half, boon-bestowal in second, closing refrain
Mixed syntax and compactness; refrain functions as a ‘ritual cadence marker’.
Brief, declarative, confidence-building.
Like a verbal ‘proof’: statement of invulnerability followed by restoration blessings, sealing protection.
With the amulet already bound, recite this verse while touching the client’s eyes at ‘cakṣuḥ’ and chest/nose region at ‘prāṇam’.
At ‘balam’ touch the upper arms or back to ‘install’ strength.
Conclude with a brief silent pause holding the amulet, then release with ‘abhi rakṣatu’ as the protective seal.
Kauśika Sūtra: protective amulet sequences; also applicable in rites for restoring prāṇa/cakṣus (life-signs) after fright/assault (precise sūtra numbering varies).
Atharvan as restorer of life-signs: coordinates mantra with therapeutic touch (sparśa) and maintains the protective continuity of the maṇi.
Recite while touching the eyes lightly (symbolically), then the chest, then the limbs—mapping cakṣus/prāṇa/bala; amulet worn continuously.
During convalescence; after fright/accident; before sleep for those with fear or breath-anxiety.
Householder healer; optionally with a protective cord tying or re-tying.
Used within maṇi-bandhana and rakṣā sequences for recovery/warding (Kauśika amulet sections; exact numbering varies)
As a recovery affirmation paired with gentle breathing and eyesight rest (reduced strain).
Astṛta-maṇi (amulet)
Astṛta-maṇi
The amulet is the ‘container’ that keeps the restored faculties from being re-lost; Indra’s gifts represent the reassembly of life after fragmentation.
Post-illness weakness, breath depletion, visual dimness, post-trauma debility; also generalized vulnerability.
Eyes (cakṣus); breath/chest (prāṇa)
Mythic victory claim + Indra’s reinstallation of functions (cakṣus/prāṇa/bala); amulet seals ongoing protection.
Prāṇa-vāyu support; bala as dhātu-stability; ocular clarity associated with tejas; convalescence strengthening.
Recovery support after respiratory illness or fatigue; confidence and breath regulation aiding rehabilitation.
Wearer/patient
Ensure invulnerability against many assailants and secure restoration of sight, breath, and strength; maintain protective enclosure.
Victory-declaration (they prevailed not) + divine bestowal (Indra ‘gave’) + sealing refrain; amulet as continuous ward
Attack, injury, depletion, hostile forces
Robust health and functional capacity
- शतम् (śatam)
- many stressors/assailants; cumulative adversity
- प्रहरन्तः / निघ्नन्तः (praharantaḥ/nighnantaḥ)
- acute and chronic harms—injury and depletion
- चक्षुस् (cakṣus)
- discernment; restored clarity and orientation
- प्राण (prāṇa)
- life-continuity; regulated vitality
- बल (bala)
- recovered capacity; convalescent robustness
- इन्द्रः (indraḥ)
- victorious restorative power; reinstallation of functions after crisis
Restoration triad: seeing (clarity), breathing (life), strength (stability).
Ajna (clarity/vision)
Nādi-śodhana (gentle) emphasizing smooth exhale; mentally place ‘prāṇam’ on inhale and ‘balam’ on exhale.
Indra’s light filling the eyes; a cool bright current stabilizing breath; golden weight settling into muscles and bones.
Repaired wholeness; post-crisis steadiness.
Recite once, then sit for 12 slow breaths; on each breath, note one faculty returning: sight, breath, strength.
Declarative opening with firm cadence; slight lift on ‘indraḥ’; refrain even and sealing.
Pause after ‘na tasti̱re’ to mark the victory claim; articulate cakṣuḥ and prāṇam distinctly.
Steady, reassuring; less martial than 19.46.2.
Often effective as a ‘closing’ verse after binding-on: it states the protection’s proof and the return of faculties.
3 times
After illness, after shock/fright, when breath feels weak or confidence is shaken; also for those in hostile environments.
Morning and before sleep during recovery; after re-tying/re-touching an amulet or protective thread.
Traditional: invulnerability and restored faculties; experiential: calmer breathing, steadier confidence, sense of safety.
For breathing difficulty, seek medical evaluation; do not delay urgent care.
No botanical is present; the therapeutic targets are physiological markers (sight, breath, strength). The mantra functions as a diagnostic-therapeutic script, mapping words onto body-sites (eyes, breath) in ritual touch, with the amulet as the stabilizing substrate.
Violence and vulnerability are assumed social realities; the rite offers a priest-mediated technology of resilience. Indra’s paradigm legitimates forceful protection, while the client’s safety is materially anchored in a wearable charm administered by an expert.
The ‘hundred’ hyperbole and Indra’s gift of powers are RV-compatible, but the tight coupling of narrative exemplar to amulet-protection refrain (‘astṛtas tvābhi rakṣatu’) is Atharvanic, emphasizing practical efficacy over hymnody.
Within a Gopatha-like logic, the mantra’s efficacy lies in re-establishing prāṇa and other life-functions through brahman and correct karman (touch/binding). Indra’s role supplies mythic authorization for the transfer of these faculties into the client’s embodied state.
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