Atharva Veda 20.57.4: Kanda 20, Anuvaka 6, Sukta 57, Mantra 4
Sukta 57
शु॒ष्मिन्त॑मं न ऊ॒तये॑ द्यु॒म्निनं॑ पाहि॒ जागृ॑विम्। इन्द्र॒ सोमं॑ शतक्रतो
śuṣmíntamaṃ na ū́taye dyumnínaṃ pāhi jā́gṛvim | índra sómaṃ śatakrato
Most mighty in thy force, most glorious, wakeful Guardian—keep us safe for succour. O Indra, O Soma, thou of hundred powers!
इंद्र, तुम बहुत ताकतवाले हो, बहुत चमकदार हो। जागते रह के हमें बचा। तुम सौ शक्तियों के मालिक हो, इंद्र और सोमा दोनी रूप में।
The meaning
What it says
Most mighty and most glorious, wakeful guardian—protect us for help. O Indra and Soma, O hundred-powered one!
The inner meaning
Calls for vigilant inner guardianship: the ‘wakeful’ force that notices threats early (jāgṛvim) and the exhilarating clarity of Soma that empowers decisive action. Protection is framed as ongoing alertness, not panic.
The truth in it
Safety comes from a union of strength and clarity: power without awareness is reckless; awareness without power is anxious. The mantra yokes both.
What it is for
- Kind of hymn
- Paustika / Rakṣoghna (Prosperity-protective; warding hostile powers)
Its aim
To secure vigilant divine protection and victorious might for the patron/community through Indra empowered by Soma.
Word by Word
Pada patha
शुष्मि॑न्-तमम् । नः । ऊ॒तये॑ । द्यु॒म्निन॑म् । पाहि । जागृ॑विम् । इन्द्र । सोम॑म् । शत-क्रतो इति
- शुष्मिन्तमम्
- the most mighty/most vigorousmost possessed of śúṣma (heroic force, vehement might; magically: overpowering potency)Adjectiveपुंलिङ्ग, द्वितीया-विभक्ति, एकवचन; अतिशय (तमप्-प्रत्यय)Role कर्म (पाहि—रक्षणस्य कर्म)Root शुष्मिन् (प्रातिपदिक; शुष्म ‘बल/तेज’ + -इन्)
- नः
- for us / ourof us; for us (the sacrificer’s party)Pronounषष्ठी-विभक्ति, बहुवचन (enclitic)Role सम्प्रदान (हित-सम्बन्धः: ‘for us/our’)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- ऊतये
- for help, for protectionfor aid, succour, protective help (as a saving power invoked)Nounचतुर्थी-विभक्ति, एकवचनRole प्रयोजन/सम्प्रदान (उद्देश्यः: ‘for help’)Root ऊति (स्त्रीलिङ्ग-प्रातिपदिक)
- द्युम्निनम्
- the glorious, radiantglorious, radiant; endowed with dyumná (splendour that confers victory and fame)Adjectiveपुंलिङ्ग, द्वितीया-विभक्ति, एकवचनRole कर्म (पाहि—रक्षणस्य कर्म; इन्द्रस्य विशेषणम्)Root द्युम्निन् (प्रातिपदिक; द्युम्न ‘यशस्/दीप्ति’ + -इन्)
- पाहि
- protect! guard!protect, guard (apotropaically: ward off harm and hostile forces)Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यम-पुरुष, एकवचनRole क्रियाRoot पा (धातु; ‘रक्षणे/पालने’)
- जागृविम्
- the wakeful, vigilant onewakeful, vigilant (ever-alert protector; not negligent in guarding)Adjective (participial) / Noun-epithetपुंलिङ्ग, द्वितीया-विभक्ति, एकवचनRole कर्म (पाहि—रक्षणस्य कर्म; इन्द्रस्य विशेषणम्)Root जागृवि (कृदन्त-प्रातिपदिक; √जागृ ‘जागरणे’ से ‘जागृवि’ = जागरूक/सतर्क)
- इन्द्र
- O IndraIndra (the paradigmatic victorious protector; breaker of obstacles)Noun (proper)पुंलिङ्ग, सम्बोधन-प्रथमाविभक्ति, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- सोमम्
- Soma (the soma drink/deity)Soma (the pressed draught; also the deified stimulant empowering Indra)Nounपुंलिङ्ग, द्वितीया-विभक्ति, एकवचनRole सम्बन्धित कर्म/विषयः; अत्र वाक्यांश-समाप्ति-भङ्गः—अगले पदेन सम्भाव्य क्रिया/सम्बन्धःRoot सोम (प्रातिपदिक)
- शतक्रतो
- O hundred-powered/with a hundred powers (epithet of Indra)O hundred-powered/ hundred-skilled one (Indra as possessor of manifold efficacies)Noun-epithet (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot शतक्रतु (प्रातिपदिक; ‘शत’ + ‘क्रतु’)
Sandhi Notes
- शुष्मिन्तमम् | नः | ऊतये | द्युम्निनम् | पाहि | जागृविम् | इन्द्र | सोमम् | शतक्रतो ।
- 1) ‘शुष्मिन्तमं न’ इत्यत्र संहितायां ‘-म् + न-’ के कारण अनुनासिक-स्पर्श-सन्धि/अनुस्वार-प्रवृत्ति सम्भव
- पदपाठे पृथक्।
- 2) ‘ऊतये’ दातिव-एकवचन (उद्देश्य) स्पष्ट
- ‘नः’ षष्ठी-बहुवचन एन्क्लिटिक।
- 3) ‘इन्द्र सोमं शतक्रतो’—सम्बोधन-सम्बोधन के बीच ‘सोमम्’ द्वितीया रूप में आया है
- यह ऋग्वैदिक/अथर्ववैदिक शैली में कभी-कभी अपूर्ण/अनुवर्ती क्रिया (जैसे ‘पिब’/‘जुषस्व’) की अपेक्षा करता है या ‘सोमम्’ को विषय/कर्म रूप में आगे के वाक्य से जोड़ता है।
Seer, deity and metre
- Rishi
- Rigvedic provenance (Indra–Soma hymn material reused in AV 20).
- Devata
- Indra–Soma
- Chandas
- Triṣṭubh/Jagatī-type Rigvedic cadence (AV 20 material); exact meter requires full verse scansion.
- Rasa
- Vira and Shanta
Sāyaṇa takes śuṣma as Indra’s irresistible vīrya that crushes foes; dyumna as victorious splendour granting renown; jāgṛvi as the deity’s unceasing vigilance in protecting the yajamāna. The dual address ‘Indra–Soma’ is read as the paired empowering agents of victory: Soma as the invigorating oblation and Indra as its wielder.
Rigvedic Indra–Soma hymn material
Rakṣoghna and victory-protection through Indra empowered by Soma; AV 20 preserves RV battle-guard cadence for communal safeguarding.
In Atharvan usage, Indra–Soma becomes a domestic ‘night-watch’ charm: strength plus wakefulness guarding the household/community.
Indra–Soma
Indra as protector/victor; Soma as energizing, consecrating potency that sharpens and empowers Indra’s action.
Soma as restorative uplift; supports morale and recuperative vigor (symbolically).
Wards hostile forces (rakṣas), fear, and sudden threats through vigilant guardianship and victorious power.
Likely 4 pādas × 11 (Triṣṭubh) with RV-style caesura; exact count needs full scansion with accent and sandhi.
AV 20 sometimes preserves RV cadence but may show minor phonetic leveling in recitation.
Longer, marching line—suited to protective proclamation.
Creates a ‘guard-call’ atmosphere: commanding, vigilant, expansive.
Prepare a protective rite context (rakṣā) with the Atharvan priest seated to the north of the domestic fire.
Offer an oblation (āhuti) with Soma-symbolic liquid (or substitute) while reciting the mantra to invoke Indra’s vigilant guardianship.
Conclude with a protective circumambulation (pradakṣiṇā) of the patron and household space, maintaining the mantra’s protective framing.
Kauśika Sūtra: AV 20 is largely Rigvedic reuse; these verses are typically deployed in Indra-protective prayogas alongside soma/oblatory contexts; exact Kauśika citation for 20.57 is not securely fixed without a pada-indexed Kauśika concordance.
Atharvan/Brahman supervises correctness, recites the protective formula, and ritually ‘sets’ Indra’s guarding power upon the patron (rakṣā-bandha conceptually).
Evening or before sleep: recite as a ‘night-guard’ charm at the threshold or near the sleeping space; optionally offer a small libation (water/milk) mentally as Soma.
Dusk (sandhyā) or before entering a risky environment.
Not required; a family elder may lead; priest may be called in times of communal danger.
Use as a closing chant after news exposure or stressful days to restore a sense of guarded calm.
Soma (pressed draught/oblation)
Soma is the sacralized stimulant of courage and clarity—an offering-substance that ‘turns on’ protective power. In domestic adaptation, it can be represented by milk/juice as symbolic soma.
Psychological safety ritual: reduces anxiety through structured invocation of vigilance and support; can aid sleep hygiene when used as ‘protective closure’ (without stimulating fear).
Household/community under perceived threat
To secure vigilant, glorious protection and timely help through Indra empowered by Soma.
Protective address (pāhi) + pairing of power (Indra) with consecrated potency (Soma).
Rakṣas/hostile forces, bad dreams, sudden dangers, enemies
Victory-luck and stable well-being
- शुष्मिन्तमम् (śuṣminta-mam)
- Peak vitality; mobilized courage
- द्यु॒म्निनम् (dyumninam)
- Visible success; protective charisma
- जागृविम् (jāgṛvim)
- Mindful alertness; guardian-attention
- ऊतये (ūtaye)
- Timely support; rescue principle
- सोम (soma)
- Inspirational elixir; uplift, focus, consecrated exhilaration
- शतक्रतो (śatakrato)
- Many-skilled efficacy; versatile protection
Cultivate the ‘wakeful guardian’ within—alert without agitation.
mūlādhāra (safety) and ājñā (vigilance)
Nadi-śodhana (alternate nostril) 6 rounds, then chant once slowly.
Indra as a blue-gold sentinel at the doorway; Soma as cool white light bathing the mind, keeping it clear and unafraid.
Protected, watchful calm.
Chant 7 or 14 times at dusk; end with one minute of silent listening to stabilize ‘jāgṛvi’ awareness.
RV-style accents; keep imperative ‘pāhi’ clear and emphatic.
Slight stress on ‘śuṣmintamam’ and ‘jāgṛvim’; address ‘indra somaṃ’ as a single invocation unit.
Firm, protective, steady; not aggressive.
For rakṣā, chant facing the doorway; conclude with a quiet ‘pāhi’ as sealing word.
14 times
Feeling unsafe, facing hostility, entering uncertain environments, or needing psychological steadiness.
At dusk/before sleep; before travel into crowded/tense settings.
Reduced fear, increased vigilance-with-calm, sense of support and strength.
If anxiety is severe, pair with grounding and professional support; avoid using the mantra to intensify paranoia.
The ‘substance’ here is Soma, functioning less as a botanical specimen than as a ritually processed stimulant/oblation. The mantra’s efficacy is framed as Indra’s śuṣma being activated and made present through Soma; thus the material offering is the conduit that ‘loads’ the protective speech-act with power.
Protection is requested for ‘us’ (the patron group), presuming a household/community with ritual specialists who can compel divine guardianship through correct recitation and offering. The priestly mediation (Atharvan/Brahman) is implicit in the controlled invocation of Indra–Soma as public, martial protectors.
The diction (śuṣma, dyumna, jāgṛvi, śatakratu) is characteristically Rigvedic and formulaic; AV 20 is well known as a late Atharvanic collection of Rigvedic-style hymns. The verse shows continuity rather than Atharvanic innovation.
Gopatha tends to ground efficacy in brahman (sacral speech) and correct ritual deployment; for Indraic materials, it typically aligns victory/protection with properly offered oblations and the priest’s authoritative recitation. A precise Gopatha locus for 20.57 requires a dedicated concordance.
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