Atharva Veda 20.87.5: Kanda 20, Anuvaka 9, Sukta 87, Mantra 5
Sukta 87
प्रेन्द्र॑स्य वोचं प्रथ॒मा कृ॒तानि॒ प्र नूत॑ना म॒घवा॒ या च॒कार॑ । य॒देददे॑वी॒रस॑हिष्ट मा॒या अथा॑भव॒त् केव॑लः॒ सोमो॑ अस्य
préन्द्रasya vocaṃ prathamā́ kṛtā́ni prá nū́tanā maghávā yā́ cakā́ra | yád éd ád vīrasahiṣṭh māyā́ áthābhavat kévalaḥ sómo asya
Forth will I speak Indra’s earliest deeds, and forth the later which the Bounteous wrought: when then, O best helper of heroes, by thy wondrous craft, thereafter the Soma became his alone.
मैं इंद्र के पुराने काम बताता हूँ, और नए भी जो उसने किए। वो जो सबसे अच्छा सहायक है, उसकी माया देखो। उसके बाद सोम सिर्फ उसका हो गया।
The meaning
What it says
The speaker will proclaim Indra’s earliest deeds and his later ones. By his wondrous craft, O best helper of heroes, the Soma became his alone.
The inner meaning
Narrating the deity’s ‘first and later deeds’ is a technique of empowerment: memory of victorious patterns installs confidence. ‘Māyā’ is strategic intelligence/skill. ‘Soma became his alone’ symbolizes exclusive claim over the prize—focus, rightful entitlement, and the ability to consolidate gains.
The truth in it
Victory is sustained by remembering exemplars of power and by skillful strategy; rightful rewards accrue to disciplined focus.
What it is for
- Kind of hymn
- Paustika / Saṃgrāmika (victory and prize-acquisition)
Its aim
To empower the patron by proclaiming Indra’s deeds and to secure exclusive possession of the ‘prize’ (metaphorized as Soma).
Word by Word
Pada patha
प्र । इन्द्रस्य । वोचम् । प्रथमा । कृतानि । प्र । नूतना । मघवा । या । चकार । यत् । इत् । अद । वीरसहिष्ठ । माया । अथ । अभवत् । केवलः । सोमः । अस्य
- प्र
- forth; forward (prefix)forth; forward (preverb of proclamation, setting the hymn as efficacious utterance)Indeclinableउपसर्ग/अव्ययRoot प्र (उपसर्ग) / प्र (अव्यय)
- इन्द्रस्य
- of IndraNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive relation)Root इन्द्र (प्रातिपदिक)
- वः
- to/for you; of youPronounषष्ठी/चतुर्थी, बहुवचन (enclitic)Role सम्प्रदान (to/for you) / सम्बन्ध (of you) (contextual)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- वोचम्
- I spoke; I proclaimedI proclaim; I utter (performative recitation as ritual act)Verbलुङ् (अorist), उत्तमपुरुष, एकवचन, परस्मैपदRoot वच् (धातु)
- प्रथमाः
- firstAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचन (कृतानि इति सह विशेषणम्)Role कर्तृ/कर्म-विशेषण (agreeing with object)Root प्रथम (प्रातिपदिक)
- कृतानि
- deeds; things donedeeds done; exploits accomplished (karman as mythic prototype)Participle (verbal adjective)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्म (things done) (object of ‘वोचम्’)Root कृ (धातु) → कृत (कृदन्त-प्रातिपदिक)
- प्र
- forth; onwardalso forth; anew (continuation of proclamation)Indeclinableउपसर्ग/अव्ययRoot प्र (उपसर्ग) / प्र (अव्यय)
- नूतनानि
- newAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन (कृतानि इति सह)Role कर्म-विशेषणRoot नूतन (प्रातिपदिक)
- मघवा
- the bountiful one (Indra)the bountiful one (Indra as giver of prizes/wealth)Noun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole कर्ता (of ‘चकार’)Root मघवन् (प्रातिपदिक; इन्द्रस्य उपाधि)
- यानि
- which (things)Pronounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्म (object of ‘चकार’)Root यद् (सर्वनाम-प्रातिपदिक)
- चकार
- he has done; he didVerbलिट् (परिपूर्ण/परोक्ष), प्रथमपुरुष, एकवचन, परस्मैपदRoot कृ (धातु)
- यत्
- when; since; that whichwhen; in that (introducing a decisive episode)Indeclinable (relative)सम्बन्धक-अव्यय (यत्…तत्-सम्बन्धः)Root यद् (सर्वनाम-प्रातिपदिक)
- एतत्
- thisPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म/विषय (contextual: ‘this’ act/state)Root एतद् (सर्वनाम-प्रातिपदिक)
- देवी
- the goddessNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्ता (of implied action/agency in clause)Root देवी (प्रातिपदिक)
- रसहिष्ट
- most mighty/most victorious (lit. best at ‘rasa’/strength)Adjectiveपुंलिङ्ग, सम्बोधन, एकवचन (वीर-संबोधनस्य विशेषणम्)Role सम्बोधनRoot रसहिष्ट (प्रातिपदिक; बहुव्रीहि/विशेषण)
- मायाः
- powers; arts; magical devicesNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्ता/विषय (the ‘powers/arts’ as subject)Root माया (प्रातिपदिक)
- अथ
- thenthen; thereafter (result marker)Indeclinableअव्ययRoot अथ (अव्यय)
- अभवत्
- becamethere came to be; it became (eventuation of the outcome)Verbलुङ् (अorist/imperf.-like), प्रथमपुरुष, एकवचन, परस्मैपदRoot भू (धातु)
- केवलः
- alone; only; purealone; sole; unmixed (exclusive possession/remaining residue)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषण (agreeing with ‘सोमः’)Root केवल (प्रातिपदिक)
- सोमः
- SomaNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्ता (of ‘अभवत्’)Root सोम (प्रातिपदिक)
- अस्य
- of him/thisof him; his (belonging to Indra in the episode)Pronounपुं/नपुंसक, षष्ठी, एकवचनRole सम्बन्ध (genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- प्र + इन्द्रस्य + वः + वोचम् + प्रथमाः + कृतानि + प्र + नूतनानि + मघवा + यानि + चकार । यत् + एतत् + देवी + रसहिष्ट + मायाः + अथ + अभवत् + केवलः + सोमः + अस्य । Notable: प्रेन्द्रस्य = प्र + इन्द्रस्य
- वोचं = वोचम् (anusvāra/orthographic)
- नूतना = नूतनानि (neut. pl. with kृतानि)
- यदेदद् = यत् + एतत्
- अथाभवत् = अथ + अभवत्
- सोमो = सोमः (visarga before vowel)
Seer, deity and metre
- Rishi
- Rigvedic provenance (Indra-stuti tradition)
- Devata
- Indra (with Soma as associated sacral substance)
- Chandas
- Triṣṭubh
- Rasa
- Vira and Adbhuta
Sāyaṇa reads the verse as a laudatory ‘kīrtana’ whose recital itself strengthens Indra’s presence. ‘Māyā’ is not illusion but upāya/kaushala (effective stratagem). ‘Kevalaḥ somaḥ’ is glossed as Indra’s exclusive enjoyment/possession of the oblation, marking triumph and rightful appropriation of the sacrificial prize.
Indra-stuti seer complex (Rigvedic provenance in AV 20)
Praise as performative power; securing the ‘prize’ through recounting Indra’s deeds; linking victory to soma-appropriation motif.
Demonstrates Atharvanic use of narrative praise (stuti) as a charm: the story itself is the spell that consolidates gain.
Indra (with Soma as associated sacral substance)
Archetypal victor who claims Soma (power/essence) and distributes boons; model of strategic conquest through māyā (skill).
Soma-associated uplift: invigorates mood and vitality symbolically; counters lethargy and discouragement by ‘exhilaration’ motif.
Protects the patron’s claim to rewards; wards off competitors who would seize the ‘Soma’ (prize).
4×11; declarative opening (‘pra… vocam’) followed by vocative address and culminating ‘Soma became his alone’.
RV cadence preserved; careful articulation of sandhi around ‘prendra̍sya’ and ‘kevalaḥ somo’.
Heroic proclamation with a climactic possessive closure.
Builds momentum through storytelling; ends with a strong sense of secured prize and exclusivity.
Recite as a ‘stuti’ before competitive undertaking (battle, contest, litigation-as-contest).
Offer a libation (or symbolic water if domestic) while uttering ‘kevalaḥ somaḥ’ to mark the intended exclusivity of gain.
Conclude with a silent grasping gesture (ādāna) toward the prize/goal, ritually ‘making it one’s own’.
Kauśika Sūtra: Indra-hymn recitations for success and acquisition; AV20 material often used in śrauta-adjacent performances (crosswalk to Vaitāna practice needed per edition).
Atharvan: stotra-reciter who converts narrative of divine appropriation into a juridical-ritual claim for the patron.
Recite when seeking to ‘win the prize’—promotion, grant, contract, award—especially where exclusivity matters. If appropriate, offer a simple sweet drink (non-alcoholic) as a Soma-analogue in devotional mode.
Before submission/interview/contest; on waxing moon nights for ‘Soma’ resonance.
Purohita may frame as victory-stuti; in domestic practice, reciter maintains ethical intent: ‘win without deceit’.
Use as a focus mantra before competitive presentations; treat ‘māyā’ as preparation and strategy.
Soma
Soma is both sacral beverage and concentrated essence: the sweet, potent reward of effort; ‘kevalaḥ’ stresses undivided possession—focus and consolidation.
Motivational rehearsal and narrative identity building; reinforcing a ‘winner script’ and focus on outcome consolidation.
Competitors/rivals seeking the same reward
To empower victory and secure exclusive possession of the prize (metaphorized as Soma); strengthen patron’s claim and renown.
Stuti-as-charm: proclaiming deeds (past+present) to transfer Indra’s victorious pattern; strategic ‘māyā’ invoked as skillful means.
Loss of prize, dilution of gains, being outmaneuvered
Prize acquisition, recognition, exclusive benefit
- प्रथमा कृतानि (prathamā kṛtāni)
- foundational victories; core strengths
- नूतना (nūtanā)
- ongoing adaptability; fresh strategies
- मघवा (maghavā)
- capacity to bestow and to gain abundance
- वीरसहिष्ठ (vīrasahiṣṭha)
- support for courage, leadership, and allied strength
- माया (māyā)
- strategy, skill, intelligent means
- सोमः (somaḥ)
- the prize, exhilaration, concentrated essence, exclusive attainment
Recall and embody ‘earliest and later deeds’: integrate past successes and current strategy into one steady intention.
svādhiṣṭhāna
Moderate rhythmic breathing; on exhale silently repeat ‘somaḥ kevalaḥ’ to cultivate single-pointedness.
A luminous Soma cup at the heart; Indra’s vajra seals it with a golden ring—your energy and reward are not scattered.
Joyful determination; strategic clarity.
Chant 5–11 times, then write the next strategic step (māyā) you will take; conclude with a gratitude thought to keep prosperity non-toxic.
प्रेन्द्रस्य (prendra̍sya): articulate sandhi prā + indrasya as ‘prendra’; keep ‘ndra’ clear; वीरसहिष्ठ (vīrasahiṣṭha): long ‘ī’; retroflex ‘ṣṭh’; माया (māyā): long ‘ā’ both times; केवलः (kevalaḥ): ‘ke’ clear; visarga soft
Triṣṭubh proclamation; start strong on ‘pra… vocam’; keep vocatives (‘maghavā’, ‘vīrasahiṣṭa’) clearly addressed; land firmly on ‘kevalaḥ somaḥ’.
Do not rush ‘māyā’; give it a deliberate, skillful tone. Make the last pāda conclusive.
Heroic storytelling voice; confident, not shouted.
In Atharvanic domestic magic, ‘Soma’ can be treated as the ‘prize-essence’: chant to prevent dilution/leakage of gains after success (protecting what was won).
5 times
Competing for an exclusive opportunity; needing strategy and consolidation of gains.
Before competitive events; after a win to ‘seal’ the result and prevent reversal.
Greater focus, strategic thinking, confidence in rightful claim; steadier joy rather than anxious grasping.
Avoid manipulative ‘māyā’ that harms others; keep actions lawful to preserve ‘good report’ and avoid backlash.
Soma functions as both concrete oblation and abstract ‘prize-essence’. The mantra’s claim ‘Soma became his alone’ models exclusive acquisition; in Atharvanic pragmatics, naming the substance effects control over its distribution.
It encodes a competitive economy of sacrificial goods and prestige: Indra’s rightful sole enjoyment legitimizes the patron’s desire to monopolize winnings, mediated by priestly speech.
The style is RV-like; particles (éd, ád) and epithets (vīrasahiṣṭha, maghavā) are classic Rigvedic. The verse reads as a transplanted RV stanza rather than an Atharvanic innovation.
Gopatha’s theory of efficacy privileges stuti as a means of ‘bringing’ the deity; cataloguing Indra’s deeds is itself a summoning and strengthening, enabling the patron’s claim to the sacrificial/competitive ‘Soma’.
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