Atharva Veda 19.13.4: Kanda 19, Anuvaka 2, Sukta 13, Mantra 4
Sukta 13
स इषु॑हस्तैः॒ स नि॑ष॒ङ्गिभि॑र्व॒शी संस्र॑ष्टा॒ स युध॒ इन्द्रो॑ ग॒णेन॑ । सं॒सृ॒ष्ट॒जित् सो॑म॒पा बा॑हुश॒र्ध्यु॑१ग्रध॑न्वा॒ प्रति॑हिताभि॒रस्ता॑
sá íṣuhastáiḥ sá niṣaṅgíbhiḥ vaśī saṃsrā́ṣṭā sá yúdha índrō gaṇéna | saṃsṛṣṭajít sómapā́ bāhuśardhyù ugrádhanvā pratihitā́bhir ástā́ḥ
He with the arrow-handed, he with the weapon-bearers—masterful, the arranger; he in the battles, Indra with his troop: winning by close array, Soma-drinker, strong-armed, fierce-bowed, a shooter with well-aimed shafts.
Dia yang bertangan-panah; dia yang bersama para pembawa senjata—berkuasa, sang penyusun; dia dalam pertempuran, Indra beserta pasukannya. Menang dengan rapatnya barisan, peminum Soma, berlengan kuat, berbusur garang, pemanah dengan anak-panah yang tepat sasaran.
The meaning
What it says
A martial praise of Indra as commander of a coordinated troop: he bears arrows and weapons, forms tight battle-array, drinks Soma, and shoots well-aimed shafts for victory.
The inner meaning
Disciplined aggression: the psyche’s scattered impulses (weapons/troop) are gathered into a single commanded intention (Indra as organizer), so action becomes accurate rather than wasteful or panicked.
The truth in it
Power is most effective when aligned—tools, companions, and will must be ‘in formation’; clarity of aim converts raw force into decisive outcome.
What it is for
- Kind of hymn
- Abhicarika (martial; troop-cohesion and weapon efficacy)
Its aim
To empower a coordinated armed band, ensuring accurate missiles and disciplined array under Indra’s mastery.
Word by Word
Pada patha
सः । इषुहस्तैः । सः । निषङ्गिभिः । वशी । संस्रष्टा । सः । युधः । इन्द्रः । गणेन । संसृष्टजित् । सोमपाः । बाहुशर्ध्युः । उग्रधन्वा । प्रतिहिताभिः । अस्ताः ।
- सः
- hehe; that very Indra (anaphoric emphasis)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- इषुहस्तैः
- with arrow-hands (with arrows in hand)with arrow-hands; with archers/with arrows in handNounपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot इषुहस्त (प्रातिपदिक; इषु + हस्त)
- सः
- hehe; again, emphatic repetitionPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- निषङ्गिभिः
- with those bearing a quiver/weaponwith quiver-bearers/sword-bearers; armed retainers (niṣaṅga as weapon/quiver)Nounपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot निषङ्गिन् (प्रातिपदिक; निषङ्ग ‘quiver/sword’ + -इन्)
- वशी
- masterful, controllingmasterful, controlling; subduer of forcesAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot वशिन् (प्रातिपदिक)
- संस्रष्टा
- one who joins/combines (arrayed together)one who joins/arrays; organizer of the host (battle-orderer)Agent noun (participle-like)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot सम् + सृज् (धातु) → संस्रष्टृ (कृदन्त-प्रातिपदिक)
- सः
- hehe; Indra as leader in combatPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- युधे
- for battleNounस्त्रीलिङ्गः, चतुर्थी, एकवचनम् (अर्थे: ‘युद्धाय’)Role SampradānaRoot युध् (स्त्रीलिङ्ग-प्रातिपदिक)
- इन्द्रः
- IndraNoun (proper)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot इन्द्र (प्रातिपदिक)
- गणेन
- with a troop/hostwith the troop/band; with his company (gaṇa)Nounपुंलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot गण (प्रातिपदिक)
- संसृष्टजित्
- victorious when joined/arrayed (conquering in close array)winning by close array/combined onset; conqueror through united formationAdjective (compound)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot संसृष्टजित् (प्रातिपदिक; संसृष्ट + जित् ‘conquering’)
- सोमपाः
- Soma-drinkerSoma-drinker; ritually empowered warrior-godNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (वैदिके दीर्घ-आन्तः ‘-पाः’)Role KartāRoot सोमपा (प्रातिपदिक; सोम + पा ‘drinker’)
- बाहुशर्धी
- having strength in his arms / arm-strongAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot बाहुशर्धिन् (प्रातिपदिक; बाहु + शर्ध ‘troop/force’ + -इन्)
- उग्रधन्वा
- fierce-bowedfierce-bowed; terrible with the bowAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot उग्रधन्वन् (प्रातिपदिक; उग्र + धन्वन् ‘bow’)
- प्रतिहिताभिः
- with the set/placed (arrows)with well-aimed/placed (arrows); set against the foeAdjective (past passive participle used substantively)स्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot प्रति + धा (धातु) → प्रतिहित (कृदन्त-प्रातिपदिक; क्त) + -आ (स्त्री) बहुवचन
- अस्ता
- the thrower/shooterAgent nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अस् (धातु) → अस्तृ (कृदन्त-प्रातिपदिक ‘thrower/shooter’)
Sandhi Notes
- सः | इषु-हस्तैः | सः | निषङ्गि-भिः | वशी | संस्रष्टा | सः | युधे | इन्द्रः | गणेन | संसृष्ट-जित् | सोम-पाः | बाहु-शर्धी | उग्र-धन्वा | प्रति-हिताभिः | अस्ता । प्रमुखसन्धयः/समासाः: इषुहस्तैः (तत्पुरुष), निषङ्गिभिः (-इन्-प्रत्ययान्त), संस्रष्टा (सम्+सृज् → संस्रष्टृ), संसृष्टजित् (कर्मधारय/तत्पुरुष), सोमपाः (तत्पुरुष), बाहुशर्धी (तत्पुरुष), उग्रधन्वा (कर्मधारय), प्रतिहिताभिः (प्रति+धा क्त ‘प्रतिहित’ + तृतीया बहु), अस्ता (अस् धातोः ‘अस्तृ’)।
Seer, deity and metre
- Rishi
- Atharvanic tradition
- Devata
- Indra (martial leader with gaṇa)
- Chandas
- Triṣṭubh-like / mixed
- Rasa
- Vira and Raudra
Sayana emphasizes Indra as both tactical organizer (saṃsrāṣṭā) and the source of disciplined formation (saṃsṛṣṭa). The gaṇa is glossed as his attendant host/allied band; ‘Soma-drinker’ marks ritual empowerment—victory is tied to sacrificial potency.
An Atharvanic redactional voice (ṛṣi not individually specified for this verse in common indexing)
Abhicarika and kṣātra-support charms: troop-cohesion, weapon efficacy, victory-formations under Indra
Represents the Atharvan use of Indra not as distant myth but as an installable ‘battle-intelligence’ (formation, aim, command) for a human band.
Indra
Wielder of organized force: the kingly power that converts a host into a victorious array and makes missiles ‘find their mark’.
Apotropaic protection in conflict: guarding the band through cohesion, courage, and accurate counter-force; averting chaos and rout.
Triṣṭubh-like (mixed Atharvanic triṣṭubh cadence)
4 pādas with triṣṭubh tendency (≈11 syllables each), allowing Atharvanic flexibility and sandhi-driven variation
Mixed/irregular triṣṭubh common in late book 19 martial stanzas; emphasis falls on epithets in apposition
March-like, enumerative, epithets stacked to build momentum
Energizes group cohesion; ‘names-as-commands’ style makes the recitation feel like drilling a formation.
Place weapons (arrows, quivers) in a heap or on a hide/cloth.
Recite the mantra while the priest touches each weapon class at its mention (iṣuhastaiḥ, niṣaṅgibhiḥ).
Have the troop stand in ordered ranks; the priest circumambulates them once, marking ‘saṃsrāṣṭā’ (arraying).
Optionally offer a small oblation (ghee) to Indra as Somapā (ritual reinforcement), then return weapons to the fighters.
Final act: the patron draws an arrow and ‘sets’ it (pratihitā) toward the enemy quarter as a symbolic shot.
Kauśika Sūtra: victory rite involving consecration of weapons and formation (gaṇa) under Indra-mantras (edition-dependent).
Atharvan as consecrator of arms and ritual tactician: aligns verbal epithets with physical ordering of the troop and weapons.
Recited to bless defenders/guards or before a risky collective undertaking requiring coordination; can be used as a ‘kṣātra-śānti’ for the household’s protection.
Before departure; at arming; or at threshold (dvāra) before setting out
Atharvanic officiant or household head recites as empowerment and protection
Used as a ‘focus and cohesion’ chant before team tasks; avoid framing as harm—emphasize protection and disciplined restraint.
arrows; quiver/weapon (niṣaṅga); Soma (as ritual power-marker)
Weapons are extensions of will; the ‘quiver’ is latent capacity; Soma marks consecrated courage—ritually authorized force rather than mere violence.
Performance psychology for high-risk teamwork: focus, coordination, reducing panic errors (e.g., tactical teams, emergency response).
Opposing force/enemy band (implicit)
To ‘install’ Indra’s command-function into a troop so weapons are effective, formation holds, and victory is secured.
Mantric identification and epithets-as-empowerment; invoking Indra’s gaṇa and ‘close-array victory’ as a binding pattern for the group.
Rout, confusion, mis-aimed missiles, loss of cohesion
- इषुहस्तैः (iṣu-hastaiḥ)
- readiness; focused intention and precision
- निषङ्गिभिः (niṣaṅgibhiḥ)
- stored capacity; reserve strength; logistical support
- वशी (vaśī)
- self-mastery; command over fear and rage
- संस्रष्टा (saṃsraṣṭā)
- cohesion; strategic integration of parts
- गण (gaṇa)
- collective force; coordinated community
- संसृष्टजित् (saṃsṛṣṭa-jit)
- victory through unity and formation
- सोमपाः (somapāḥ)
- ritual empowerment; inspired courage
- उग्रधन्वा (ugra-dhanvā)
- intense resolve; capacity to project force
- प्रतिहिताभिः (pratihitābhiḥ)
- right targeting; ethical/strategic discrimination
Single-pointed aim (lakṣya) and coordinated action (saṅgha-śakti) under inner ‘Indra’ (commanding intellect).
maṇipūra (will/agency)
Brisk but controlled ujjāyī for 11-count phrases; brief kumbhaka at pāda ends to ‘seal’ intention
Visualize a luminous formation around the body; arrows become rays that return to the heart as disciplined energy.
Alert, steady, fearless attention
Chant standing with stable posture; feel the spine as ‘bow’ and the gaze as ‘aim’; end with a short śānti to prevent spillover anger.
Triṣṭubh-like Atharvanic recitation: clear udātta on key epithets (इन्द्रः, सोमपाः, उग्रधन्वा) with audible cadence at pāda breaks
Lean stress into appositional epithets; keep ‘saḥ… saḥ… saḥ…’ as a rhythmic anaphora
Firm, resonant, ‘command’ tone without shouting
End with a brief cooling breath or a śānti line to prevent the abhicarika charge from agitating the mind.
11 times
When a group must act in coordinated, high-stakes conditions (security, crisis response, competitive team effort).
Immediately before mobilization; or during training to cultivate cohesion and precision.
Greater steadiness, unity, and ‘right aim’—less confusion and fewer impulsive errors.
Do not use to cultivate cruelty or vendetta; pair with ethical restraint and de-escalation intent.
The verse substitutes Soma (ritual drink) for medicinal botanicals: efficacy derives from sacrificial intoxication/empowerment rather than pharmacology. Material anchors are weapons and formation, not herbs.
It encodes a war-band (gaṇa) under a leader and presumes priestly oversight of military readiness. The ‘Soma-drinker’ epithet ties martial success to sacrificial economy, implying access to ritual resources as a component of power.
Many epithets are RV-continuous (somapā, ugradhanvan), but the explicit tactical lexicon (saṃsrāṣṭā, saṃsṛṣṭajit) reads as more operational and Atharvanic in orientation, foregrounding formation and coordinated assault.
Gopatha’s tendency to interpret success as the fruit of brahman (mantra-power) plus rite aligns with ‘Somapā’: Indra’s sacrificial empowerment is mirrored by the patron’s ritual preparation, making the troop’s cohesion a sacralized tactic.
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