
Rishi: Indra-stotra tradition (RV-derived); in AV 20 generally attributed to Rigvedic seers as per the borrowed hymn-source
Devata: Indra (Śatakratu)
Chandas: Anuṣṭubh (as in the RV source hymn-style)
Mantra 1
वार्त्रहत्याय शवसे पृतनाषाह्याय च । इन्द्र त्वा वर्तयामसि
For Vṛtra-slaying, for might, and for the winning of battles, O Indra, we set thee in motion.
Mantra 2
अर्वाचीनं सु ते मन उत चक्षुः शतक्रतो । इन्द्र कृण्वन्तु वाघतः
Hitherward, well-disposed, let thy mind and thine eye be made, O hundred-skilled Indra, by the singers’ praise.
Mantra 3
नामानि ते शतक्रतो विश्वाभिर्गीर्भिरीमहे । इन्द्राभिमातिषाह्ये
Thy names, O Śatakratu, with all our hymns we here invoke—O Indra—for the overpowering of hostile onsets.
Mantra 4
पुरुष्टुतस्य धामभिः शतेन महयामसि । इन्द्रस्य चर्षणीधृतः
With a hundred powers of him the much-praised we magnify—of Indra, the Upholder of the peoples.
Mantra 5
इन्द्रं वृत्राय हन्तवे पुरुहूतमुप ब्रुवे । भरेषु वाजसातये
Indra, the much-invoked, to smite Vṛtra—him I call unto me; in battles, for the winning of the prize of strength.
Mantra 6
वाजेषु सासहिर्भव त्वामीमहे शतक्रतो । इन्द्र वृत्राय हन्तवे
In contests be thou the overpowerer: thee we invoke, O Śatakratu—O Indra—to smite the Obstructor.
Mantra 7
द्युम्नेषु पृतनाज्ये पृत्सुतूर्षु श्रवःसु च । इन्द्र साक्ष्वाभिमातिषु
In glories, in the winning of battle, in fights, in onrushes, and in fame as well—O Indra, show strength; give aid amid hostile assaults.
Abhimāti refers to hostile pressure—enmity, aggressive intent, and harmful influence directed at a person. The hymn asks Indra to overpower and neutralize that oncoming hostility.
No. While it is saṃgrāmika in tone, it also applies to any ‘contest’ (vāja)—rivalry, public competition, or obstructive circumstances—framed as a Vṛtra-like blockage to be broken.
Not necessarily. The text itself emphasizes stotra (praise/recitation) and the invocation of Indra’s names; the ‘substance’ is primarily the voiced hymn and focused intention.