Sukta 83
Rishi: RV-derived seer attribution (AV 20 borrowing); depends on RV locus.
Devata: Indra
Chandas: Anuṣṭubh-like (protective formula style); exact scansion depends on recension/edition.
AV 20.83は『リグ・ヴェーダ』から借用された短いインドラ護持の讃歌で、施主集団と個々の誦者の双方に対し、堅固で層をなす「三重の」庇護を求める。とりわけ、武器のように眩く、あるいは激しく閃く脅威を退け、戦闘や牛の略奪（家畜襲撃）の状況において、インドラを最も身近な「身体の守護者」（tanūpā）として請い願う。
Kind of charm
Mantras
Mantra 1
इन्द्र॑ त्रि॒धातु॑ शर॒णं त्रि॒वरू॑थं स्वस्ति॒मत्। छ॒र्दिर्य॑च्छ म॒घव॑द्भ्यश्च॒ मह्यं॑ च या॒वया॑ दि॒द्युमे॑भ्यः
インドラよ、三重に据えられた避難処、三重の城壁にして福祉に満つる者よ。施与する者たちにも、また我にも、汝の覆護を与えよ。われらより、きらめく敵どもを追い払え。
Mantra 2
ये ग॑व्य॒ता मन॑सा॒ शत्रु॑माद॒भुर॑भिप्र॒घ्नन्ति॑ धृष्णु॒या। अघ॑ स्मा नो मघवन्निन्द्र गिर्वणस्तनू॒पा अन्त॑मो भव
牛を求める心をもって敵に挑み、勇敢にこれを打ち倒す者たち——そのゆえに、われらのために、施与のインドラ、讃歌を喜ぶ者よ、われらの身を守る最も近き護り手となれ。
Inside Sukta 83
How it unfolds
- How it opens
Indra is hailed as tri-dhātu refuge and tri-varūtha rampart, rich in svasti (welfare).
- What it asks
Grant a protective covering to patrons and to me; drive away the ‘flashing’ aggressors; be the nearest guardian of our bodies.
- Where its power lies
Protection is framed as structural and layered—Indra himself is the fortress—so harm is expelled rather than merely endured.
- How it closes
The hymn ends by fastening Indra’s guardianship onto the body (tanūpā anta̍maḥ), sealing protection at the most intimate level.
Famous verses
त्रिधातु शरणं त्रिवरूथं (tri-dhātu śaraṇaṃ tri-varūtham)तनूपा अन्तमो भव (tanūpā antamo bhava)Kind of hymn
Rakṣoghna / Apotropaic Protection (with Indra as guardian)
What it is for
Layered protection (“triple refuge”), removal of hostile assaults, and establishment of Indra as the closest bodily guardian for the patron and the individual.
Who it is for
Householders and community leaders seeking safety; kṣatriya/patron groups concerned with raids, weapons, and cattle-wealth protection; any reciter needing apotropaic shielding.
Also used as
- Kṣatriya-protection (conflict/raid context)
- Paustika (wealth/cattle-security implication)
The deity
Indra is invoked as the warrior-guardian and benefactor (Maghavan), the hymn-delighting lord (Girvaṇas), and the intimate protector of embodied life (Tanūpā). In this sukta he functions less as a mythic slayer and more as a living rampart—an enclosing refuge that keeps harm at a distance.
Powers of the deity
- Creates layered refuge and fortification (śaraṇa, varūtha)
- Drives away hostile, “flashing” threats (weapons/raiders/demonic forces)
- Grants welfare and safe dwelling (svastimat, chardi)
- Protects the body directly as tanūpā (nearest personal guardian)
- Supports victory and security in cattle-wealth disputes and raids
Why the deity is called
To obtain a triple, welfare-bearing protection for community and self, and to repel violent or dazzling attackers while making Indra the nearest guardian of the reciter’s body.
The seer
- RV-derived seer (depends on Rigveda locus for this verse-set)Angiras. Rakṣoghna and kṣatriya-style protective formulas: calling Indra as fortress/refuge, repelling hostile assault, securing bodily guardianship and victory-protection in raids or battle.
Other hymns of this seer
- AV 20.1–20.136 (general RV-borrowed corpus; specific attribution varies by RV source-hymn and edition)
Preparing for the rite
- Choose a clean, quiet place; face east or north.
- Perform ācamana and brief mental saṃkalpa: protection for self and one’s people.
- Optionally mark a boundary (paridhi) mentally or with a simple line of water as a protective perimeter.
The rite
- Recite 20.83.1 to establish Indra as ‘triple refuge’ and request chardi (covering/shelter).
- Recite 20.83.2 to appoint Indra as tanūpā—nearest guardian of the body—especially when threat is imminent.
- Conclude with silent visualization of a threefold rampart around the reciter/household and the driving-away of hostile ‘flashing’ forces.
What it needs
- None required (verbal/mental protective charm).
When
At the start of travel, before entering contested space, at dusk/nightfall for apotropaic guarding, or immediately upon fear of assault/raid.
Frequently Asked Questions
It asks Indra to become a threefold protective refuge and to drive away violent, ‘flashing’ threats, while guarding the reciter’s body at the closest level.
The ‘triple’ imagery emphasizes layered, stable protection—Indra is envisioned as a fortified shelter surrounding the person and the group from multiple sides.
No. The hymn functions as a verbal/mental protective charm; it can be recited with simple purity practices and focused intention, especially before travel or during fear of attack.
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