Atharva Veda 20.52.2: Kanda 20, Anuvaka 6, Sukta 52, Mantra 2
Sukta 52
स्वर॑न्ति त्वा सु॒ते नरो॒ वसो॑ निरे॒क उ॒क्थिनः॑ । क॒दा सु॒तं तृ॑षा॒ण ओक॒ आ ग॑म॒ इन्द्र॑ स्व॒ब्दीव॒ वंस॑गः
sváranti tvā suté náro váso niréka ukthínaḥ | kadā sutáṃ tṛṣāṇá óka ā́ gama índra svabdī́va váṃsagaḥ ||
The men, the Uktha-chanters, cry aloud to thee at the Soma pressed, O bounteous one, with no reserve. When, thirsting for the pressed draught, wilt thou come homeward to our house, O Indra, well-armed, winner of the prize?
സോമം പിഴിഞ്ഞപ്പോൾ, ഹേ വസു (ഉദാരനേ), ഉക്ഥ-ഗായകരായ പുരുഷന്മാർ ഒരു മടിയുമില്ലാതെ നിന്നെ ഉച്ചത്തിൽ വിളിക്കുന്നു. പിഴിഞ്ഞ പാനത്തിനായി ദാഹിച്ച നീ എപ്പോൾ ഞങ്ങളുടെ വീട്ടിലെ ഓകത്തിലേക്ക് വരും, ഹേ ഇന്ദ്രാ—സുസജ്ജൻ, സമ്മാനവിജേതാവേ?
The meaning
What it says
Uktha-chanters cry loudly to Indra at the pressed Soma, holding nothing back; they ask when he will come home to their house, thirsting for the draught—well-armed, prize-winner.
The inner meaning
The verse dramatizes desire and invitation: wholehearted calling draws inner strength ‘home’ into the body/household. ‘Thirst for Soma’ mirrors the mind’s thirst for joy, courage, and inspired energy.
The truth in it
Help comes where it is sincerely invited and properly prepared; offering (effort, devotion, clarity) creates a home for power to arrive.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Indra-Soma liturgy (Rigvedic reprise within AV 20)
Its aim
To summon Indra to the Soma and secure his presence for victory, wealth, and successful completion of the offering.
Word by Word
Pada patha
स्वरन्ति । त्वा । सुते । नरः । वसो इति । निः-रेकः । उक्थिनः । कदा । सुतम् । तृषाणः । ओके । आ । गम । इन्द्र । स्वब्दीव । वंसगः
- स्वरन्ति
- they sing/raise their voicethey sound forth, sing aloud (ritual acclaim; the voiced summons that draws the deity)Verbलट् (वर्तमाने), प्रथमपुरुष, बहुवचनRole क्रिया (मुख्य क्रियापद)Root √स्वर् (स्वरति)
- त्वा
- you (as object)thee (Indra as the invoked recipient)Pronounद्वितीया, एकवचनRole कर्मRoot युष्मद् (त्वद्)
- सुते
- at the pressed (Soma)at the pressed (Soma); in the Soma-pressing riteNounसप्तमी, एकवचनRole अधिकरणRoot सुत (√सु/√सो ‘to press’ → सुत ‘pressed Soma’)
- नरः
- menmen, worshippers (pressers/chanters; ritual agents)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot नर
- वसो
- O Vasu (good one/wealth-giver)O good one, O wealthy one (vocative epithet; giver of riches)Noun (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot वसु
- निरेके
- O unequalled oneAdjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot निरेक (निर्-एक) / निरेका (Vedic adj. ‘without equal, unmatched’)
- उक्थिनः
- hymn-singers/chantershymn-singers, reciters of uktha (those whose praise is the efficacious instrument)Noun/Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (नरः का विशेषणम्)Root उक्थिन् (उक्थ + इन्)
- कदा
- when?Indeclinableप्रश्नार्थक अव्ययRole काल-विशेषण (क्रियाविशेषण)Root कदा
- सुतम्
- the pressed SomaNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (आ-गम् इत्यस्य)Root सुत (√सु/√सो)
- तृषाणः
- thirsting, eager to drinkParticiple (adjectival)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (इन्द्रस्य विशेषणम्)Root तृष् (तृष्यति) → तृषाण (Vedic pres. act. ptc.)
- ओके
- in the house/hometo the house, at the dwelling (the sacrificer’s place; domestic locus of rite)Nounनपुंसकलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot ओकस्
- आ
- hither, towardshither, unto (directive particle of invitation)Preverb/Indeclinableउपसर्ग (गम् धातोः सह)Role क्रियाविशेषणRoot आ
- गम
- come!Verbलोट् (आज्ञार्थे), मध्यमपुरुष, एकवचन; परस्मैपदRole क्रिया (आह्वान)Root √गम्
- इन्द्र
- O IndraNoun (proper name)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र
- स्वब्दीव
- O sweet-sounding onelike one well-armed/well-equipped (epithet; ‘having good weapons/means’, hence effective)Adjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot स्वब्दीव (Vedic epithet; स्वब्द/स्वप्-दीव इत्यादि व्युत्पत्तिः—‘sweet-voiced/pleasant-sounding’)
- वंसगः
- O frequent-goer/visitorwinner, achiever, successful one (bringer of gain; ‘one who obtains’)Adjective/Noun (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot वंसग (Vedic epithet; ‘going/coming, frequenting’—ग-प्रत्ययान्त)
Sandhi Notes
- (1) ‘ओक॒ आ’ = ओके + आ (स्वर-संहितायां संयोगः)
- (2) ‘गम॒ इन्द्र’ = गम + इन्द्र (स्वर/संहिता-संयोगः, विसर्गादि नास्ति)
- अन्यत्र स्पष्ट सन्धि-परिवर्तनं न दृश्यते।
Seer, deity and metre
- Rishi
- As in the Rigvedic source of AV 20.52 (Indra-Soma context; r̥ṣi attribution follows RV tradition for the borrowed hymn—edition-dependent).
- Devata
- Indra (invited to Soma).
- Chandas
- Triṣṭubh (Rigvedic-style; AV 20 commonly preserves RV meters).
- Rasa
- Vira and Adbhuta
Sāyaṇa takes ‘sváranti’ as the loud ritual acclaim that functions as āhvāna (effective invitation). ‘niréka’ is read as ‘without remainder’, i.e., with full voice and full praise. ‘óka’ is the sacrificer’s dwelling/seat of rite; the mantra is a direct summons to Indra to approach the Soma. ‘svabdīva’ is glossed as ‘having good weapons/means’ (sv-āyudha/upanayana), marking Indra’s capacity to grant victory and wealth.
Rigvedic Indra-Soma hymn tradition (AV 20.52 borrowing); ṛṣi per RV source (often Kaṇva-related in this hymn complex; edition-dependent)
Soma-liturgical invitation (āhvāna) and victory/wealth solicitation through uktha
A classic ‘inviting’ stotra: in Atharvanic usage it becomes a domestic summoning charm—calling Indra’s power into the home as prosperity and protection.
Indra (invited to Soma)
Receives Soma and empowers victory, wealth, and successful completion of offerings; protector of patrons.
Indirect: strengthens vitality and confidence; restores ‘tone’ (ojas-like) through empowerment imagery.
High: ‘well-armed’ Indra as guardian invited into the house (okaḥ).
4 × 11 (with RV-style caesura; AV sandhi may require careful counting)
AV 20 generally preserves RV triṣṭubh; slight phonetic differences can shift syllable resolution.
Calling-and-response energy; urgent interrogative ‘kadā’ drives forward motion.
Summoning force: builds expectancy and draws attention inward/outward toward arrival.
Prepare the offering-space; seat the sacrificer and establish the fire(s) as appropriate to the rite being performed.
Press/prepare the Soma (or Soma-substitute in non-śrauta domestic adaptation).
At the moment of invitation (āhvāna), the Atharvan priest recites the mantra facing the offering, directing ‘ā́ gama’ toward the deity.
Accompany recitation with an offering gesture (presentation of the pressed draught), and a vocal intensification on the invitation words (per Sāyaṇa’s ‘sváranti’ as loud acclaim).
Conclude with a brief silence/attention interval to mark the deity’s ‘arrival’ and proceed to the next recitation/offering.
Kauśika Sūtra: AV 20 is largely Rigvedic material used in śrauta-style recitation; in domestic Atharvanic practice these verses are deployed as āhvāna/mantra for Indra in Soma-associated performances (cross-applied with Vaitāna procedures). Exact Kauśika numbering varies by edition; consult Kashikar/Caland for AV 20 Indra-hymn deployment.
Atharvan/Brahman as ritual technologist: performs the efficacious summons (āhvāna), ensures correct timing with the Soma presentation, and safeguards the rite’s success through accurate recitation.
Recite when inviting auspicious power into the home: before hosting guests, launching a business, starting harvest work, or beginning a competitive endeavor.
Morning; or immediately before the key action (departure, negotiation, contest).
Optional; can be performed by household head with a simple offering (water/milk) as Soma-substitute in modern domestic setting.
Use as a ‘threshold chant’ at the doorway; pair with offering a cup of water and a brief moment of gratitude.
Soma (pressed juice); Uktha (formal praise-recitation)
Soma is both offering and catalyst: a ‘drinkable’ potency that converts praise into victory; uktha is the spoken instrument that ‘opens the door’ of the house to Indra.
Lethargy, low vitality, dispiritedness; ‘absence of protective strength’ (symbolic)
Āhvāna (invitation) + empowerment: calling strength ‘home’ to restore readiness and resilience
Kindling agni metaphorically (through Soma-Indra dynamism); countering kapha-tamas stagnation via energizing invocation
Motivational priming; community/ritual support for fatigue and demoralization (adjunct only).
Summon Indra to the prepared offering/home to secure victory, wealth, and successful ritual/undertaking.
Hospitality-magic: prepare (Soma/offer), call loudly, invite to ‘home’ (okaḥ) so the deity’s power dwells with the patron.
Failure of undertakings, weakness, rival pressure, inauspicious delays
Wealth, prizes, cattle, success in contests/efforts
- सुते (sute)
- Prepared potency; readiness through disciplined preparation
- उक्थिनः (ukthinaḥ)
- Articulate intention; the community of inner faculties praising together
- स्वरन्ति (svaranti)
- Unreserved expression; breaking inhibition to summon strength
- वसो (vaso)
- Generosity of life-force; abundance principle
- तृषाणः (tṛṣāṇaḥ)
- Spiritual appetite; longing that magnetizes grace
- ओकः (okaḥ)
- Embodied life; the inner dwelling where power must be integrated
- स्वब्दीव (svabdīva)
- Preparedness; boundaries and competence
- वंसगः (vaṃsagaḥ)
- Achievement, success, tangible results
Invite strength ‘home’: feel the body as okaḥ (dwelling) receiving luminous power.
muladhara
3-part breathing (dirgha) to create ‘space’ for arrival; emphasize grounded exhale
A strong protector entering through the heart-door, standing at the inner threshold with calm power
Grounded vigor; readiness
Chant 3 times at the doorway or before practice; then do 5 minutes of steady asana or walking to embody ‘arrival’.
Keep strong udātta rises on índra, súte, svaránti, kádā, tṛ́ṣāṇaḥ, ā́ gam.
Interrogative ‘kadā’ should sound genuinely questioning—inviting, not complaining.
Calling voice—firm and open; avoid strain
Domestic adaptation may replace Soma with clean water/milk as symbolic offering; the key is ‘preparedness + invitation’.
3 times
Before an important undertaking requiring courage, support, and success; when the home feels ‘without protection’.
Right before leaving home; before negotiations/competitions; when beginning a workday that needs drive.
Greater motivation, sense of protection, and auspicious momentum.
Avoid reciting in anger; the invitation works best with hospitality and clarity. Not a substitute for medical/psychological treatment.
Soma is both offering and stimulant: the mantra’s performative ‘come’ is anchored in the material availability of the pressed juice (‘sutám’). The substance is construed as the attractor of Indra; the speech-act (‘ā́ gama’) is the activation key that turns the prepared Soma into a socially and cosmically effective invitation.
Agency is distributed: ‘naras’ (men/pressers) and ‘ukthinās’ (specialist reciters) collectively summon the deity, implying a stratified ritual labor where trained speech specialists mediate divine access for the household/patron.
The diction is characteristically Rigvedic (uktha-, soma-pressing, direct Indra-invocation). AV 20 largely preserves RV archaism rather than innovating; the formulaic imperative invitation and epithets align with RV Indra-Soma style.
Gopatha’s general Atharvanic theory treats mantra as operative force when correctly timed and voiced; here, loud acclaim (‘sváranti’) and the presence of Soma provide the conditions for efficacy: correct speech + correct offering = compelled divine attendance.
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