Atharva Veda 19.13.10: Kanda 19, Anuvaka 2, Sukta 13, Mantra 10
Sukta 13
इन्द्र॑स्य॒ वृष्णो॒ वरु॑णस्य॒ राज्ञ॑ आदि॒त्यानां॑ म॒रुतां॒ शर्ध॑ उ॒ग्रम्। म॒हाम॑नसां भुवनच्य॒वानां॒ घोषो॑ दे॒वानां॒ जय॑ता॒मुद॑स्थात्
índrasya vṛ́ṣṇo váruṇasya rā́jña ādityā́nāṃ marútāṃ śárdha ugrám | mahā́-manasāṃ bhuvana-cyavā́nāṃ ghóṣo devā́nāṃ jáyatām úd asthāt
The fierce host of the Maruts, of the Ādityas, of Varuṇa the King, of Indra the Bull—of the great-minded, world-shaking gods—their conquering shout hath risen aloft.
Pasukan Marut yang garang—milik para Āditya, milik Varuṇa sang Raja, milik Indra sang Banteng—para dewa yang berjiwa besar, yang menggoncang alam: laungan kemenangan para dewa itu telah bangkit tinggi.
The meaning
What it says
The terrible, fierce host of the Maruts and Ādityas—of Varuṇa the King and Indra the Bull—raises a conquering shout that rises upward, shaking the worlds.
The inner meaning
The psyche’s sovereign law (Varuṇa) and assertive power (Indra) unite with regulating forces (Ādityas) and breath-storm energy (Maruts). Their ‘ghoṣa’ is the inner roar of confidence that breaks paralysis and disperses fear-based opposition.
The truth in it
When sovereignty (ethics/order), strength, and collective vitality align, their ‘signal’ becomes irresistible—confidence is contagious, and chaos retreats.
What it is for
- Kind of hymn
- Apotropaic (terror/ghoṣa) / Jaya
Its aim
To generate a ‘victory-sound’ that panics and disperses enemies while affirming divine sovereignty over the battlefield.
Word by Word
Pada patha
इन्द्रस्य । वृष्णः । वरुणस्य । राज्ञः । आदित्यानाम् । मरुताम् । शर्धः । उग्रम् । महा-मनसाम् । भुवन-च्यवानाम् । घोषः । देवानाम् । जयताम् । उद्-अस्थात् ।
- इन्द्रस्य
- of IndraNounपुंलिङ्ग, षष्ठी (genitive), एकवचनRole सम्बन्ध (genitive relation)Root इन्द्र (प्रातिपदिक)
- वृष्णः
- of the bull/virile one (Indra as ‘the bull’)of the Bull (virile, mighty; Indra as ‘bull’)Noun/Adjectiveपुंलिङ्ग, षष्ठी, एकवचन (Vedic gen. ending -oḥ)Role सम्बन्धRoot वृषन् (प्रातिपदिक)
- वरुणस्य
- of VaruṇaNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot वरुण (प्रातिपदिक)
- राज्ञः
- of the kingNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot राजन् (प्रातिपदिक)
- आदित्यानाम्
- of the ĀdityasNounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्धRoot आदित्य (प्रातिपदिक)
- मरुताम्
- of the MarutsNounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्धRoot मरुत् (प्रातिपदिक)
- शर्धः
- host, troophost, troop, war-band (collective force)Nounनपुंसकलिङ्ग, प्रथमा (nominative), एकवचनRole कर्तृ (with implied ‘is/stands’ as predicate-nominative) / विषयRoot शर्धस् (प्रातिपदिक)
- उग्रम्
- fierce, formidableAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; here agreeing with शर्धः (nom. sg.)Role विशेषण (qualifier of शर्धः)Root उग्र (प्रातिपदिक)
- महामनसाम्
- of the great-minded (ones)of great-minded ones (magnanimous, mighty in intent)Adjective (substantival)(देवानाम् understood) पुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्धRoot महामनस् (प्रातिपदिक; महा- + मनस्)
- भुवनच्यवानाम्
- of those who set the worlds in motion / world-stirrersworld-shaking; those who make the worlds trembleAdjective (substantival)(देवानाम् understood) पुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्धRoot भुवनच्यव (प्रातिपदिक; भुवन- + च्यव ‘moving/causing to move’)
- घोषः
- the shout, acclaimshout, battle-cry, resounding acclaim (sonic weapon)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot घोष (प्रातिपदिक)
- देवानाम्
- of the godsNounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्धRoot देव (प्रातिपदिक)
- जयताम्
- may they conquer / let them be victoriousof the conquering ones; ‘as they conquer’Verbलोट् (imperative/benedictive sense), परस्मैपद, तृतीया पुरुष, बहुवचनRole कर्तृ (of the verbal action ‘conquer’)Root जि (धातु) → जय (प्रातिपदिक/धात्वादेश)
- उदस्थात्
- arose, stood up, sprang forthVerbलुङ् (aorist), परस्मैपद, तृतीया पुरुष, एकवचनRole क्रिया (finite verb); कर्तृ = घोषःRoot स्था (धातु) with उद्-
Sandhi Notes
- (1) वृष्णो॒ = वृष्णः (Vedic gen. sg. ending -oḥ)
- (2) राज्ञ॑ = राज्ञः (gen. sg. of राजन्)
- (3) जय॑ता॒मुद॑स्थात् = जयताम् + उदस्थात् (m-final before vowel; no change in writing beyond sandhi junction)
Seer, deity and metre
- Rishi
- Atharvanic/Angirasa tradition (not explicit here)
- Devata
- Indra, Varuṇa, Ādityas, Maruts (collective)
- Chandas
- Triṣṭubh-like (late AV; mixed)
- Rasa
- Raudra and Vira
Sayana treats ‘ghoṣa’ as an efficacious sonic manifestation: the gods’ victorious cry itself is a force that terrifies and routs enemies. The piling of sovereign (Varuṇa/Ādityas) and martial (Indra/Maruts) powers creates a totalizing protection: law-binding plus battle-breaking.
Unknown (late AV victory-collection; Atharvanic/Āṅgirasa redactional layer)
Apotropaic sound (ghoṣa) and jaya liturgy; invoking sovereignty (Varuṇa/Ādityas) alongside Indra-Maruts for legitimated victory.
Shows a distinct Atharvanic technique: terror is not only physical but sonic and juridical—Varuṇa’s kingship plus the Maruts’ roar creates a field where opposition collapses.
Varuṇa–Indra–Ādityas–Maruts (sovereign-conquering host)
Varuṇa embodies binding order and rightful dominion; Indra embodies victorious force; Ādityas stabilize cosmic/social law; Maruts supply storm-energy and the collective battle-roar.
Apotropaic through ‘ghoṣa’: frightens and disperses hostile beings; establishes a protective aura of sovereign order.
4 pādas of ~11 syllables; heavy compound density (mahāmanasām, bhuvanacyavānām) typical of late style.
Late triṣṭubh with expanded compounds; cadence emphasizes ghoṣa/jaya climactically in final pāda.
Rising and swelling; final ‘udāsthāt’ gives an upward-launch feel.
Builds a sonic ‘war-cry’ in the reciter’s chest; useful as collective chant.
The priest recites the mantra at a liminal moment (before engagement or at raising the standard).
On ‘ghoṣa… ud asthāt’, the troop or assistants emit a coordinated shout; alternatively, the priest strikes a drum/shield to externalize the ‘divine cry’.
The shout is directed toward the enemy quarter, functioning as an apotropaic projection.
The priest then re-establishes silence and order, marking that the ‘divine’ shout has been ritually ‘sent’.
Kauśika Sūtra: rites using loud acclamation/sonic acts (śabda/ghoṣa) for driving away hostile beings and securing victory; exact sutra-number varies by edition.
Atharvan as controller of ritual sound: converts recitation into collective acoustic action to rout enemies and repel malign forces.
Used as a ‘loud warding’ at boundary moments: before entering unsafe areas, during communal protection rounds, or to dispel ominous fear in a settlement.
At dawn or before departure; also at the edge of the village/house perimeter.
Lead reciter sets pace; group responds with a unified shout after the verse (traditional adaptation consistent with ghoṣa-theme).
Non-violent protective chanting for community safety; avoid antagonistic targeting.
No material substance is named; the operative ‘substance’ is vāc itself—collective voice as weapon and medicine against fear.
Group-chant/voice projection to increase cohesion and reduce anxiety; ‘power pose + vocalization’ effect.
Opponents and obstructive forces (human/daemonic)
Raise an apotropaic, conquering ‘sound-field’ that panics adversaries and asserts divine sovereignty over the contested space.
Sound-magic (ghoṣa) + coalition invocation; deterrence through sacred terror (ugra).
Fear, intimidation, hostile intent; unseen dangers in liminal conflict.
- वरुण (varuṇa)
- sovereignty, moral order, binding law
- राज्ञः (rājñaḥ)
- legitimacy; rightful authority
- इन्द्रस्य वृष्णः (indrasya vṛṣṇaḥ)
- virility, force, victorious potency
- आदित्यानाम् (ādityānām)
- cosmic regulators; social and solar order
- मरुतां शर्धः (marutāṃ śardhaḥ)
- mobilized breath/collective momentum
- उग्रम् (ugram)
- terrifying efficacy; deterrence
- भुवनच्यवानाम् (bhuvanacyavānām)
- transformational impact; shaking entrenched obstacles
- घोषः (ghoṣaḥ)
- apotrepaic sound-magic; morale/sonic weapon
- जयताम् (jayatām)
- inevitability of success when aligned
Transform fear into lawful power: feel Varuṇa as ethical spine, Indra as courageous heart, Maruts as breath-force; let the ‘ghoṣa’ be a controlled inner resonance.
Viśuddha (voice) with support from Anāhata (courage)
Bhrāmarī-like humming or voiced exhale after recitation to embody ‘ghoṣa’ without aggression.
A ring of solar Ādityas around you; Varuṇa’s noose binds chaos; Indra’s force stands forward; Marut-winds carry away fear as dark smoke.
Awe-filled confidence; steady authority.
Chant 3–7 times; after each, one long voiced exhale to ‘raise’ the ghoṣa upward through the throat and crown.
Emphasize udātta on key titles (rājñaḥ, vṛṣṇoḥ, ugram, ghoṣaḥ); let the last pāda rise slightly in energy toward ‘udāsthāt’.
Maintain clear caesura after deity list; deliver ‘ghoṣo devānāṃ’ as a single strong unit.
Resonant chest-voice; controlled loudness (do not strain).
Because the mantra’s ‘substance’ is sound, group unison and steady pitch matter more than speed; avoid shouting—aim for resonant projection.
7 times
When facing intimidation, hostile environments, or collective fear (community anxiety, crisis response).
Before entering the situation; or as a brief ‘reset’ when morale drops.
Courage, cohesion, deterrent presence; reduced fear response.
Do not use to provoke or threaten others; keep intent protective and ethical (Varuṇa principle).
None; the operative medium is sound (ghoṣa). This is ‘acoustic medicine/weaponry’: the mantra licenses and sacralizes a collective shout as a force of disintegration against the foe.
It fuses royal ideology (Varuṇa as rājan, Ādityas as law-guardians) with martial violence (Indra/Maruts), mirroring a polity where kingship, law, and warfare are ritually co-validated.
The compound bhuvana-cyavana is RV-flavored hyperbole; the explicit focus on ‘ghoṣa’ as a standalone efficacious entity is more Atharvanic in its pragmatic ritualization of phenomena.
Gopatha’s model of mantra as a force that ‘sets in motion’ (pravartayati) effects fits ‘ud asthāt’: the shout ‘arises’ as a real power when ritually produced, not merely described.
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