Atharva Veda 19.13.1: Kanda 19, Anuvaka 2, Sukta 13, Mantra 1
Sukta 13
एकवीरः। इन्द्र॑स्य बा॒हू स्थवि॑रौ॒ वृषा॑णौ चि॒त्रा इ॒मा वृ॑ष॒भौ पा॑रयि॒ष्णू। तौ यो॑क्षे प्रथ॒मो योग॒ आग॑ते॒ याभ्यां॑ जि॒तमसु॑राणां॒ स्व॑१र्यत्
ekavī́raḥ | índrasya bāhū́ sthaviráu vṛ́ṣāṇau citrā́ imā́ vṛṣabháu pārayiṣṇū́ | táu yókṣe prathamó yóga ā́gate yā́bhyāṃ jitám ásurāṇāṃ svàr yát ||
The Lone Champion. Indra’s arms—stout, bull-like—these splendid two bulls that bear one safely through: them will I yoke when first the yoking comes, by which the heaven was won from out the Asuras.
Одинокий Победитель. Две руки Индры — крепкие, бычьи, эти дивные два быка, что переправляют в безопасности: их я впрягу, когда придёт первое впряжение, — тем, чем было отнято у асуров небесное сияние (свар).
The meaning
What it says
A martial empowerment: Indra’s two strong, bull-like arms are praised as splendid ‘two bulls’ that carry one across; the speaker will ‘yoke’ them at the first yoking, by which heaven was won from the Asuras.
The inner meaning
The ‘two arms’ are disciplined capacities—courage and skill, force and control—yoked at the moment action begins. Winning ‘svàr’ from the Asuras becomes reclaiming one’s higher mind from chaos, fear, and self-sabotage.
The truth in it
Victory is not raw aggression but harnessed power: when strength is yoked to right timing and purpose, one crosses danger and wins a higher state.
What it is for
- Kind of hymn
- Abhicārika / Kṣātra (martial empowerment; victory-charm)
Its aim
To empower a single combatant (or leader) with Indra-like arm-strength, ensuring victory and safe passage through conflict.
Word by Word
Pada patha
एकवीरः । इन्द्रस्य । बाहू । स्थविरौ । वृषाणौ । चित्राः । इमाः । वृषभौ । पारयिष्णू । तौ । योक्षे । प्रथमः । योगः । आगते । याभ्याम् । जितम् । असुराणाम् । स्वः । यत् ।
- एकवीरः
- the single/unique herosingle-hero / lone champion (rubric/title; also a protective epithet for a warrior-charm)Noun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot एक-वीर (प्रातिपदिक) अथवा एकवीर (समास-प्रातिपदिक)
- इन्द्रस्य
- of IndraNounपुंलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (Genitive relation)Root इन्द्र (प्रातिपदिक)
- बाहू
- (two) armsarms (seat of strength; metonym for martial power)Nounपुंलिङ्गः, प्रथमा, द्विवचनम्Role KartāRoot बाहु (प्रातिपदिक)
- स्थविरौ
- stout, strongstout, firm, strong (unshakable supports)Adjectiveपुंलिङ्गः, प्रथमा, द्विवचनम् (बाहू इति विशेष्यस्य)Role Kartā (as qualifier)Root स्थविर (प्रातिपदिक)
- वृषाणौ
- bull-like, virilebull-like, virile, potent (aggressive strength)Adjectiveपुंलिङ्गः, प्रथमा, द्विवचनम् (बाहू इति विशेष्यस्य)Role Kartā (as qualifier)Root वृषाण (प्रातिपदिक)
- चित्राः
- bright, splendidbright, splendid, wondrous (awe-inspiring power)Adjectiveपुंलिङ्गः, प्रथमा, बहुवचनम् (इमा इति सह)Role Kartā (as qualifier)Root चित्र (प्रातिपदिक)
- इमाः
- thesePronounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot इदम् (सर्वनाम-प्रातिपदिक)
- वृषभौ
- two bullsNounपुंलिङ्गः, प्रथमा, द्विवचनम्Role KartāRoot वृषभ (प्रातिपदिक)
- पारयिष्णू
- (two) who carry across / bring throughconveying across, bringing through (saving/bringing to victory)Adjectiveपुंलिङ्गः, प्रथमा, द्विवचनम् (वृषभौ इति विशेष्यस्य)Role Kartā (as qualifier)Root पारयिष्णु (प्रातिपदिक; √पॄ/पॄर्/पारय् ‘to carry across, bring through’ से निष्पन्न विशेषण)
- तौ
- those twoPronounपुंलिङ्गः, द्वितीया, द्विवचनम्Role KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- योक्षे
- I yoke / I will yokeI will yoke/harness (apply power as one yokes steeds; ritual-technological ‘activation’)Verbलट् (वेदिक-प्रयोगः), उत्तमपुरुषः, एकवचनम्, आत्मनेपदम्Role Kartā (अहं) + कर्म (तौ)Root √युज् (योजने) — लिट्/लुट्-प्रकारे न; अत्र लृट्/लोट् न, किन्तु आत्मनेपद-लट् 1एकवचनम् ‘युजे/योक्षे’ वैदिक-रूपम्
- प्रथमः
- firstfirst, foremost (preeminent in the yoking/engagement)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (अहं/योगः वा—सन्दर्भानुसारं)Role Kartā (as qualifier)Root प्रथम (प्रातिपदिक)
- योगः
- the yoking, harnessingyoking, harnessing; also ‘battle-joining’ (martial engagement)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role Adhikaraṇa/भाव (contextual: the yoking/union as event)Root योग (प्रातिपदिक; √युज्)
- आगते
- when (it) has come / upon arrivalwhen it has come/arrived (at the moment of engagement)Participle (Adjective)सप्तमी, एकवचनम् (योगे आगते = ‘when the yoking has come/occurred’)Role Adhikaraṇa (locative absolute sense)Root √गम् (गतौ) उपसर्गः आ-; ‘आगत’ (कृदन्त-प्रातिपदिक)
- याभ्याम्
- by which twoPronounतृतीया, द्विवचनम्Role KaraṇaRoot यद् (सर्वनाम-प्रातिपदिक)
- जितम्
- conqueredwas conquered/won (victory achieved)Participleनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम् (कर्म-भावे ‘(येन) जितम्’ = ‘conquered’)Role Karma (conquered object, implicit)Root √जि (जय) — ‘जित’ (कृदन्त)
- असुराणाम्
- of the AsurasNounपुंलिङ्गः, षष्ठी, बहुवचनम्Role Sambandha (Genitive)Root असुर (प्रातिपदिक)
- स्वर्यत्
- attains the heavenly light / goes to svargaVerb (Vedic form)लट्, तृतीयपुरुषः, एकवचनम् (वैदिक-रूपम्)Role Kartā (implicit: the one who attains heaven/raises to light)Root √स्वर्/√सृ (वैदिक: ‘स्वर्य’ = स्वर्गं गच्छति/स्वर् इच्छति; ‘स्वर्यत्’ = वर्तमानकाले कृदन्त/तिङन्त-रूपम्)
Sandhi Notes
- (1) चित्रा इमा → चित्राः इमाः (अ + इ → ऐ/दीर्घ; वैदिक-पाठे विसर्गः)
- (2) योग आ-गते → योगः आगते (अः + आ → ओऽ/विसर्ग-परिवर्तन; संहितायां ‘योग आगते’ → ‘योग आगते/योगोऽगते’ प्रकारः)
- (3) जि-तम् असुराणाम्: ‘जितम्’ पृथक्, अनुनासिक/स्वरचिह्न वैदिक।
Seer, deity and metre
- Rishi
- Anonymous (martial charm tradition)
- Devata
- Indra (via his ‘two arms’ as empowered agents)
- Chandas
- Triṣṭubh
- Rasa
- Vira and Raudra
Sāyaṇa reads the ‘two arms of Indra’ as a transferable model of victorious force: by mantra the performer ‘yokes’ that power onto himself (or a warrior). ‘Asuras’ may be glossed as hostile powers/enemies; ‘winning heaven’ is the archetype of decisive victory. The title ‘Ekavīra’ signals a charm for making one man a match for many.
Anonymous (martial charm tradition)
Kṣātra/abhicāra-adjacent empowerment: strengthening the combatant or leader through Indraic force and victory myth.
Channels the Angiras strand: fierce, strategic power made legitimate by mythic precedent (Indra’s winning of svàr).
Indra (via his ‘two arms’)
Champion who breaks obstruction and wins space/light; here his arms are personified as operative powers for the human agent.
Indirect: strengthens morale and ‘will-to-act’; can counter paralysis/fear states.
Provides safe passage (‘pārayiṣṇū’) through danger; protects the lone actor in conflict.
4×11; strong caesuras support a ‘marching’ cadence.
Mythic compression in the last pāda; Atharvanic diction foregrounds body-part agency (arms) as charm-vehicle.
Forceful and forward-driving; heavy consonants create a ‘weaponized’ rhythm.
Elicits vigor and readiness; primes the nervous system for decisive action.
The priest seats the warrior/client; identifies the arms as the locus of power.
Reciting the mantra, he touches or rubs (parimṛj) the client’s upper arms/shoulders, ‘installing’ Indra’s bāhū.
Optionally he recites over a bow/sword and hands it to the client at the phrase ‘yo kṣe’ (I yoke).
The client then performs a symbolic ‘yoking’ motion (grasping weapon/raising arms) to enact the first ‘yoga’ (engagement).
Kauśika Sūtra: kṣātra/saṃgrāma (battle) and protection rites where Indraic power is ‘bound’ to a person via recitation over limbs/weapon (general prayoga; often with amulet-tying or weapon-consecration).
Atharvan as kṣātra-mantrin: transfers/installs Indraic victory-power onto the client’s body and equipment.
Before a contest, legal dispute, negotiation, athletic bout, or protective escort; also as a ‘strength charm’ for a family protector.
Immediately before ‘entering the arena’—the ‘first yoking’ moment; can be paired with tying a cord on the right arm.
If formal, an Atharvan priest recites over the person/weapon; otherwise self-recitation for focus.
Used within Atharvanic kṣātra/victory applications (exact Kauśika mapping varies by regional paddhati).
Used as a motivational recitation before interviews, exams, or competitive events.
No materia; the ‘equipment’ is the yoke—discipline that converts raw strength into directed efficacy.
Arms (bāhū)
Psychophysiological activation: confidence, strength imagery, and breath-force can reduce fear-based inhibition.
Increases rājasic ‘tejas’ and vyāna-vāyu mobilization; use cautiously for pitta-aggravated persons.
Performance priming/visualization for athletes, soldiers, or public-speaking ‘combat’ contexts.
The ‘ekavīra’ (one champion) or the patron acting alone
Empower a single combatant/leader with Indra-like arm-strength to cross danger and win victory.
Mythic identification + yoking metaphor: the practitioner ‘harnesses’ divine limbs as operative forces.
Opponents, fear, loss of initiative, being overwhelmed
- एकवीरः (ekavīraḥ)
- focused agency; single-pointed resolve; leadership under pressure
- इन्द्रस्य बाहू (indrasya bāhū)
- empowered action; capacity to strike and protect
- स्थविरौ (sthavirau)
- steadfastness; resilience
- वृषाणौ / वृषभौ (vṛṣāṇau/vṛṣabhau)
- virility, power, unstoppable momentum
- पारयिष्णू (pārayiṣṇū)
- safe passage through conflict/crisis
- योक्षे (yokṣe)
- harnessing energies; disciplined deployment
- प्रथमः योगः (prathamaḥ yogaḥ)
- the decisive start; commitment point
- असुराणां स्वः यत् (asurāṇāṃ svaḥ yat)
- order reclaimed from disorder; higher aim secured
Harnessing strength with discipline—‘yoking’ breath, gaze, and intention into one vector.
maṇipūra (power/agency)
3 rounds of strong but controlled exhales (not hyperventilation), then steady nasal breathing while repeating the mantra mentally.
Two luminous arms of Indra overlaying one’s own arms; a harness locking into place; a bright ‘svàr’ above the battlefield of thoughts.
One-pointed, courageous, alert.
Use briefly; end with a calming breath to prevent aggression spilling into rashness. Align the ‘victory’ with dharma (non-cruel intent).
Differentiate ‘vṛṣāṇau’ (ṛ vowel) from ‘vṛṣabhau’.; Keep ‘yo-kṣe’ two clear syllables.; Do not drop final visarga in ‘ekavīraḥ’ if reciting with sandhi awareness.
Triṣṭubh with strong stress on ‘indrásya bāhū́’; keep consonants crisp to maintain martial bite.
Slightly punch ‘vṛṣāṇau… vṛṣabhau’; lengthen ‘pārayiṣṇū’ to evoke ‘carrying across’.
Firm, chest-resonant, controlled; avoid shouting.
Angiras-style: effective when paired with a binding gesture (right hand clasping left forearm) to ‘yoke’ the arms.
11 times
Facing confrontation, competition, or a task requiring decisive leadership alone.
Just before action begins (the ‘first yoking’), and once more after committing to the plan.
Increased courage, steadier arms/hands, reduced hesitation, sense of myth-backed confidence.
Avoid using to justify harm or cruelty; if prone to anger or hypertension, reduce repetitions and end with calming breath.
No herb is present; the ‘technology’ is somatic: power is localized in arms and activated by ‘yoking’ (yo kṣe). This parallels AV amulet logic where efficacy is installed onto a body-part.
It presumes a kṣatriya/warrior client and a specialist Atharvan who can ritually manufacture ‘single-hero’ potency—ritual expertise becomes a force-multiplier in conflict.
Indra–Asura victory myth is RV-archaic; the explicit self-referential operational verb ‘I will yoke’ in a charm-like setting is more Atharvanic, turning myth into a deployable procedure.
Gopatha’s general principle that mantra ‘makes present’ the divine act is directly exemplified: Indra’s primordial victory is re-enacted as a transferable capability through ritual speech and bodily installation.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
