Atharva Veda 4.32.3: Kanda 4, Anuvaka 4, Sukta 32, Mantra 3
Sukta 32
अ॒भीऽहि मन्यो त॒वस॒स्तवी॑या॒न् तप॑सा यु॒जा वि ज॑हि॒ शत्रू॑न्। अ॒मि॒त्र॒हा वृ॑त्र॒हा द॑स्यु॒हा च॒ विश्वा॒ वसू॒न्या भ॑रा॒ त्वं नः॑
abhí ’hi manyo tavásas tavī́yān tápasā yujā́ ví jahi śátrūn | amitrá-hā vṛtrá-hā dasyú-hā ca víśvā vásūny ā́ bharā tváṃ naḥ ||
Advance hither, O Manyu, mightier than the mighty; yoked with burning ardour, smite the foes asunder. Foe-slayer, Vṛtra-slayer, Dasyu-slayer also—bring thou unto us all manner of riches.
ఓ మన్యూ! బలవంతులకన్నా అధిక బలవంతుడా, ఇక్కడికి ముందుకు రా; తపస్ (దహించే తేజస్సు)తో యుక్తుడై శత్రువులను చీల్చి సంహరించు. అమిత్ర-హంతా, వృత్ర-హంతా, దస్యు-హంతా కూడా నీవే—మాకు సమస్త వసువులను (ధన-సంపదలను) తెచ్చి పెట్టు.
Rishi: Traditionally connected with Angiras/Atharvanic seers; in RV parallels, Manyu-hymns are ascribed to seers of the Bharadvāja/Angiras sphere (assignment varies by anukramaṇī traditions).
Devata: Manyu (personified Wrath; Indra-like battle power)
Chandas: Triṣṭubh (RV-style martial cadence; Atharvanic reuse)
Primary: vira
Secondary: raudra
Sāyaṇa takes Manyu as a divine power allied with Indra, the battle-fury that impels victory. ‘Tapas’ is glossed as a consuming energy that scorches adversaries; ‘yujā’ indicates Manyu as harnessed with that power like a chariot-team. The three epithets (amitrahā, vṛtrahā, dasyuhā) are read as guaranteeing removal of internal rivals, cosmic obstruction, and external raiders; the closing ‘bring riches’ marks the hymn as not merely destructive but wealth-conferring after victory.
To rouse personified Wrath (Manyu) as a divine ally: shatter enemies, remove obstructions, and secure spoils/wealth for the patron.
Anger regulation through channeling into disciplined action; performance/competition arousal control (not medical).
abhicarika
Śatrus/amitra (enemies), obstructors (vṛtra-like)
To summon Manyu as a weaponized ally to shatter enemies and bring riches/spoils to the patron group.
Rousing invocation (āhvāna) with epithets; harnessing tapas as the ‘yoke’ that directs wrath to a chosen target.
Enemy aggression, hostile plots, obstruction of goals
Booty/wealth (vasūni) after victory
The hymn calls Manyu (Wrath) to advance, mightier than the mighty, yoked with tapas (burning ardor), to smite enemies asunder; as foe-slayer, Vṛtra-slayer, Dasyu-slayer, he should bring all riches to us.
Manyu is harnessed as disciplined intensity: anger transmuted into courageous action and obstacle-breaking. Tapas here is heat-as-focus: the capacity to cut through procrastination, fear, and hostile pressure while still serving one’s welfare.
When yoked to inner discipline, intense emotion becomes power that removes obstruction and secures rightful flourishing.
- manyu
- mobilized will; battle-energy; transformative anger
- tapas
- focused discipline that ‘yokes’ emotion into power
- yuja
- self-mastery; directing force rather than being possessed by it
- śatrūn
- external rivals and internal obstructions
- amitra-hā
- capacity to end hostility decisively
- vṛtra-hā
- breaker of blockage; opener of flows (psychic/material)
- dasyu-hā
- remover of chaos/anti-order forces
- vasūni
- spoils and also stable resources gained after obstacles are removed
Transform anger into tapas: feel heat rise, then yoke it to a single ethical objective.
Manipura
Brisk_energetic breathing for 30–60 seconds, then lengthen exhale to keep control.
Laser-focused, upright, ready.
Set a clear intention (‘smite the obstacle, not the person’); end with a cooling breath (śītali/slow exhale) to prevent spillover aggression.
RV-like triṣṭubh; strong imperatives (abhīhi, vi jahi) take chant emphasis.
Punch ‘abhī’ and ‘vi jahi’; keep epithets as a rolling list; avoid slowing mid-pāda.
manyo: keep palatal ny (ञ्य) clean, tapasā: clear short a in -sa, vṛtra-hā: retroflex ṛ and aspirated hā
Commanding, bright, forward; avoid harsh shouting to keep ‘yoked’ quality.
High-voltage abhicāra energy: traditional restraint recommended; conclude with a pacifying verse or silent cooling breath.
21
Competition, intimidation, confronting entrenched obstacles, needing decisive action.
Before difficult conversations, exams, athletic/strategic contests, or major obstacle-removal work.
Increased courage and focus; traditional aim: enemy-breaking and gain.
Not suitable if prone to anger dysregulation; avoid directing toward vulnerable persons; do not use to justify violence.
पदच्छेद (Vedic sandhi resolved): अ॒भीऽहि → अभीहि (अभि + इहि); मन्यो (सम्बोधन-एकवचन); तवसस्तवीयान् → तवसः तवीयान् (षष्ठी-एकवचन + विशेषण); तपसा युजा (द्वे तृतीये करणार्थे); वि जहि (उपसर्ग + लोट्); शत्रून् (द्वितीया-बहु); अमित्रहा/वृत्रहा/दस्युहा (हन्-समासाः, प्रथमा-एकवचन, मन्यु-विशेषणानि); विश्वा वसूनि (नपुंसक-द्वितीया-बहु); आ भरा (उपसर्ग + लोट्); त्वं नः (प्रथमा-एकवचन + एन्क्लिटिक षष्ठी-बहु ‘to/for us’).
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