Sukta 19
Rishi: Indra-stotra tradition (RV-derived); in AV 20 generally attributed to Rigvedic seers as per the borrowed hymn-source
Devata: Indra (Śatakratu)
Chandas: Anuṣṭubh (as in the RV source hymn-style)
Ang AV 20.19 ay isang Indra-stotra na ginagamit bilang pananggalang at anting-anting para sa pagkapanalo sa digmaan: ito ay nagdadala ng isip at tingin ni Indra patungo sa patron at tinatawag ang kanyang maraming pangalan bilang aktibong kapangyarihan. Ang lakas ng himno ay apotropaik, na nagtataboy sa abhimāti (mapanghimasok na agresyon, pagkapoot, nakasasamang impluwensya), at saṃgrāmika, na nakakamit ng tagumpay sa pamamagitan ng pagtawag kay Indra bilang ang pumatay kay Vr̥tra na sumasakop sa balakid sa mga paligsahan at hidwaan.
Kind of charm
Mantras
Mantra 1
वार्त्र॑हत्याय॒ शव॑से पृतना॒षाह्या॑य च । इन्द्र॒ त्वा व॑र्तयामसि
Para sa pagpatay kay Vrtra, para sa lakas, at para sa pagkapanalo sa mga labanan, O Indra, kami ay nagtatalaga sa iyo.
Mantra 2
अ॒र्वा॒चीनं॒ सु ते॒ मन॑ उ॒त चक्षुः॑ शतक्रतो । इन्द्र॑ कृ॒ण्वन्तु॑ वा॒घतः॑
Dito, na may mabuting kalooban, pahintulutan na ang iyong isipan at ang iyong mata ay mailikha, O Indra na may sangdaang kasanayan, sa pamamagitan ng papuri ng mga mang-aawit.
Mantra 3
नामा॑नि ते शतक्रतो॒ विश्वा॑भिर्गी॒र्भिरी॑महे । इन्द्रा॑भिमाति॒षाह्ये॑
Ang iyong mga pangalan, O Satakratu, kasama ang lahat ng aming mga himno ay tinatawag namin dito, O Indra, para sa paglampas sa mga atake ng mga kaaway.
Mantra 4
पु॒रु॒ष्टु॒तस्य॒ धाम॑भिः श॒तेन॑ महयामसि । इन्द्र॑स्य चर्षणी॒धृतः॑
Sa isang daang kapangyarihan niya na maraming pinupuri, dinadakila namin si Indra, ang Tagapagtibay ng mga mamamayan.
Mantra 5
इन्द्रं॑ वृ॒त्राय॒ हन्त॑वे पुरुहू॒तमुप॑ ब्रुवे । भरे॑षु॒ वाज॑सातये
Si Indra, na maraming tinatawag, upang sirain si Vrtra, siya ay tinatawag ko sa akin, sa mga labanan, para sa pagkakamit ng gantimpala ng lakasan.
Mantra 6
वाजे॑षु सास॒हिर्भ॑व॒ त्वामी॑महे शतक्रतो । इन्द्र॑ वृ॒त्राय॒ हन्त॑वे
Sa mga paligsahan, maging ka ang tagapagtagumpay: ikaw ay tinatawag namin, O Satakratu, O Indra, upang sirain ang Humahadala.
Mantra 7
द्यु॒म्नेषु॑ पृत॒नाज्ये॑ पृ॒त्सु॒तूर्षु॒ श्रवः॑सु च । इन्द्र॒ साक्ष्वा॒भिमा॑तिषु
Sa mga kaluwalhatian, sa pagkakamit ng labanan, sa mga away, sa mga pagsalakay, at sa kasikatan din, O Indra, ipakita ang lakas; magbigay ng tulong sa gitna ng mga atake ng mga kaaway.
Inside Sukta 19
How it unfolds
- How it opens
Indra is called hitherward: the singers’ praise is asked to make his mind and eye favorable and turned toward the patron.
- What it asks
Invoke Indra’s names and strength specifically ‘for the overpowering of hostile onsets’ and for victory in contests, culminating in the request to smite Vṛtra-like obstruction.
- Where its power lies
Indra’s epithets are treated as operative forces: by naming him and praising him, his battle-winning, obstruction-breaking power becomes present and effective.
- How it closes
The hymn seals the work by resting the outcome in Indra’s vṛtra-slaying capacity—hostility is repelled and the obstructing enemy is designated for defeat.
Famous verses
arvā́cīnaṃ su te maná u̱ta cákṣuḥ
indrā́bhimātiṣā́hye
indra vṛtrā́ya hántave
Kind of hymn
Abhicarika (Apotropaic/Counter-sorcery) / Saṃgrāmika (Battle-victory)
What it is for
Repel abhimāti and hostile influences, remove obstruction, and establish victory/ascendancy for the patron in conflict and competition under Indra’s protection.
Who it is for
Warriors, kings/patrons, and householders facing enmity, public rivalry, litigation-like contest, or any ‘obstruction’ framed as Vṛtra/abhimāti.
Also used as
- Saṃgrāmika
- Rakṣā
- Pauṣṭika
The deity
Indra here is the many-skilled lord of victorious force, the protector who turns his attention (mind and eye) toward the worshipper and breaks hostile pressures. As Śatakratu, his ‘hundred powers/skills’ are accessed through praise and the recitation of his names.
Powers of the deity
- Overpowering enemies and hostile onsets (abhimāti-ṣāhya)
- Victory in contests and battle (vājeṣu sāsaḥ)
- Smiting the Obstructor (Vṛtra-han) and removing impediments
- Protective oversight through his favorable gaze (cakṣus)
- Bestowing strength, courage, and dominance through invoked epithets
Why the deity is called
To draw Indra near and make him favorably attentive, then to deploy his named powers to repel aggression and secure decisive victory over obstructing foes.
The seer
- Indra-stotra (RV-derived seer-lineage; AV 20 Rigvedic source attribution)Angiras. Stotra-based protective and victory charms: invoking Indra’s epithets for abhimāti-śānti (repelling hostile onsets), saṃgrāma-jaya (battle/contest success), and removal of vṛtra-like obstruction.
Other hymns of this seer
- AV 20.1
- AV 20.2
- AV 20.3
- AV 20.4
- AV 20.5
Preparing for the rite
- Choose a clean, quiet spot facing east or north; steady breath and intention (saṅkalpa) for protection/victory.
- Mentally ‘turn’ Indra toward oneself: visualize Indra’s favorable mind and eye becoming arvācīna (hitherward).
- If in a battle context, stand behind the leader/standard or at the threshold of departure; if in a domestic context, stand at the doorway as a protective boundary.
The rite
- Recite the hymn as a stotra: begin with inviting Indra’s attention (mind and eye), then intensify by naming and praising Indra for abhimāti-ṣāhya.
- On the key victory verse(s), make a firm verbal ‘command’ of outcome (jaya/overpowering) while maintaining respectful invocation.
- Conclude with a brief silent seal: resolve that obstruction is ‘smitten’ and protection established.
What it needs
- None required (voice/praise is the principal instrument).
When
Before departure to contest/battle; at dawn; or immediately upon sensing hostility/pressure (abhimāti).
Frequently Asked Questions
Abhimāti refers to hostile pressure—enmity, aggressive intent, and harmful influence directed at a person. The hymn asks Indra to overpower and neutralize that oncoming hostility.
No. While it is saṃgrāmika in tone, it also applies to any ‘contest’ (vāja)—rivalry, public competition, or obstructive circumstances—framed as a Vṛtra-like blockage to be broken.
Not necessarily. The text itself emphasizes stotra (praise/recitation) and the invocation of Indra’s names; the ‘substance’ is primarily the voiced hymn and focused intention.
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