Atharva Veda 20.124.2: Kanda 20, Anuvaka 13, Sukta 124, Mantra 2
Sukta 124
कस्त्वा॑ स॒त्यो मदा॑नां॒ मंहि॑ष्ठो मत्स॒दन्ध॑सः । दृ॒ल्हा चि॑दा॒रुजे॒ वसु॑
kás tvā́ satyó madā́nāṁ máṁhiṣṭho matsád ándhasaḥ | dṛḷhā́ cid ārúje vásu
Who, O Vasu, is he that shall surpass thee—true amid the raptures, most bounteous, exulting in the Soma’s juice—thou who rendest even things firm-set fast?
হে বসু! মদগুলির মধ্যে সত্য, অতি দানশীল, সোমরসে উল্লসিত—তোমাকে কে অতিক্রম করতে পারে? তুমি তো দৃঢ়ভাবে স্থাপিত বস্তুকেও বিদীর্ণ করো।
The meaning
What it says
Praise-question to Indra (addressed as Vasu): none surpasses him—true in exhilarations, most bountiful, rejoicing in Soma, who can rend even firm-set things.
The inner meaning
Indra symbolizes the breakthrough function in the psyche: confidence that can ‘split’ rigidity (fear, inertia) when fueled by disciplined exhilaration (soma as clarified inspiration).
The truth in it
Obstacles that seem fixed yield to concentrated power allied with truth and generosity; inner strength is the lever that breaks the ‘hard-fast’.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Raksha (Apotropaic) in Atharvanic reuse of an Indra hymn
Its aim
To secure Indra’s unfailing aid: removal of firm obstacles, winning of wealth and strength through the ‘true’ helper who breaks what is hard-fast.
Word by Word
Pada patha
कः । त्वा॒ । स॒त्यः । मदा॑नाम् । मंहि॑ष्ठः । मत्स॒त् । अन्ध॑सः । दृ॒ल्हाः । चि॒त् । आ॒रुजे॑ । वसु॑ ।
- कः
- who?who?—which god/power (rhetorical challenge, invoking the unrivalled agent)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot किम् (प्रातिपदिक)
- त्वा
- you (object)thee (Indra addressed directly)Pronounद्वितीया, एकवचनम्Role KarmaRoot युष्मद् (अस्मद्-युष्मद् सर्वनाम)
- सत्यः
- true, truthfultrue, unfailing (whose aid proves real in rite and battle)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot सत्य (प्रातिपदिक) < सत् + य
- मदानाम्
- of the exhilarations/raptures (intoxicating joys)of exhilarations/raptures (esp. soma-intoxications; ritual ‘mad’ as empowered fervour)Nounपुंलिङ्गः, षष्ठी, बहुवचनम्Role AdhikaraṇaRoot मद (प्रातिपदिक)
- मंहिष्ठः
- most bountiful, most generousmost bountiful, most munificent (bestower of boons)Adjective (Superlative)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot मंहिन्/मंह (प्रातिपदिक) + इष्ठ (तमप्-प्रत्ययः)
- मत्सद्
- sitting with (us), abiding togetherParticipleपुंलिङ्गः, प्रथमा, एकवचनम् (वर्तमानकृदन्तः -त्)Role KartāRoot √सद् (सीदति) उपसर्गः: मत्- (सह/सम्-भावः) ; वर्तमानकृदन्त
- अन्धसः
- of the Soma-juice / of the drinkof the soma-juice (pressed sap; ‘strengthening draught’)Nounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role ApādānaRoot अन्धस् (प्रातिपदिक)
- दृल्हाः
- firm, strongfirm, fast, hard (obstacles/strongholds; also ‘fixed’ bonds)Adjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot दृल्ह/दृढ (प्रातिपदिक; ‘firm, strong’)
- चित्
- even, indeedIndeclinableअव्ययम्Root चित् (निपात/अव्यय)
- आरुजे
- I break / I have brokenthou breakest, rendest (violent opening; magical ‘piercing’ of impediments)Verbआत्मनेपदम्, उत्तमपुरुषः, एकवचनम् (प्रयोगः: ‘I have broken / I broke’—वैदिके लिट्/लुङ्-सम्भावना)Role KartāRoot √रुज् (रुजति/रुज् ‘to break, shatter, injure’) उपसर्गः: आ- ; लिट्/लुङ्-रूपेण व्याख्येयम्
- वसु
- wealth, good (treasure)O Vasu/Good One; also ‘wealth’ (Indra as ‘Vasu’, giver of goods)Nounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role KarmaRoot वसु (प्रातिपदिक)
Sandhi Notes
- कः त्वा सत्यः मदानाम् मंहिष्ठः मत्सद् अन्धसः । दृल्हाः चित् आरुजे वसु ।
- 1) कस्त्वा = कः + त्वा (विसर्ग-लोपः, सन्धिः)
- 2) मत्सदन्धसः = मत्सद् + अन्धसः (द् + अ → द + अ; संहितायां संयुक्तपद-प्रतीति)
- 3) दृल्हा चिदारुजे = दृल्हाः + चित् + आरुजे (ः + च → च्छ/श्च-प्रकारः; वैदिकपाठे ‘दृल्हा चिद्’ रूपं, तथा चित् + आ- आरुजे इति संधिः)
Seer, deity and metre
- Rishi
- As in RV parallel for this verse: a Rigvedic seer tradition (Indra-stuti); AV 20 generally imports RV material—precise r̥ṣi per AV anukramaṇī needed for this specific mantra.
- Devata
- Indra
- Chandas
- Triṣṭubh/Jagatī-type RV meter in AV 20 context (exact pada-count to be confirmed against RV source).
- Rasa
- Vira and Adbhuta
Sayana takes the verse as an Indra-stuti: Indra is ‘satya’ because his promised protection never fails; ‘madānām’ refers to soma-inspired might; ‘andhas’ is soma. ‘dṛḷhā cid ārúje’ is Indra’s characteristic power of breaking strongholds/bonds—applied in ritual as the breaking of impediments (vighna) to the sacrificer’s welfare.
Rigvedic seer tradition (exact r̥ṣi requires AVŚ/RV anukramaṇī alignment for this RV-import verse)
Indra-stuti for victory and wealth; hymnic praise repurposed in AV as paustika/rakṣā support.
AVŚ 20 preserves RV praise as Atharvanic ‘power-text’: Indra’s mythic obstacle-breaking becomes a reusable domestic assurance against blockage and scarcity.
Indra
Champion who releases wealth and freedom by breaking fortresses/obstacles; guarantor of victory, expansion, and resource-flow.
Indirect: restores ‘strength’ (bala) by removing oppressive constraints; supports recovery through courage and uplift.
Strong apotropaic power: breaks hostile bindings, wards threats, and secures the patron’s standing.
4 pādas × ~11 syllables (to be confirmed against exact RV reading)
AVŚ 20 RV-imports may show minor phonetic/word-division differences; chanting may follow AV accentuation tradition while retaining RV cadence.
Driving, heroic; strong caesurae support emphatic epithets.
Builds ‘breakthrough’ momentum; suitable for energizing and confidence before action.
Atharvan priest recites the mantra facing the intended quarter of protection (commonly east) while designating the sacrificer as beneficiary.
A protective act is performed in parallel: symbolic ‘breaking’ gesture (e.g., snapping a twig/loosening a knot) to externalize ‘dṛḷhā’ impediments.
Conclude with a brief silent resolve (saṅkalpa) for obstacle-removal and prosperity.
Kauśika Sūtra: Indra-stutis are deployed in general rakṣā/paustika sequences; exact sutra-number varies by edition—requires alignment with the Kauśika anukramaṇī for AV 20 (Rig-appendix) citations.
Atharvan/Brahman as apotropaic specialist: he ‘binds’ the benefit to the patron by speech-act and accompanying symbolic rupture.
Recited before contests, negotiations, travel, or major undertakings; also as a prosperity invocation in household rites seeking ‘vasu’.
Morning or before the decisive action; can be paired with offerings (lamp, simple oblation) in later practice.
Purohita may lead as a protective/prosperity recitation; householder may use as personal energizing stotra.
Used as a strength-prayer before exams, interviews, or difficult conversations—framed as ‘breaking inner rigidity’.
Soma (andhas); Obstacles/‘strongholds’ as ritually imagined bonds to be broken
Soma-juice represents concentrated essence/inspiration that empowers the ‘vajra’ function—breaking rigidity and releasing wealth.
Motivational/psychological resilience practice: overcoming ‘stuck’ states and perceived impossibility barriers.
Secure Indra’s aid for wealth and victory; break entrenched obstacles; obtain ‘vasu’ (goods).
Stuti (praise) as compulsion-by-laudation: magnifying the deity’s identity to elicit action.
Hard-set impediments, hostile resistance, misfortune.
Wealth, success, strength, victory.
- वसु (vasu)
- Indra as the source of resources and inner riches (strength, courage)
- सत्यः (satyaḥ)
- Reliability of power when aligned with truth/order; efficacy grounded in integrity
- मदानाम् (madānām)
- Elevated energy states—enthusiasm, inspired vigor—when properly channeled
- अन्धसः (andhasaḥ)
- Refined inspiration/essence that empowers breakthrough (not mere intoxication)
- दृल्हाः (dṛḷhāḥ)
- Entrenched obstacles: habits, enemies, social blocks, inner rigidity
- आ रुजे (ā ruje)
- Transformative rupture—opening what is closed, liberating trapped potential
Invoking ‘vajra-mind’: decisive clarity that breaks obstruction.
manipura
kapalabhati (mild) or strong ujjayi to kindle inner fire before action (avoid if contraindicated).
Udbhava (rising force), courageous steadiness.
Contemplate one ‘dṛḷha’ obstacle; on each recitation, imagine it cracking and opening into a clear passage.
RV-style accented recitation if known; otherwise maintain a heroic, even rise-fall with emphasis on epithets (satyaḥ, maṃhiṣṭha, āruje).
Mark pauses after major epithets; keep compound ‘matsadandhasaḥ’ articulated in segments.
Full, resonant, confident.
In AV use, RV stuti often functions as rakṣā/paustika reinforcement; clarity of diction matters more than speed.
3 times
Facing entrenched obstacles—bureaucracy, debt, conflict, inertia, major life transitions.
Immediately before taking a decisive step; also when morale is low and action is needed.
Increased courage and clarity; sense of support in breaking through resistance.
Avoid over-arousal if anxious/hypertensive; pair with grounding afterward.
The only explicit ‘substance’ is soma (ándhas). Soma is not merely drink but a ritual technology: it generates ‘madā́’ (empowered exhilaration) that authorizes Indra’s obstacle-breaking. In Atharvanic application, soma becomes a paradigm for any energizing medium (pressed juice, consecrated drink) that ‘activates’ the protective speech-act.
The patron depends on a specialist (Atharvan/Brahman) to harness an elite, pan-Vedic deity (Indra) for pragmatic ends (wealth, victory, removal of impediments). The rhetoric presumes a hierarchy where divine power is accessed through correct recitation and ritual competence.
The diction is characteristically Rigvedic (ándhas ‘soma-juice’, Indra epithets like máṁhiṣṭha). AV 20 largely preserves RV archaism rather than innovating; Atharvanic ‘innovation’ is chiefly in redeployment (new ritual framing) rather than new morphology.
Gopatha tends to ground efficacy in brahman (formulated speech) and correct performance; an Indra-stuti’s power lies in aligning the sacrificer with Indra’s victorious function. The ‘breaking of the firm’ is read as a ritualizable model for removing vighnas through mantra-backed action.
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