Atharva Veda 20.126.4: Kanda 20, Anuvaka 13, Sukta 126, Mantra 4
Sukta 126
यमि॒मं त्वं वृ॒षाक॑पिं प्रि॒यमि॑न्द्राभि॒रक्ष॑सि । श्वा न्व॑स्य जम्भिष॒दपि॒ कर्णे॑ वराह॒युर्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः
yám imáṁ tváṁ vṛṣā́kapiṁ priyám índrābhí rákṣasi | śvā́ nv asyá jambhiṣád ápi kárṇe varāhayúr víśvasmād índra úttaraḥ
Whom—this dear Vṛṣākapi—thou, O Indra, dost guard on every side: now hath the dog seized him with the jaws, even at the ear; boar-impelled—yet Indra is superior unto all.
इंद्र तुम अपने प्यारे वृषाकपि की हिफाजत करता है, चारों तरफ से। लेकिन अब एक कुत्ते ने उसको पकड़ लिया, कान तक काट लिया। एक सूअर ने भी हरकत की। फिर भी सबसे बड़ा इंद्र है।
The meaning
What it says
Indra guards the dear Vṛṣākapi on every side; yet a dog has seized him by the jaws at the ear, ‘boar-impelled’; nonetheless Indra is superior to all.
The inner meaning
Even protected vitality can be ‘bitten’ by sudden instinctual threats (dog/boar imagery): intrusive impulses, gossip, shame, or attack. The mantra asserts that the sovereign will (Indra) remains higher than the bite—trauma is acknowledged but not enthroned.
The truth in it
Protection is not the absence of assault but the capacity to remain sovereign amid it; higher order can override sudden predatory forces.
What it is for
- Kind of hymn
- Abhicarika / Apotropaic (Indraic triumph formula with aggressive imagery)
Its aim
To secure Indra’s overriding protection and superiority against biting/assaulting forces (enemy, evil influence, bodily harm).
Word by Word
Pada patha
यम् । इमम् । त्वम् । वृषाकपिम् । प्रियम् । इन्द्र । अभि । रक्षसि । श्वा । नु । अस्य । जम्भि-षत् । अपि । कर्णे । वराह-युः । विश्वस्मात् । इन्द्र । उत्तरः ।
- यम्
- whomwhom; the one (accusative), here: the being to be guarded/controlledPronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यद् (सर्वनाम-प्रातिपदिक)
- इमम्
- thisthis (present one); the immediate object of rite and speechPronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक)
- त्वम्
- youthou; direct address empowering the deity’s agencyPronounउत्तमपुरुषार्थे, प्रथमा, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- वृषाकपिम्
- Vṛṣākapi (a name/epithet)Vṛṣākapi; the virile ‘ape’ figure (Indra-associated), a potent, unruly power to be protected or restrainedNoun (proper/epithet)पुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot वृषाकपि (प्रातिपदिक; इन्द्रस्य उपाधि/नाम)
- प्रियम्
- dear, beloveddear, beloved; ritually ‘favoured’ and thus fit for divine protectionAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (वृषाकपिम् इत्यस्य विशेषणम्)Role कर्मRoot प्रिय (प्रातिपदिक)
- इन्द्र
- O IndraO Indra; the apotropaic sovereign who overmasters all rivalsNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- अभिरक्षसि
- you protectVerbलट् (वर्तमान), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot अभि-रक्ष् (धातु: रक्षँ पालने)
- श्वा
- a doga dog; emblem of biting, snapping, hostile intrusion (also a ritualized threat)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot श्वन् (प्रातिपदिक)
- नु
- now/indeednow, indeed; intensifier giving immediacy to the charmIndeclinableनिपात (अन्वर्थ/उपपद-बलवर्धक)Root नु (निपात)
- अस्य
- of him/itsof him/this one; referring to Vṛṣākapi or the targeted personagePronounपुं/नपुं, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root इदम् (सर्वनाम-प्रातिपदिक)
- जम्भिषत्
- bit / snapped (with the jaws)has seized with the jaws / has bitten; a violent affliction-image (to be averted or redirected)Verbलुङ्/आorist (वैदिक), तृतीयपुरुष, एकवचन, परस्मैपदRole क्रियाRoot जम्भ् (धातु: जम्भँ दन्तघाते/चर्वणे)
- अपि
- also; even; ontoupon, at; localizing the injury/actIndeclinableनिपातRoot अपि (निपात/उपसर्गार्थ)
- कर्णे
- in/on the earin/at the ear; a vulnerable bodily locus (hearing, omen-reception)Nounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot कर्ण (प्रातिपदिक)
- वराहयुः
- Varāhayu (boar-associated epithet)boar-impelled/boar-rushing; a fierce, charging force (metaphor for attack or protective ferocity)Noun/Adjective (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (इन्द्रस्य विशेषणम्)Root वराहयु (प्रातिपदिक; बहुव्रीहि/कर्मधारय-समासः: ‘वराह-यु’ = वराहवत्/वराहं याचमानः/वराह-सम्बद्धः; इन्द्रस्य विशेषणम्)
- विश्वस्मात्
- from everyone/everythingfrom all (quarters/things); totalizing scope of protection/superiorityAdjective (used substantively)नपुंसकलिङ्ग, पञ्चमी, एकवचनRole अपादानRoot विश्व (प्रातिपदिक)
- इन्द्र
- O IndraO Indra; refrain-like reinforcement of divine authorityNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- उत्तरः
- higher; superior; protecting/prevailinghigher, superior, victorious; the mantra’s sealing assertion of Indra’s supremacyAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विशेषण (वराहयुः/इन्द्रः)Root उत्तर (प्रातिपदिक)
Sandhi Notes
- यम् इमम् त्वम् वृषाकपिम् प्रियम् इन्द्र अभिरक्षसि । श्वा नु अस्य जम्भिषत् अपि कर्णे वराहयुः विश्वस्मात् इन्द्र उत्तरः । Sandhi:
- (1) यमि॒मं = यम् + इमम् (व्यञ्जन-सन्धि: म् + इ → मि)
- (2) प्रि॒यमि॑न्द्र = प्रियम् + इन्द्र (म् + इ → मि)
- (3) श्वा न्वस्य = श्वा + नु + अस्य (उ/अ संधि → व्; नु अस्य → न्वस्य)
- (4) जम्भिष॒दपि॒ = जम्भिषत् + अपि (त् + अ → द् (वैदिक संधि/उच्चारण-परिवर्तन))
- (5) वराह॒युर्विश्व॑स्मा॒दिन्द्र॒ = वराहयुः + विश्वस्मात् + इन्द्र (ः + व → र् (विसर्ग-सन्धि); त् + इ → दि (वैदिक))
Seer, deity and metre
- Rishi
- Traditionally linked to Indraic/Ṛgvedic material in AV Book 20 (borrowed strata); specific r̥ṣi for 20.126.4 requires the AV 20 anukramaṇī.
- Devata
- Indra (with Vṛṣākapi as associated figure)
- Chandas
- Predominantly Triṣṭubh/Jagatī-like cadence typical of AV 20 borrowings; exact meter for this verse requires pada-count verification.
- Rasa
- Raudra and Vira
Sāyaṇa treats Vṛṣākapi as an Indra-connected power/personage whose ‘dearness’ warrants divine guardianship. The ‘dog’ and ‘biting at the ear’ are read as figures of hostile assault (external enemy or intrusive evil), while the closing refrain ‘Indra is higher than all’ functions as a victorious bandha (seal) ensuring the charm’s dominance.
Unknown (AV 20 RV-derived strata; attribution requires AVŚ 20 anukramaṇī)
Indraic apotropaic and triumph formulae; aggressive imagery repurposed for protective binding.
Represents the Angiras-like edge within AV 20: fierce images used to establish dominance over threats.
Indra (guardian and supreme overruler)
Warrior-sovereign who maintains order against predation and chaos; here he overrules sudden animal-force assaults.
Protects against harm framed as ‘bite’—injury/poison/acute affliction by analogy (though not explicit).
Strong apotropaic shield against attacks, enemies, and malign influences entering through ‘ear’ (hearing/rumor).
Appears longer than anuṣṭubh; likely triṣṭubh/jagatī-type; exact requires metrical scan of each pāda in the Śaunakīya text.
AV 20 borrowings often preserve RV meters; refrain-like closure still functions Atharvanically as a sealing tag.
Kinetic, narrative, with a sudden ‘attack’ image mid-verse; ends in emphatic dominance.
Elicits alertness and protective resolve; good for warding rites.
The Atharvan recites the mantra as a protective enclosure (abhirakṣaṇa) over the client/target.
The refrain ‘víśvasmād índra úttaraḥ’ is repeated as a sealing formula.
If used in a counter-attack setting, the ‘dog-bite’ image is ritually redirected toward the adversary by pointing/looking (darśana) and verbal transference (nyāsa by speech).
Kauśika Sūtra: Indra-triumph (uttara) refrains are typically deployed in protective and victory rites.
Atharvan/Brahman officiant as apotropaic specialist: establishes protection, redirects harm, and seals efficacy through the refrain.
Recite as a warding charm at thresholds, around sleeping space, or when someone feels ‘attacked’ by hostility/rumor; can accompany circling gesture around the head/ear region without touching injury.
At nightfall; before travel; immediately after hearing alarming news or after an actual bite/assault (alongside medical care).
A domestic practitioner or purohita may perform protective paryagnikaraṇa (encircling) style actions; otherwise self-recitation.
Use as protective affirmation while setting boundaries (blocking harassment, seeking help).
No explicit plant/amulet named in this verse; the operative ‘substance’ is Indraic supremacy and animal-force imagery (dog/boar) as ritualized threat and counter-threat.
No explicit substances; animal imagery functions as ‘substance-symbol’: dog = snapping harm, boar = charging aggression. The mantra treats these as forces to be dominated by Indra’s higher power.
Acute harm framed as ‘bite’ (injury/poison/attack) and distress caused by hostile speech/hearing.
Ear (karṇa)
Apotropaic naming of the threat (dog-jaws at the ear) plus invocation of Indra’s encompassing guard and supremacy to ‘lift’ the victim out of the hold.
Karna-roga and śabda/mental disturbance by hostile inputs; also viṣa/bite analogies in Atharvanic healing logic.
Anxiety from harassment/rumor; acute stress response to threat; support after assault/injury.
Threatening agent (enemy/evil influence) and the protected person/household.
Override attacking forces and reassert Indraic protection; intimidate/repel aggressors.
Threat-description (darśana) + divine encirclement (pari-rakṣā) + supremacy refrain as coercive seal.
Assault, biting creatures, hostile speech, sudden aggressive impulses, enemies.
- अभिरक्षसि (abhirakṣasi)
- total containment; psychological boundary and vigilance
- श्वा (śvā)
- snapping instinct, slander, low-level predation, sudden pain
- जम्भिषत् (jambhiṣat)
- acute attack; being caught/held by fear or harm
- कर्णे (karṇe)
- harm through hearing—rumor, harsh words, evil hearing/omen
- वराहयुः (varāhayuḥ)
- blind charge of aggression; unstoppable impulse
- इन्द्र उत्तरः (indra uttaraḥ)
- supremacy over injury; apotropaic override
Boundary-setting and reclaiming sovereignty after threat.
manipura
brisk_energetic kapalabhāti (3×30) only if suitable, then steady breathing for recitation
A bright circular shield around the head and ears; dog/boar shadows dissolve at the shield’s edge; Indra’s vajra above as command-sign.
Alert, protected, unshaken.
Recite 7 or 14 times; then do a practical safety action (seek support, treat wound, document harassment).
Forceful spoken cadence; slight acceleration through the ‘attack’ image, then a firm, slower refrain.
Punch ‘śvā’ and ‘jambhiṣat’; articulate ‘karṇe’ clearly; land heavily on ‘indra uttaraḥ’.
Commanding, protective, not shouted; end with grounded firmness.
If used for actual animal bite, recitation is adjunct only—prioritize cleansing and medical treatment; mantra supports fear-reduction and protective resolve.
14 times
Feeling attacked (physically or socially), targeted by rumor/hostility, needing strong protection.
Immediately after an incident; before entering contentious spaces; nightly for a short protective cycle.
Increased courage, clearer boundaries, reduced panic; sense of being ‘held’ by protection.
Not a substitute for medical care, legal help, or safety planning; avoid escalating conflict through retaliatory intent.
No botanical is named; efficacy is constructed through Indraic sovereignty and zoomorphic violence (dog/boar) as transferable forces. The ‘substance’ is rhetorical-ritual power rather than materia medica.
Protection is mediated by a high deity (Indra) invoked by a specialist priest; the client’s safety is framed as dependent on divine and priestly control over violent forces, reflecting a hierarchy of power (deity > priestly speech > human vulnerability).
The refrain ‘víśvasmād índra úttaraḥ’ and the Vṛṣākapi motif are strongly Ṛgvedic in flavor; AV 20 often preserves RV diction with minor Atharvanic redeployment into domestic/protective contexts.
Gopatha typically grounds Atharvanic efficacy in brahman (sacral speech) and correct application; for Indraic victory formulas, the efficacy is explained as the triumph of brahman-backed sovereignty over disorder. A direct Gopatha citation for 20.126 requires locus identification.
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