Atharva Veda 20.43.1: Kanda 20, Anuvaka 5, Sukta 43, Mantra 1
Sukta 43
भि॒न्धि विश्वा॒ अप॒ द्विषः॒ परि॒ बाधो॑ ज॒ही मृधः॑ । वसु॑ स्पा॒र्हं तदा भ॑र
bhíndhi víśvā apá dvíṣaḥ pári bā́dho jahī́ mṛ́dhaḥ | vásu spā́rhaṃ tádā bhara ||
Break thou away all haters; smite down, on every side, oppressions; slay hostilities: then bring hither wealth, desirable.
इंद्र, दुश्मनों को तोड़ के रख दे। जो लोग दबाके रखते हैं, उनको मार डाल। झगड़े और लड़ाई खत्म कर। फिर अच्छा पैसा और दौलत ले के आ।
The meaning
What it says
A direct command to Indra: split and drive away all haters (dviṣaḥ), crush oppressions (bādhaḥ) from every side, kill hostile assaults (mṛdhaḥ), and then deliver coveted wealth (vasu spārham).
The inner meaning
The psyche is instructed to sever (bhindhi) intrusive negativity—envy, self-sabotage, fear of rivals—by invoking a decisive, Indra-like will. Only after removing inner “hostilities” can stable prosperity be received without anxiety.
The truth in it
Prosperity is sustainable when obstruction—external aggression or internal conflict—is confronted and cleared; protection and abundance are paired movements of the same power.
What it is for
- Kind of hymn
- Abhicarika (enemy-breaking) with Paustika outcome (wealth acquisition)
Its aim
To expel and destroy enemies/afflictions and thereby secure coveted wealth for the patron.
Word by Word
Pada patha
भिन्धि । विश्वाः । अप । द्विषः । परि । बाधः । जही । मृधः । वसु । स्पार्हम् । तदा । भर
- भिन्धि
- split, break!split, break; a direct coercive imperative to shatter hostile forcesVerbलोट् (आज्ञार्थे), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Root भिद् (भिनत्ति)
- विश्वाः
- allall (plural); totalizing scope—no enemy exemptAdjectiveस्त्रीलिङ्गः, द्वितीया विभक्तिः, बहुवचनम् (द्विषः इति स्त्रीलिङ्ग-शब्दस्य विशेषणम्)Role KarmaRoot विश्व (सर्व)
- अप
- away, offaway, off; removal/expulsion (apotropaic displacement)Indeclinableउपसर्ग/निपातः (अपसारणार्थः)Root अप
- द्विषः
- enemies, hatershaters, hostile persons; ritual category of adversariesNounस्त्रीलिङ्गः, द्वितीया विभक्तिः, बहुवचनम्Role KarmaRoot द्विष् (द्वेषिन्) / द्विष्-शब्दः
- परि
- around, all aroundaround, completely; encircling suppression, leaving no gapIndeclinableउपसर्ग/निपातः (परितः/समन्तात्)Root परि
- बाधः
- oppressor, harasseroppressions, constraints, afflictions; can include disease-like harassment by enemies/spiritsNounपुंलिङ्गः, द्वितीया विभक्तिः, एकवचनम्Role KarmaRoot बाध् (बाधते) / बाध (पीडा)
- जही
- strike down, slay!smite, slay; decisive elimination of resistanceVerbलोट् (आज्ञार्थे), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Root हन् (जघान/हन्ति)
- मृधः
- hostilities, hostile foeshostilities, assaults, battle-pressures; the active aggression to be neutralizedNounस्त्रीलिङ्गः, द्वितीया विभक्तिः, बहुवचनम्Role KarmaRoot मृध् / मृध (विरोध/शत्रु)
- वसु
- wealth, goodwealth, good; the desired positive remainder after expulsionNounनपुंसकलिङ्गः, द्वितीया विभक्तिः, एकवचनम्Role KarmaRoot वसु (धन/सम्पद्)
- स्पार्हम्
- desirablecoveted, desirable; wealth worth striving for (and worth protecting)Adjectiveनपुंसकलिङ्गः, द्वितीया विभक्तिः, एकवचनम् (वसु इति विशेष्यम्)Role KarmaRoot स्पृह् → स्पार्ह (इच्छनीय)
- तत्
- thatPronounनपुंसकलिङ्गः, द्वितीया विभक्तिः, एकवचनम्Role KarmaRoot तद्
- आ
- towards, hitherIndeclinableउपसर्गः (आनयने/समन्तात्-प्राप्तौ)Root आ
- भर
- bring, bear!bring, bestow; transfer of goods/prosperity to the patronVerbलोट् (आज्ञार्थे), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Root भृ (भरति)
Sandhi Notes
- भिन्धि | विश्वाः अप द्विषः | परि बाधः | जही मृधः | वसु स्पार्हम् | तत् आ भर ।
- 1) ‘विश्वा॒ अप॒’ इति पाठे ‘अप’ निपातः पृथक् पदम्।
- 2) ‘तदा’ = ‘तत् + आ’ (दकारादेशः/सन्धिः), अतः पदच्छेदे ‘तत् आ’ इति।
- 3) ‘आ भर’ इति उपसर्ग-क्रियापदयोगः
- संहितायां ‘आभर’ इति संयोगः सम्भवति।
Seer, deity and metre
- Rishi
- From RV Indra material preserved in AV 20 (ṛṣi per RV locus).
- Devata
- Indra
- Chandas
- RV meter (often Anuṣṭubh in such imperatival verses; exact meter depends on RV original).
- Rasa
- Vira and Raudra
Sāyaṇa reads the imperatives as a sequence: first the ‘dviṣ’ are driven off and shattered, then the ‘bādha/mṛdh’ (pressing harms, whether human or demonic) are slain; only after clearance does Indra bestow ‘vasu spārham.’ The refrain-like close (‘tadā bhara’) marks the prosperity as the ritual dividend of successful apotropaic action.
Ṛgvedic Indra-stuti seer (per RV locus; AV 20 borrowing)
Indra-invocation for victory over rivals and acquisition of goods; imperatival battle/prosperity diction typical of RV Indra hymns reused in Atharvanic aims.
AV 20 preserves RV-liturgical power as a pragmatic charm: the prestige of RV Indra commands is redirected to household protection and prosperity-seeking.
Indra
Breaker of obstruction; champion who clears the path for waters/wealth and establishes victory and sovereignty.
Restores vitality by removing ‘bādha’ (oppressive constraint) and ‘mṛdh’ (assault) conceived as afflictive forces.
Repels enemies, envy, and hostile speech/acts; establishes a protective perimeter (‘pari’).
4 pādas × ~8 syllables (imperative-heavy cadence)
AVŚ 20 often preserves RV meters; minor sandhi/recensional adjustments may slightly shift syllable counts in chanting.
Clipped, forceful, command-driven; suited to expulsion and binding-breaking.
Builds a ‘cutting’ sonic force; the repeated closure on ‘vasu spārhaṃ tadā bhara’ functions like a refrain to ‘seal’ the gain after removal.
Establish a protective circle and place the patron within it.
Perform a directional ‘driving off’ (apakarṣaṇa): the priest gestures outward (or casts dust/water) to the quarters while reciting ‘apá dvíṣaḥ.’
Recite ‘bhíndhi… jahī…’ over a staff/weapon or a knot/amulet as a symbolic ‘breaking’ implement.
Conclude with a small oblation to Indra and a blessing over the patron’s goods/storehouse, timed with ‘vásu… bhara.’
Kauśika Sūtra: śatrunibarhaṇa and vasuprāpti rites using Indra-mantras (edition-dependent).
Atharvan as protector and prosperity-maker: conducts expulsion gestures, empowers an implement/amulet, and ritually ‘reopens’ the flow of wealth after removing blockage.
Recite at threshold/doorway or over the patron’s head/shoulders as a protective ‘clearing,’ then conclude with the wealth-refrain as an attraction seal.
Dawn or before entering a dispute/negotiation; also on new-moon/auspicious business days by local custom.
Householder may recite; a purohita amplifies with Indra-offering (if performed).
Used as an affirmation-prayer for protection from hostility and for success in competitive environments.
No material substances named; the mantra itself acts as pharmakon—speech as a cutting weapon (bhindhi) and as a carrier that ‘brings’ (bhara) wealth.
Not a medical cure; uses the Atharvanic model of removing afflictive forces (bādha/mṛdh) that can be read psychosomatically as stress/oppression.
Conceptually aligns with reducing āvaraṇa (obstruction) and rajas/tamas agitation before cultivating ojas (prosperity/vitality).
Stress-load reduction; boundary-setting against harassment; restoring perceived control to improve well-being.
External rivals/haters; internalized hostility and fear (by extension).
Expel enemies/oppressions from all sides and then attract desired wealth to the patron.
Imperative command + perimeter language (pari) + gain-refrain; ‘removal then attraction’ sequencing typical of Atharvanic praxis.
Oppression, harassment, hostile plots, reputational attack.
General wealth/resources; recovery of stability after conflict.
- भिन्धि (bhindhi)
- decisive rupture of obstacles; cutting attachments to hostile influences
- द्विषः (dviṣaḥ)
- jealousy, rivalry, hostile intent; inner antagonistic impulses
- बाधः (bādhaḥ)
- chronic stressors, constraints, coercive forces
- मृधः (mṛdhaḥ)
- recurring conflicts, attacks on vitality or reputation
- वसु (vasu)
- resources, nourishment, supportive conditions
- स्पार्हम् (spārham)
- rightful aspiration; the “needed” form of abundance
Cutting cords of hostility; establishing a fearless inner perimeter; receiving abundance without grasping.
Manipura (will/agency)
Brisk_energetic: short, steady exhales while voicing imperatives; then slow breaths on the wealth-refrain.
Visualize a vajra ring expanding ‘pari’ around you, shattering dark knots; then golden ‘vasu’ streams returning.
Focused, warrior-like steadiness (ekāgratā with tejas).
Chant 11 or 21 times; first half with firm voice (removal), last refrain with softened gratitude (reception).
RV-style udātta/anudātta/svarita; keep imperatives with clear udātta lift where marked in the Saṃhitā accent.
Stress the cutting verbs: bhíndhi, jahí; keep ‘vasú spārhám’ bright and forward; ‘tadā bhara’ as a concluding cadence.
Firm, projecting; final refrain slightly warmer.
Though RV-derived, in Atharvanic use it functions as a ‘clearing + attracting’ charm; keep the refrain identical each time to ‘bind’ the intention.
21 times
Facing hostility at work/home, litigation, competitive exams, business rivalry; also when feeling surrounded by negativity.
Before meetings/negotiations; after receiving threatening news; at daybreak as protective priming.
Greater confidence, reduced fear of opponents, sense of protection; improved chances of securing resources/opportunities.
Do not use to justify unethical harm; if anxiety escalates, pair with grounding and seek practical support.
No herb is specified; the operative technology is juridical-coercive speech. ‘Bādha’ can overlap with illness-language, showing how Atharvanic healing and enemy-removal share a common apotropaic grammar: remove the ‘pressure,’ then restore ‘vasu.’
Wealth is framed as contingent on divine violence administered through priestly speech. The patron’s prosperity is legitimized as the residue of a ritually sanctioned clearing of rivals/haters, reflecting competitive social landscapes managed by ritual authority.
The cluster of imperatives (bhindhi, jahi, bhara) and abstractions (mṛdh, bādha) is strongly RV. AV 20 largely preserves RV morphology and lexicon rather than innovating; the Atharvanic ‘innovation’ is chiefly in domestic/apotropaic redeployment.
Gopatha tends to construe ‘blocking’ forces as removable by brahman (mantra-power) and rite. The verse’s sequence—expulsion, slaying, then acquisition—matches a Brahmana-style causality: remove pāpmán/obstruction, then prosperity can ‘arrive’.
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