Atharva Veda 6.126.2: Kanda 6, Anuvaka 13, Sukta 126, Mantra 2
Sukta 126
आ क्र॑न्दय॒ बल॒मोजो॑ न॒ आ धा॑ अ॒भि ष्ट॑न दुरि॒ता बाध॑मानः । अप॑ सेध दुन्दुभे दु॒च्छुना॑मि॒त इन्द्र॑स्य मु॒ष्टिर॑सि वी॒डय॑स्व
ā́ krandaya bálam ójo na ā́ dhā ábhi stan duritā́ bā́dhamānaḥ | ápa sedha dundubhe ducchúnām ít índrasya múṣṭir asi vī́ḍayasva
Roar forth; set for us strength and vigor; thunder against the evils, driving them away. O Drum, repel ill-hap: thou verily art Indra’s fist—show thy might.
हे ढोल, ज़ोर से बज और आवाज़ निकाल। हमें ताकत दे और हिम्मत दे। बुरी चीज़ों पे गुस्सैल कर, उन्हे भगा दे। तू बुरा नसीब को दूर कर। तू इंद्र की मुठी है, अपनी ताकत दिखा।
The meaning
What it says
The drum is commanded to roar, to place strength and vigor among ‘us’, to thunder against evils, and to repel misfortune; it is called Indra’s fist and urged to display might.
The inner meaning
A deliberate summoning of embodied power: the ‘roar’ converts hesitation into assertive presence; ‘Indra’s fist’ frames sound as decisive agency rather than noise.
The truth in it
When intention, rhythm, and collective focus converge, a community can transmute vulnerability into coordinated strength and reduce the impact of adversity.
What it is for
- Kind of hymn
- Rakṣoghna (Apotropaic) / Bhaisajya-adjacent (removal of durita) in martial setting
Its aim
To install strength in the patron’s side and to dispel misfortune/evil omens and enemies through the drum’s thunder.
Word by Word
Pada patha
आ । क्र॒न्द॒य । बल॑म् । ओजः॑ । नः॒ । आ । धाः । अ॒भि । स्त॑न । दु॒रि॒ता । बाध॑मानः । अप॑ । से॒ध । दु॒न्दु॒भे । दु॒च्छुना॑म् । इत् । इन्द्र॑स्य । मु॒ष्टिः । अ॒सि । वी॒डय॑स्व
- आ
- towards; forthhither, forth; directive to bring power into presenceIndeclinableupasarga (preverb)Root आ (upasarga)
- क्रन्दय
- make (it) resound; cause to roarmake cry out/roar; cause loud resounding (terror-producing)Verbloṭ (imperative), 2nd person singular, parasmaipada, causative (ṇic)Role (you) KartāRoot क्रन्द्
- बलम्
- strengthstrength; physical force to be installedNounneuter, accusative singularRole KarmaRoot बल
- ओजः
- vigor; powervigor; energetic potencyNounneuter, accusative singularRole KarmaRoot ओजस्
- नः
- of us; for usfor us; for our sidePronoungenitive plural (enclitic)Role Sampradāna (beneficiary) / sambandhaRoot अस्मद्
- आ
- unto; intounto; again intensifying the installationIndeclinableupasarga (preverb)Root आ (upasarga)
- धा
- place; bestowVerbloṭ (imperative), 2nd person singular, parasmaipadaRole (you) KartāRoot धा
- अभि
- against; uponagainst, upon; hostile-directed forceIndeclinableupasarga (preverb)Root अभि (upasarga)
- ष्टन
- thunder; resoundVerbloṭ (imperative), 2nd person singular, parasmaipadaRole (you) KartāRoot स्तन्
- दुरितानि
- evils; misfortunesNounneuter, accusative pluralRole KarmaRoot दुरित
- बाधमानः
- warding off; driving awaydriving away, pressing off; actively dispellingVerbpresent middle participle (śatṛ/āna), masculine nominative singularRole Kartā (of the participial action)Root बाध्
- अप
- awayaway; expulsion markerIndeclinableupasarga (preverb)Root अप (upasarga)
- सेध
- repel; keep offrepel, bar; keep offVerbloṭ (imperative), 2nd person singular, parasmaipadaRole (you) KartāRoot सिध्/सेध् (to repel/ward off)
- दुन्दुभे
- O drumO drum; personified implementNounmasculine, vocative singularRole SambodhanaRoot दुन्दुभि
- दुच्छुनाम्
- of the evil-omens; of the ill-lucksof ill-hap/evil omen; malignant influencesNounfeminine, genitive pluralRole Apādāna (source: ‘from’)/sambandhaRoot दुच्छुना
- इत
- indeed; justIndeclinableparticle (emphatic/deictic)Root इत (particle)
- इन्द्रस्य
- of Indraof Indra; belonging to the victorious deityNounmasculine, genitive singularRole sambandhaRoot इन्द्र
- मुष्टिः
- fist; clenched handfist; clenched striking-force, metaphor for crushing powerNounfeminine, nominative singularRole Kartā / predicate-nominativeRoot मुष्टि
- असि
- you arethou art; identification formulaVerblaṭ (present indicative), 2nd person singular, parasmaipadaRole (you) KartāRoot अस्
- वीडयस्व
- be strong/firm; show might (lit. ‘be hard/unyielding’)be strong, show might; exert thy power (as weapon)Verbloṭ (imperative), 2nd person singular, ātmanepadaRole (you) KartāRoot वीड्
Sandhi Notes
- (1) न॒ आ → नः + आ (visarga before vowel; Vedic accent ignored in segmentation)
- (2) अ॒भि ष्ट॑न → अभि + स्तन (ṣṭ- reflects sandhi/phonetic assimilation of initial स् after i; underlying root स्तन्)
- (3) दुरि॒ता → दुरितानि (context requires acc. pl. neut.; many AV recitations show -ā for -āni by pada/saṃhitā variation)
- (4) अप॑ सेध → अप + सेध (preverb + imperative)
- (5) दुन्दुभे retained as voc. sg.
- (6) दु॒च्छुना॑मि॒त → दुच्छुनाम् + इत (particle)
Seer, deity and metre
- Rishi
- Atharvanic tradition (anukramaṇī-dependent).
- Devata
- Dundubhi as Indra’s empowered instrument
- Chandas
- Triṣṭubh-like (edition-dependent).
- Rasa
- Vira and Raudra
Sāyaṇa emphasizes the performative identity: the drum is declared ‘Indra’s fist’, i.e., a striking organ of the deity. The mantra is both protective (repelling durita/ducchunā) and empowering (installing bala/ojas for ‘us’). ‘Stan’ is glossed as thunder-like booming that crushes enemy confidence and breaks inauspicious influences.
Anukramaṇī attribution: Atharvanic (unspecified)
Rakṣoghna pacification and empowerment rites; transmutation of durita/ducchunā through sound and divine militarized symbolism.
Shows Atharvan method: install bala/ojas through vāc, while treating misfortune as an entity that can be ‘thundered’ away.
Dundubhi as Indra’s Muṣṭi (Fist)
Channel for Indraic force; turns sound into a weapon against durita and ducchunā.
Indirect: supports recovery by restoring ojas/bala (resilience) and dispelling ‘evil’ framed as psychosocial burden.
High: wards ill-luck and hostile forces; strengthens the patron’s side.
4 pādas with ~11 syllables each; occasional AVŚ sandhi-driven compression.
Incantatory imperatives produce rhythmic ‘strikes’; slight irregularities emphasize commands (kraṇdaya, stan[a], apa sedha).
Percussive and driving, mimicking thunder and marching cadence.
Instills arousal and readiness; supports ‘expulsion’ visualization of durita.
Begin with a loud roll at ‘ā krandaya’ to ‘wake’ the implement.
At ‘bálam ójo na ā dhāḥ’, the priest touches the patron/standard or the drum itself, symbolically ‘depositing’ strength.
Strike sharply at ‘ábhi stan’ to enact thunder against durita.
At ‘ápa sedha’, beat in a driving rhythm while stepping outward (expulsion gesture).
Conclude with a final emphatic strike at ‘índrasya múṣṭir asi’ to seal the identification.
Kauśika Sūtra: dundubhi-śānti/vijaya usage with AV 6.126.2; recited while beating the drum to avert durita and ducchunā (edition-dependent numbering).
Atharvan priest: calibrates sound as apotropaic medicine; ensures the identification formula is ritually ‘sealed’ by synchronized striking.
Recite while sounding a drum/bell at the home’s perimeter to dispel ‘ill-luck’ and restore household morale; suitable for communal rites before travel or contests.
Before departures, at dusk/dawn, after ominous dreams or disturbances.
Householder or Atharvan specialist leads; others respond with synchronized beats.
Use a hand-drum or clapping; keep intent as shānti and strengthening rather than coercive aggression.
dundubhi (drum); sound/thunder (stan); Indra’s ‘fist’ (mūṣṭi as metaphorical weapon)
No pharmacological substances: the operative ‘substance’ is sound as embodied Indraic force; it ‘installs’ ojas like a consecrated infusion.
Durita/ducchunā framed broadly as distress, ill-luck, and debilitating negativity (not a specific nosological disease).
Restoration of bala and ojas through sonic arousal + apotropaic expulsion of adverse forces.
Ojas as vitality/resilience; mantra aims to protect and ‘rebuild’ ojas depleted by fear/stress.
Stress inoculation via rhythmic sound; boosting perceived self-efficacy; group drumming effects on mood and cohesion.
Misfortune/evil influences; secondarily enemies as bearers of harm
Empower the drum to confer bala/ojas and to drive away durita and ducchunā; act as Indra’s forceful deterrent.
Imperative charging + identity claim (‘you are Indra’s fist’) + sonic assault (abhi stan[a]) + expulsion (apa sedha).
Bad omens, panic, adversity, hostile approach
Strength/victory-capacity (martial prosperity)
- आ क्रन्दय (ā krandaya)
- release of power; breaking paralysis; alarm that becomes courage
- बल (bala)
- capacity to endure and act
- ओजस् (ojas)
- life-force; moral and physical stamina
- अभि स्तन (abhi stan[a])
- applied pressure on negativity; sonic ‘strike’
- दुरित (durita)
- all that derails order—omens, errors, fear, hostility
- दुच्छुना (ducchunā)
- unseen adverse drift; inauspicious contagion
- इन्द्रस्य मुष्टिः (indrasya muṣṭiḥ)
- decisive force; protective punch; authority made audible
- वीडयस्व (vīḍayasva)
- manifest power outwardly; deterrence
Invoke ‘Indra’s fist’ as inner decisiveness; let exhale be the ‘drum-thunder’ that clears durita.
manipura (will/agency)
Kapalabhati-like gentle pulses (if appropriate) or strong lengthened exhale with voiced resonance; stop if dizzy.
Visualize dark ‘ill-hap’ breaking apart at the sound-front and dispersing outward; golden ojas filling the torso.
Energized, vigilant steadiness.
Chant in 3 or 9 rounds; after each round, sit silently to feel bala/ojas settle rather than escalate into agitation.
Keep imperatives prominent; allow a slight rise on ‘ā krandaya’ and a firm fall on ‘apa sedha’.
Strike accents on balaṃ, ojaḥ, duritā, ducchunām, indrasya muṣṭiḥ.
Forceful, drum-synchronized; avoid shouting to the point of strain.
If performed with actual drum, let the mantra lead the beat (word → sound), not vice versa.
7 times
When needing courage, stamina, and protection from ‘bad luck’—exams, competitions, difficult negotiations, travel.
Immediately before action; after receiving discouraging news; when the group feels scattered.
Improved confidence and cohesion; reduced sense of ominous pressure; energized readiness.
Not a substitute for medical care; avoid breath-pulsing practices if hypertensive/pregnant unless guided.
The drum’s wooden body is re-coded as a divine limb (‘fist’). The mantra thus converts crafted organic matter into an extension of Indra, showing how Atharvanic rites ‘prosthetically’ attach divine agency to objects.
Misfortune (durita/ducchunā) is treated as a manageable externality through priestly technique. The patron’s success depends on ritual specialists who can diagnose and repel inauspicious forces, reinforcing priestly indispensability in warfare.
The explicit equation ‘thou art Indra’s fist’ is a strong Atharvanic identification trope (object = divine organ), more operational than RV metaphor. The cluster bala/ojas/durita is RV-known but here arranged as a direct ritual command sequence.
Gopatha frequently treats ‘naming-as-making’ as causal: to call the drum Indra’s fist is to make it function as such. The efficacy is secured by correct utterance plus the correlated act (beating), producing a combined verbal-physical causality.
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