Atharva Veda 5.21.8: Kanda 5, Anuvaka 3, Sukta 21, Mantra 8
Sukta 21
यैरिन्द्रः॑ प्र॒क्रीड॑ते पद्घो॒षैश्छा॒यया॑ स॒ह। तैर॒मित्रा॑स्त्रसन्तु नो॒ऽमी ये यन्त्य॑नीक॒शः
yáir índraḥ prakrī́ḍate padghṓṣaiś chāyáyā sahá | táir amítrās trasantu no ’mī́ yé yánty anīkáśaḥ
By those wherewith Indra sports—by the din of marching feet, together with his shadow—by those same let the foes tremble for us, those yonder who advance in ordered ranks.
Dengan apa yang dipakai Indra bermain—dengan gemuruh langkah kaki yang berbaris, bersama bayangannya—dengan itu juga biarlah para musuh gemetar demi kami, mereka di sana yang maju berbaris rapat, berderet-deret.
The meaning
What it says
The speaker invokes the very forces by which Indra “sports” in battle—especially the thunderous tramp of feet and the overawing “shadow” of his presence—so that approaching enemy ranks tremble and lose cohesion.
The inner meaning
Martial confidence is generated by identifying with an overwhelming field of presence: sound (collective rhythm/step) and shadow (psychological dominance). Fear is “exported” outward; anxiety is transmuted into synchronized resolve.
The truth in it
Coordinated rhythm and a felt sense of protective power can dissolve an opponent’s will before physical contact; intimidation is often an effect of perceived inevitability.
What it is for
- Kind of hymn
- Abhicarika (battle-terror) with Indraic reinforcement
Its aim
To induce panic in enemy formations by invoking Indra’s martial ‘din’ and overpowering presence
Word by Word
Pada patha
यैः । इन्द्रः । प्रक्रीडते । पत्-घोषैः । छायया । सह । तैः । अमित्राः । त्रसन्तु । नः । अमी । ये । यन्ति । अनीकशः ।
- यैः
- by/with which (things)with which; by means of which (instrumental relative)Pronounपुंलिङ्ग/नपुंसकलिङ्ग, तृतीया विभक्ति, बहुवचनRole करण (सह/यैः = ‘with/by which’)Root यद् (सर्वनाम-प्रातिपदिक) → य-
- इन्द्रः
- IndraIndra; paradigmatic war-god and victory-granterNoun (proper)पुंलिङ्ग, प्रथमा विभक्ति, एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- प्रक्रीडते
- plays/sports, disportssports, plays forth; exercises power freely (Indra’s martial ‘play’)Verbलट् (वर्तमान), प्रथमपुरुष, एकवचन, आत्मनेपदRole क्रियाRoot √क्रीड् (क्रीड्) + प्र-
- पद्घोषैः
- with foot-sounds/footstepsNounपुंलिङ्ग, तृतीया विभक्ति, बहुवचनRole करणRoot पद्घोष (प्रातिपदिक; पद् ‘foot’ + घोष ‘sound’)
- छायया
- with (his) shadowwith shadow; protective/overawing presence (Indra’s covering might)Nounस्त्रीलिङ्ग, तृतीया विभक्ति, एकवचनRole करणRoot छाया (प्रातिपदिक)
- सह
- together withtogether with; accompanimentIndeclinableअव्यय (सह = ‘together with’, governs instr.)Role सह-सम्बन्ध; करण-समर्थकRoot सह (अव्यय)
- तैः
- with those (same)with those; by those same means (correlative)Pronounपुं/नपुं, तृतीया विभक्ति, बहुवचनRole करणRoot तद् (सर्वनाम-प्रातिपदिक) → त-
- अमित्राः
- enemiesfoes; enemy combatantsNounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृRoot अमित्र (प्रातिपदिक)
- त्रसन्तु
- let (them) tremble/be frightenedlet them tremble; optative/imperative of terrorVerbलोट् (आज्ञार्थ/विधिलिङ्-समकक्ष प्रयोग), प्रथमपुरुष, बहुवचन, परस्मैपदRole क्रियाRoot √त्रस् (त्रस्) अथवा √त्रस (भय/कम्प)
- नः
- for us / of usfor us; on our behalfPronounषष्ठी/चतुर्थी-एकवचन (एन्क्लिटिक ‘नः’), ‘of us/for us’Role सम्प्रदान (हितार्थ ‘for us’) / सम्बन्ध (gen.)Root अस्मद् (सर्वनाम)
- अमी
- those (yonder)those yonder; the opposing sidePronounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृ (अमित्राणां विशेषण/संदर्शन)Root अदस् (सर्वनाम) → अमु-
- ये
- whowho; relative markerPronounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole कर्तृ (य-सम्बन्धी उपवाक्य)Root यद् (सर्वनाम) → य-
- यन्ति
- go/advancego, advance; march toward (battle approach)Verbलट् (वर्तमान), प्रथमपुरुष, बहुवचन, परस्मैपदRole क्रियाRoot √या (या)
- अनीकशः
- in troops/array-wise, in battle-formationsin arrays, by troops/companies; in battle-formationsIndeclinable (adverb)अव्यय (शस्-प्रत्ययान्त क्रियाविशेषण)Role क्रियाविशेषण; mannerRoot अनीकशस् (अव्ययीभाव/तद्धित; अनीक ‘front/army’ + -शस् ‘by, in groups’)
Sandhi Notes
- (1) यैरिन्द्रः → यैः + इन्द्रः (visarga sandhi: ः + इ → र्).
- (2) पद्घोषैश्छायया → पद्घोषैः + छायया (visarga before छ; written as -श्छ-).
- (3) नोऽमी → नः + अमी (visarga + अ → ’ (avagraha)). No further internal sandhi required
- ‘सह’ governs instrumental (यैः/पद्घोषैः/छायया/तैः)
Seer, deity and metre
- Rishi
- Atharvanic tradition
- Devata
- Indra (with the dundubhi as practical vehicle)
- Chandas
- Anuṣṭubh (approximate)
- Rasa
- Vira and Raudra
Sāyaṇa reads ‘padghoṣa’ as the terrifying martial resonance (whether of troops or drum-beats assimilated to marching). ‘Shadow’ is glossed as Indra’s protective might (chāyā = āvaraṇa/tejas), under which allies are sheltered while enemies are overawed. The mantra transfers Indra’s battle-attributes onto the ritual soundscape.
Atharvanic anonymous (Śaunaka AV 5.21)
Protective and battle-apotropaic charms; sonic intimidation and Indraic reinforcement for routing opponents.
Represents the Atharvan stance that vāc and sound-field can act as a weapon: victory begins as a disruption of enemy perception and courage.
Indra
Breaker of obstruction; guardian of order through decisive force; patron of martial courage and victorious momentum.
Induces terror in hostile forces; stabilizes one’s own side through the aura of victory and command.
4 pādas × ~8 syllables (with Atharvanic flexibility and occasional resolution/hiatus)
Battle-charms often tolerate sandhi-driven syllable shifts; cadence favors punchy imperatives (trasantu).
March-like, percussive; the phonetics reinforce “tramp” imagery (pad-ghoṣa).
Creates a sonic intimidation field; supports group recitation in a steady, driving beat.
Strike the drum in a rhythm imitating marching (padghoṣa).
Recite the mantra while the army (or representatives) stands in array; the priest gestures a ‘covering’ motion at ‘chāyāyā sahá’ to invoke protective shadow.
At ‘trasantu’, the drumbeat is made abrupt to ‘startle’ (uttrāsa) the opposing quarter.
Kauśika Sūtra: saṃgrāma-prayoga employing AVŚ 5.21 with drum-beating and directional projection (edition-dependent).
Atharvan priest as coordinator of sonic mimicry (march-sound) and Indra-invocation to project fear onto enemy ranks.
Recited for protection when danger is anticipated; in later practice, adapted for legal/hostile social conflicts (symbolic ‘enemies’).
Before departure; at threshold; at dawn or during mobilization.
Atharvan priest or household head recites as rakṣā; may accompany drum/foot-stamp to embody padghoṣa.
KauśS (general battle/protection sections for senā-karmāṇi; exact sūtra varies by edition)
Used as a confidence/protection chant before difficult confrontations; avoid framing as harm—reinterpret as dispersing hostility.
Sonic force: padghoṣa (tramp/rumble, conceptually linked to drum); Chāyā (shadow) as protective-overawing power
Here the ‘substance’ is acoustic force and presence: the Atharvan pharmakon is vāc itself, amplified as marching sound and the looming shadow of Indra.
Stress inoculation and morale-building under threat; use of rhythm/sound to regulate arousal and project confidence.
Approaching enemy troops (amitrāḥ … anīkaśaḥ).
To induce panic and trembling in enemy formations and disrupt their ordered advance.
Sonic/auric intimidation by identification with Indra’s battle-presence (sound + shadow); performative command (imperative: trasantu).
Organized assault, intimidation by enemy numbers, loss of courage.
- इन्द्र (indra)
- Decisive force, victorious agency, command-energy that breaks enemy morale
- प्रक्रीडते (prakrīḍate)
- The ease of mastery—victory as effortless play when power is aligned
- पत्घोषैः (padghoṣaiḥ)
- Collective coherence, the sonic weapon of synchronized advance (also conceptually aligned with drum/war-noise)
- छाया (chāyā)
- Overawing aura; protective cover; the “looming” of power that makes foes feel watched and small
- अमित्र (amitra)
- Any hostile force—external enemy or inner sabotage
- अनीकशः (anīkaśaḥ)
- Organized opposition; also the mind’s “formations” of fear that must be scattered
Cultivate ‘Indra-bhāva’: unwavering command and fearlessness; visualize intimidation dissolving opposition.
Manipura (will/command)
4-4 steady marching breath; exhale on ‘trasantu’ to project firmness.
Alert, centered, warrior-calm (vīra-śānta blend).
Stand grounded; feel the ‘shadow’ as an aura extending behind and around you; chant in a firm cadence, imagining hostile forces losing coordination.
Śaunaka-style recitation with udātta on marked syllables (॑); keep a firm, even cadence.
Emphasize ‘इन्द्रः’, ‘पत्घोषैः’, and the imperative ‘त्रसन्तु’; slight pause at the half-verse break.
Resonant, chest-voiced; percussive consonants.
May be paired with actual rhythmic stamping or drum to embody padghoṣa; intention is terror-of-hostility, not cruelty.
11 times
Facing intimidation, hostile competition, or collective conflict (workplace/legal/social).
Before entering a contentious meeting; before travel through unsafe areas; during protective rites at home.
Increased courage and coherence; reduced fear; perception of opposition as less formidable; de-escalation through confident presence.
Avoid using with vindictive intent; if anxiety is severe, combine with grounding and professional support.
None; the rite is ‘acoustic-material’ rather than pharmacological. The ‘substance’ is patterned noise (padghoṣa) and the imagined protective ‘shadow’ of Indra.
It integrates priestly speech with military formation (anīkaśas), implying ritual oversight of organized warfare and the sacralization of troop discipline.
The collocation of concrete military detail (arrays, marching din) with spell-like optative command (trasantu) is more operational than typical RV stotra style.
Gopatha’s logic would treat Indra’s ‘attributes’ as transferable through mantra when properly applied; the patterned sound becomes a ritual analogue of Indra’s own battle-noise.
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