Atharva Veda 1.21.4: Kanda 1, Anuvaka 3, Sukta 21, Mantra 4
Sukta 21
अपे॑न्द्र द्विष॒तो मनोऽप॒ जिज्या॑सतो व॒धम्। वि महच्छर्म॑ यच्छ॒ वरी॑यो यावया व॒धम्
ápéndra dviṣató máno ’pá jijyā́sato vadhám | ví mahác chárma yaccha várī́yo yāvaya vadhám ||
Away, O Indra, the mind of them that hate; away the deadly blow of them that seek to conquer. Spread forth and grant us mighty shelter, better yet; drive thou away the deadly blow.
インドラよ、憎む者どもの心を退けよ。勝ち取ろうとする者どもの致命の一撃を退けよ。大いなる護りを広く与え、さらに勝れた庇護を授けよ。致命の一撃を追い払え。
The meaning
What it says
Indra is asked to drive away the hostile mind of haters and the lethal blow of would-be conquerors, and to extend a vast, superior shelter while repelling death-dealing attack.
The inner meaning
The mantra targets two layers: (1) the enemy’s intention (mano) and (2) the manifested strike (vadhá). Psychologically, it teaches that protection begins by neutralizing hostile narratives and projections before they crystallize into harm, while cultivating an expanded inner refuge (mahac charma).
The truth in it
Safety is both removal and provision: push away danger, and simultaneously establish a larger shelter—resilience is not merely defense but spacious protection.
What it is for
- Kind of hymn
- Rakṣoghna / Abhicarika-apotropaic (protective counter-charm)
Its aim
To expel hostile intention and avert lethal harm (vadhá), securing an expanded divine shelter around the subject/household.
Word by Word
Pada patha
अप॑ । इन्द्र । द्विष॒तः । मनः । अप॑ । जिज्या॑सतः । व॒धम् । वि । महत् । शर्म॑ । यच्छ । वरी॑यः । यावय । व॒धम् ।
- अप
- away, offaway, off; a repelling/banishing particle used for apotropaic expulsionIndeclinableupasarga (preverb)Root अप (upasarga)
- इन्द्र
- O IndraIndra; the smiting, obstacle-breaking power invoked as protector and counter-sorcererNounmasculine, vocative, singularRole sambodhanaRoot इन्द्र (prātipadika)
- द्विषतः
- the haters, hostile onesof the hating (ones), hostile adversaries; those bearing enmity and ill-willAdjective (participle used substantively)masculine, accusative, plural (present active participle: ‘hating’)Role KarmaRoot द्विष् (dhātu) → द्विषत् (kṛdanta/prātipadika)
- मनः
- mind, intentionmind, intention; the hostile resolve/mental aim that empowers harmNounneuter, accusative, singularRole KarmaRoot मनस् (prātipadika)
- अप
- awayaway; reiteration intensifying the driving-off (apakarṣaṇa) of hostile forceIndeclinableupasarga (preverb)Root अप (upasarga)
- जिज्यासतः
- those seeking to harm/overpowerof those desiring to conquer/overpower (from √ji); aggressors seeking victory over the patient/householderAdjective (participle used substantively)masculine, accusative, plural (desiderative present participle: ‘desiring to strike/overpower’)Role KarmaRoot ज्या (dhātu, ‘to overpower/strike’; desiderative stem जिज्यास-)
- वधम्
- slaying, killing; deadly blowslaying, deadly blow; in Atharvanic usage, any lethal harm including witchcraft-driven destructionNounmasculine, accusative, singularRole KarmaRoot वध (prātipadika)
- वि
- apart, widely, forthapart, forth, widely; distributive expansion—spreading protection in all directionsIndeclinableupasarga (preverb)Root वि (upasarga)
- महत्
- greatgreat, vast; amplifying the scale of the protective coveringAdjectiveneuter, accusative, singularRole KarmaRoot महत् (prātipadika)
- शर्म
- protection, shelter, comfortshelter, protection, comfort; a ‘safe-house’ of divine security against injuryNounneuter, accusative, singularRole KarmaRoot शर्मन् (prātipadika)
- यच्छ
- grant, bestowgrant, bestow, extend (imperative of √yam/√yach); to provide protective shelterVerbimperative, 2nd person, singular, parasmaipada (from यच्छति)Role to Indra: actionRoot यम् (dhātu)
- वरीयः
- better, more excellentbetter, more excellent, safer; superior protection (śreyas) beyond ordinary defenseAdjectiveneuter, accusative, singular (comparative)Role KarmaRoot वरीयस् (prātipadika; comparative of उरु/वर)
- यावय
- drive away, ward offdrive away, ward off (causative/imperative of √yu/√yā); technical Atharvanic verb for expulsion of evilVerbimperative, 2nd person, singular, parasmaipadaRole to Indra: actionRoot यु/यावय् (dhātu; causative/denominative ‘to ward off, drive away’)
- वधम्
- slaying, killing; deadly blowthe slaying/harm; repeated for emphasis—complete removal of the lethal agencyNounmasculine, accusative, singularRole KarmaRoot वध (prātipadika)
Sandhi Notes
- मनोऽप = मनः + अप (visarga before vowel → o’)
- अपेन्द्र = अप + इन्द्र (upasarga + vocative)
Seer, deity and metre
- Rishi
- Atharvanic tradition (often transmitted under Atharvan/Angiras lineages; specific r̥ṣi attribution varies by anukramaṇī).
- Devata
- Indra (as protector and smiter of hostile forces).
- Chandas
- Anuṣṭubh (4 pādas of 8 syllables; with minor Atharvanic sandhi/metrical adjustments).
- Rasa
- Vira and Shanta
Sāyaṇa takes the double ‘apa’ as deliberate apakarṣaṇa: first the hostile saṅkalpa (manas) is expelled, then the resultant vadhá (fatal injury, including abhicāra). ‘Jijyāsataḥ’ are those intent on victory over the sacrificer/patient. ‘Mahac charma’ is glossed as a broad protective covering (kavaca-rūpa rakṣā), and ‘varīyaḥ’ as an even more secure, superior refuge. The repetition of ‘vadhám’ marks total neutralization of the lethal agency.
Anukramaṇī-variant / Atharvan-Āṅgirasa protective line
Protective counter-charm (rakṣoghna) focusing on intention-removal and shelter-expansion—typical of Atharvan domestic defense liturgy.
Shows Atharvan strategy: neutralize the hostile mind (source) and avert the blow (effect), then install divine ‘covering’ as ongoing protection.
Indra
Guardian who secures space for life and ritual by repelling hostile forces and granting śarma (shelter).
Averts lethal harm, displaces hostile intention, and grants an expanded protective covering (mahac charma).
4 pādas × ~8 syllables; parallelism (apa… apa… / vi… / yāvaya) structures the spell.
Imperative stacking is characteristic; metrical smoothness yields to functional clarity.
Alternates ‘push away’ and ‘grant shelter’—a two-stroke protective rhythm.
Builds a felt perimeter: first clears hostile intent, then ‘spreads’ shelter outward.
Seat the beneficiary (patient/householder) facing east; establish a small protective boundary (pari-dhi) around him with water-sprinkling.
Recite the mantra once (or thrice) while making an outward sweeping gesture from the beneficiary’s head/heart region, symbolically removing ‘manas’ (hostile intent).
Repeat the outward sweep lower toward the body’s perimeter while reciting the portion containing ‘vadhám’, casting the removed harm away to the north or to a designated discard-point.
Conclude by extending the right hand (or a protective implement) in a circling motion around the beneficiary while reciting ‘vi mahac charma yaccha’, visualizing a ‘great shelter’ enclosing him.
Finalize with a second expulsion gesture on ‘yāvaya vadhám’, as a sealing act (bandhana) of the protection.
Kauśika Sūtra: general rakṣā/abhicāra-pratiṣedha application for AV 1.21 (exact sūtra numbering varies by edition; used in protective rites with ‘apa/yāvaya’ formulas).
Atharvan/Brahman officiant as apotropaic specialist: performs mantra-recitation with sweeping/warding gestures and establishes the protective enclosure (rakṣā).
Recite while circling the dwelling or touching doorposts; conclude with a gesture of ‘spreading’ shelter (arms outward).
Before sleep; before journeys; at times of conflict; during ominous signs.
Householder with authority over thresholds; Atharvanic priest for intensified rites.
Often aligned with Kauśika rakṣā rites for averting harm and establishing protective boundaries (edition-dependent).
Use as a protective recitation at home entrances or before stressful public exposure.
Carma (‘hide/skin’) implies an armor-like cover; in domestic magic it often maps onto an actual covering (cloth, boundary line, protective enclosure) even when not specified.
Protective prayer against violence/harassment; psychologically akin to reframing hostile intent as ‘not entering’ and cultivating a secure inner space.
Haters (dviṣantaḥ) and aggressors seeking victory (jijyāsataḥ).
Remove hostile intention and avert lethal harm; establish superior protective shelter.
Banishment (apa-, yāvaya) + installation of protective covering (mahac charma/śarma) through divine grant.
Attack, curse, violent harm, oppressive domination.
- द्विषत् (dviṣat)
- adversarial energy; envy and antagonism
- मनस् (manas)
- the seed-layer of harm; hostile will before action
- वध (vadhá)
- actualized harm—attack, curse, decisive injury
- शर्म (śarma)
- secure refuge; divine cover around life
- चर्म (carma)
- protective covering; boundary; ‘armor’ of wellbeing
- यावय (yāvaya)
- banishment; keeping danger at distance
Establish a ‘wide shelter’ field: imagine a protective canopy expanding from the heart outward to the room/house.
Anāhata (protective warmth) with Sahasrāra imagery of canopy/cover.
Inhale—expand shelter; exhale—push away hostile intent (apa).
A broad luminous cloak covers you; incoming arrows dissolve at its boundary.
Composed vigilance.
After recitation, sit 2–3 minutes in stillness to stabilize the sense of safety and avoid rumination about enemies.
Keep ‘apa’ phrases clipped and expulsive; lengthen slightly on mahac charma yaccha for ‘spreading shelter’.
Distinctly separate apa indra… apa…; articulate yāvaya as the concluding banishment.
Firm but reassuring; protective rather than wrathful.
Pair with a boundary-making action (touching lintel, circling space) to concretize śarma/carma imagery.
11 times
Threat of conflict, intimidation, or fear of harm; protecting children/household during unrest.
Evening protection; before leaving home; after receiving hostile messages or experiencing harassment.
Stabilized courage, reduced fear, strengthened sense of personal/household boundary.
If facing real violence, prioritize safety planning, legal help, and emergency services; mantra is supportive, not a substitute.
No plant or material substance is named in this verse; efficacy is constructed through verbal apotropaic operators (‘apa’, ‘yāvaya’) and the protective image of ‘mahac charma’ (a conceptual kavaca). In practice, such mantras are readily paired with water-sprinkling or boundary-making acts, but the text itself is ‘substance-light’ and relies on performative speech.
The verse presumes a world of interpersonal hostility (dviṣant-, jijyāsant-) where harm can be intentional and quasi-ritually mediated. Protection is accessed through an Atharvanic specialist invoking Indra, implying the social value of priestly counter-magic and the household’s dependence on sanctioned ritual expertise to neutralize aggression.
The diction is largely RV-compatible (Indra, dviṣ-, vadhá, śárman), but the Atharvanic profile is marked by concentrated apotropaic imperatives and repetition for performative force (‘apa… apa… vadhám… vadhám’). The pragmatic pairing of ‘manas’ (hostile intention) with ‘vadhá’ (lethal outcome) foregrounds a psychological-causal chain that is especially explicit in AV charm-style composition.
While Gopatha does not uniformly gloss every short charm, its general Atharvanic theory treats mantras as operative forces when correctly applied (yathāvidhi) by the Brahman/Atharvan, especially in rakṣā contexts. The efficacy here aligns with that framework: the mantra first severs the enemy’s saṅkalpa (manas), then nullifies its materialization as vadhá, and finally ‘encloses’ the subject in śárman—an ordered sequence of ritual causality typical of Atharvanic exegesis.
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