Sukta 126
Rishi: Atharvanic tradition (anukramaṇī-dependent).
Devata: Dundubhi (personified drum) allied with Indra
Chandas: Jagatī/triṣṭubh-like mixed cadence (edition-dependent).
ຄຳສົງຄະລາທາງທະຫານສັ້ນໆນີ້ສະຖາປະນາດັນດູບີ (ກອງໂດຮົມ) ເປັນພະລັງຊີວິດທີ່ມີຊີວິດຄືກັບລົມຫາຍໃຈ, ຊຶ່ງສຽງຟ້ອງຂອງມັນເຮັດໃຫ້ຈັກກາກາດມີຊີວິດ ແລະ ເຮັດໃຫ້ກຳລັງສັດຕູຕົກໃຈຢູ່ໄລຍະໄກ. ໂດຍເປັນພັນທະມິດກັບອິນທຣະ, ກອງໂດນີ້ກາຍເປັນອາວຸດປ້ອງກັນ: ມັນຂັບໄລ່ທຸຣິຕາ (ຄວາມຊົ່ວຮ້າຍ/ບອກລາງຮ້າຍ), ເຮັດໃຫ້ກຳລັງຂອງຕົນເອງມີກຳລັງໃຈ, ແລະ ຮັບປະກັນໄຊຊະນະໃຫ້ນັກຮົບລົດຮົບ.
Kind of charm
Mantras
Mantra 1
दुन्दुभिः। उप॑ श्वासय पृथि॒वीमु॒त द्यां पु॑रु॒त्रा ते॑ वन्वतां॒ विष्ठि॑तं जग॑त्। स दु॑न्दुभे स॒जूरिन्द्रे॑ण दे॒वैर्दू॒राद् दवी॑यो॒ अप॑ सेध॒ शत्रू॑न्
ດ້ວຍກອງ, ຈົ່ງເຮັດໃຫ້ແຜ່ນດິນແລະສະຫວັນຫາຍໃຈ; ຈົ່ງໃຫ້ໂລກທີ່ສ້າງຕັ້ງນີ້ດິນພັນທາວທົ່ວໄປເພື່ອເຈົ້າ. ໂອ ກອງ, ພ້ອມກັບອິນທະແລະພະເຈົ້າ, ຈາກໄກ, ຈາກໄກຍິ່ງຂຶ້ນ, ຈົ່ງຂັບໄລ່ສັດຕູ.
Mantra 2
आ क्र॑न्दय॒ बल॒मोजो॑ न॒ आ धा॑ अ॒भि ष्ट॑न दुरि॒ता बाध॑मानः । अप॑ सेध दुन्दुभे दु॒च्छुना॑मि॒त इन्द्र॑स्य मु॒ष्टिर॑सि वी॒डय॑स्व
ຈົ່ງຮ້ອງຂຶ້ນ; ຈົ່ງສ້າງພະລັງແລະຄວາມເຂັ້ມແຂງໃຫ້ພວກເຮົາ; ຈົ່ງຮ້ອງຕໍ່ຕ້ານຄວາມຊົ່ວຮ້າຍ, ຂັບໄລ່ມັນໄປ. ໂອ ກອງ, ຈົ່ງຂັບໄລ່ຄວາມໂຊກຮ້າຍ: ເຈົ້າແມ່ນກຳປັນຂອງອິນທະ - ຈົ່ງສະແດງຄວາມອາດ.
Mantra 3
प्रामूं ज॑या॒भी॒३मे ज॑यन्तु केतु॒मद् दु॑न्दुभिर्वा॑वदीतु । समश्व॑पर्णाः पतन्तु नो॒ नरो॒ऽस्माक॑मिन्द्र र॒थिनो॑ जयन्तु
ຊະນະໄປຂ້າງໜ້າ! ຈົ່ງໃຫ້ພວກນີ້ຊະນະ: ຈົ່ງໃຫ້ກອງທີ່ມີທຸງນັ້ນດັງກົງ. ຈົ່ງໃຫ້ນັກຮົບຂອງພວກເຮົາ, ທີ່ມີມ້າເປັນປີກ, ບິນລົງມາພ້ອມກັນ; ແລະ, ໂອ ອິນທະ, ຈົ່ງໃຫ້ນັກຮົບລົດຮົບຂອງພວກເຮົາໄດ້ຮັບໄຊ.
Inside Sukta 126
How it unfolds
- How it opens
The drum is addressed as a cosmic agitator whose resonance makes earth and heaven ‘breathe’ and stirs the established world.
- What it asks
Repel enemies and ill-hap from far away; install strength and vigor for ‘us’ through the drum’s roar.
- Where its power lies
The drum is explicitly identified as Indra’s muṣṭi (fist), i.e., a direct embodiment of divine striking-power in sonic form.
- How it closes
A forward-driving victory command culminates in the resounding bannered drum and the wish that Indra grant victory to ‘our’ chariot-fighters.
Famous verses
indrásya sajūḥ (in company with Indra) / apa sedha śatrūn
indrásya muṣṭir asi (thou art Indra’s fist)
ketúmad dundubhir vāvadītu (let the bannered drum resound)
Kind of hymn
Rakṣoghna (Apotropaic) / Abhicarika-adjacent (enemy-repulsion) with martial technology
What it is for
Consecration of the drum as a victorious, Indra-charged instrument that dispels misfortune and hostile forces, rallies allies, and secures triumph in combat.
Who it is for
Kṣatriya patrons, commanders, chariot-warriors (rathinaḥ), and Atharvanic ritualists supporting a campaign or defending a settlement.
Also used as
- Paustika (battle-victory/augmentation of strength)
- Abhicarika-adjacent (enemy-repulsion/intimidation)
- Śāntika-adjacent (removal of durita/ill-omens in a martial context)
The deity
The dundubhi is treated as an ensouled, bannered sonic-weapon—Indra’s ‘fist’—whose roar functions as omen, signal, and protective force in battle.
Powers of the deity
- Animates and ‘makes earth and heaven breathe’ through resonant sound
- Repels śatru (enemies) and duḥchunā/durita (ill-hap, evil, misfortune) from afar
- Installs bala and ojas (strength and vigor) in the patron’s forces
- Coordinates advance and cohesion of troops; serves as ketu (standard/ensign) of victory
- Channels Indra’s martial potency into a human instrument
Why the deity is called
To empower the war-drum so its sound becomes Indra-backed protection and intimidation: driving foes and evil away while proclaiming and effecting victory for one’s chariot-warriors.
The seer
- Anukramaṇī-attributed Atharvanic seer (name not fixed across recensions)Atharvan. Rakṣoghna and saṃgrāmika (battlefield) charms: empowering instruments, repelling enemies/inauspicious forces, and installing ojas/bala (vigor and force) in the patron’s side.
Other hymns of this seer
- AV 6.125 (battle/weapon-power cluster, allied martial material in some traditions)
- AV 6.127 (adjacent martial/apotropaic material in the same kanda sequence, recension-dependent)
Preparing for the rite
- Select an intact dundubhi; inspect bindings and skin for firmness (symbolic ‘wholeness’).
- Place the drum near the battle-standard/ketu or at the front of the formation to function as omen and signal.
- Mentally invoke Indra; establish intent: repulsion of foes and removal of durita for one’s side.
The rite
- Recite 6.126.1 while sounding the drum to ‘set earth and heaven a-breathing’ and project repulsion outward.
- Recite 6.126.2 with stronger strokes, treating the sound as thunder that drives away durita; affirm the drum as ‘Indra’s fist’.
- Recite 6.126.3 at the moment of advance (prā-), coordinating the charge; keep the drum resounding as the victory-signal.
What it needs
- Dundubhi (war-drum)
- Ketu/standard (optional, as a paired victory-sign)
- No required herbs in the text; the operative substance is sound/resonance
When
Immediately before engagement, at the start of the march/charge, or whenever enemy pressure/ill-omens must be pushed back.
The main substance
Dundubhi (war-drum) and its resonant ‘breath’ (sonic force)
Amulets
- Ketu/standard as paired victory-sign (optional)
- Drum-straps/bindings treated as protective ‘band’ by association (optional, not text-mandated)
How it is prepared
No herbal preparation is prescribed; empowerment is performed by intentional placement and synchronized recitation while striking the drum in increasing intensity across the three mantras.
Frequently Asked Questions
Because its sound is viewed as an active power: a living, breath-like force that can frighten enemies, remove ill-omens, and carry Indra’s martial energy into the human battlefield.
It is a metaphor of embodiment: the drum becomes Indra’s striking power in sonic form—its thunder functions like a divine blow that drives away durita and hostile forces.
Primarily for battle-protection and victory (rakṣoghna/paustika). It also has a ‘healing’ edge only in the sense of removing durita—misfortune and harmful influences—from the patron’s side.
Ask anything about Sukta 126 of the Atharva Veda
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