Atharva Veda 4.28.6: Kanda 4, Anuvaka 3, Sukta 28, Mantra 6
Sukta 28
यः कृ॑त्या॒कृन्मू॑ल॒कृद् या॑तु॒धानो॒ नि तस्मि॑न् धत्तं॒ वज्र॑मु॒ग्रौ। याव॒स्येशा॑थे द्वि॒पदो॒ यौ चतु॑ष्पद॒स्तौ नो॑ मुञ्चत॒मंह॑सः
yáḥ kṛtyākṛ́n mūlakṛ́d yātudhā́no ní tásmin dhattaṁ vájram ugráu | yā́v asyéśāthe dvipádo yáu catúṣpadas táu no muñcatam áṁhasaḥ ||
Whoso is a maker of kṛtyā, a worker at the root, a yātudhāna—upon him, O ye two fierce ones, do ye set the thunderbolt. Ye who have lordship over this man’s two-footed and four-footed, do ye release us from distress.
ผู้ใดทำ kṛtyā ผู้ใดกระทำการตัดราก ผู้ใดเป็น yātudhāna (อสูร/ภูตผีร้าย)—โอ้ท่านทั้งสองผู้ดุร้าย จงวางวชระ (vajra) อันเกรี้ยวกราดลงบนผู้นั้น. ผู้เป็นเจ้าเหนือสิ่งมีสองเท้าและสี่เท้าของชายผู้นี้—ขอจงปลดปล่อยเราจากความคับแค้น (aṃhas) เถิด.
The meaning
What it says
Whoever makes kṛtyā, works harm ‘at the root,’ or is a yātudhāna—upon him, O two fierce ones, place the thunderbolt. You who rule this man’s two-footed and four-footed, release us from distress.
The inner meaning
The mind names the mechanisms of harm: fabricated malice (kṛtyā), deep sabotage (mūla-kṛt), predatory obsession (yātudhāna). By naming, it externalizes and disempowers them, then invokes decisive counter-force (vajra) to cut the root.
The truth in it
When harm is covert and systemic, protection requires both diagnosis (naming the pattern) and decisive interruption at the root. True release is not mere soothing but unbinding the causal knot.
What it is for
- Kind of hymn
- Abhicarika (counter-sorcery) / Rakṣoghna
Its aim
To identify and punish the witchcraft-perpetrator (kṛtyākṛt/mūlakṛt/yātudhāna) by divine violence (vajra), reversing the spell and releasing the patron’s people and cattle from its effects.
Word by Word
Pada patha
यः । कृत्या-कृत् । मूल-कृत् । यातु-धानः । नि । तस्मिन् । धत्तम् । वज्रम् । उग्रौ । यौ । अस्य । ईशाथे । द्वि-पदः । यौ । चतुः-पदः । तौ । नः । मुञ्चतम् । अंहसः
- यः
- who (he who)who(ever) (relative; the perpetrator)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- कृत्याकृत्
- maker of sorcery/witchcraftmaker of kṛtyā; one who fashions witchcraft (harmful rite/effigy/spell)Noun (agent) / Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot कृत्या (स्त्री) + कृ (धातु) → कृत्
- मूलकृत्
- root-cutter; one who destroys at the rootroot-maker; one who works at the ‘root’ (deep cause), i.e., plants/fastens the spell at its base; also ‘one who makes a root-charm’Noun (agent) / Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot मूल (नपुं) + कृ (धातु) → कृत्
- यातुधानः
- a yātudhāna (demon/evil spirit)yātudhāna; sorcerer/demonic devourer (hostile magical being)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यातुधान (प्रातिपदिक)
- नि
- down; into; upondown, into; upon (directive particle for striking/placing)Indeclinable (preverb)अव्ययम्Root नि (उपसर्ग/अव्यय)
- तस्मिन्
- in/into that (one)upon him; in that one (the culprit)Pronounपुंलिङ्गे/नपुंसकलिङ्गे, सप्तमी, एकवचनम्Role AdhikaraṇaRoot तद् (सर्वनाम-प्रातिपदिक)
- धत्तम्
- place (you two)!place, set, lay (imperative dual)Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, द्विवचनम्, परस्मैपदम्Role KriyāRoot धा (धातु)
- वज्रम्
- the thunderbolt; weaponthe thunderbolt; crushing weapon (metonym for irresistible punitive force)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot वज्र (प्रातिपदिक)
- उग्रौ
- you two fierce onesO ye two fierce ones (voc. dual)Adjective (used substantively)पुंलिङ्गः, प्रथमा, द्विवचनम्Role KartāRoot उग्र (प्रातिपदिक)
- यौ
- who (you two)who two; you twoPronounपुंलिङ्गः, प्रथमा, द्विवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- अस्य
- of this (man/person)of this (man/household)Pronounपुंलिङ्गे/नपुंसकलिङ्गे, षष्ठी, एकवचनम्Role Sambandha (genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
- ईशाथे
- you two rule/controlyou two rule; have mastery overVerbलट् (वर्तमान), मध्यमपुरुषः, द्विवचनम्, आत्मनेपदम्Role KriyāRoot ईश् (धातु)
- द्विपदः
- two-footed beings (humans)two-footed; peopleNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot द्विपद (प्रातिपदिक)
- यौ
- who (you two)who two; you twoPronounपुंलिङ्गः, प्रथमा, द्विवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- च
- andIndeclinableअव्ययम्Root च (अव्यय)
- चतुष्पदः
- four-footed beings (cattle/animals)Nounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot चतुष्पद (प्रातिपदिक)
- तौ
- you twothose two; you twoPronounपुंलिङ्गः, प्रथमा, द्विवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- नः
- of us / for usus; ourPronounषष्ठी (एन्क्लिटिक), बहुवचनम्Role Sampradāna (beneficiary) / SambandhaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- मुञ्चतम्
- release (you two)!release (imperative dual)Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, द्विवचनम्, परस्मैपदम्Role KriyāRoot मुच् (धातु)
- अंहसः
- from distress/sin/evilfrom harm/distress/pollution (the witchcraft’s effect)Nounनपुंसकलिङ्गः, पञ्चमी, एकवचनम्Role ApādānaRoot अंहस् (प्रातिपदिक)
Sandhi Notes
- यः | कृत्याकृत् | मूलकृत् | यातुधानः | नि | तस्मिन् | धत्तम् | वज्रम् | उग्रौ || यौ | अस्य | ईशाथे | द्विपदः | यौ | च | चतुष्पदः | तौ | नः | मुञ्चतम् | अंहसः । प्रमुख-सन्धयः:
- (1) कृ॑त्या॒कृन् + मू॑ल॒कृद् → कृत्याकृत् मूलकृत् (व्यञ्जन-सन्धि: न्/द् का पदान्त-रूप ‘त्’)
- (2) नि + तस्मिन् → नि तस्मिन् (विशेष सन्धि नहीं)
- (3) धत्तं + वज्रम् → धत्तम् वज्रम् (अनुस्वार/मकारादेश: -ं + व- → -म् व-)
- (4) यावस्येशा॑थे → यौ अस्य ईशाथे (वृद्धि/स्वर-सन्धि: यौ + अस्य; तथा अस्य + ईशाथे में अ + ई → ए, संहिता में ‘अस्येशा-’)
- (5) चतु॑ष्पद॒स्तौ → चतुष्पदः तौ (विसर्ग-सन्धि: -ः + त-)
- (6) मुञ्चत॒मंह॑सः → मुञ्चतम् अंहसः (अनुस्वार/मकारादेश: -ं + अ- → -म् अ-)
Seer, deity and metre
- Rishi
- Atharvanic tradition (uncertain)
- Devata
- Protective dual divinity as vajra-wielding punishers (often later aligned with Aśvins or paired guardians; functionally ‘rakṣohā’)
- Chandas
- Triṣṭubh-like (irregular)
- Rasa
- Raudra and Vira
Sāyaṇa explicitly identifies the target as the kṛtyākṛt (witchcraft-performer), including one who ‘fixes’ the spell at its root (mūla), making it hard to remove. The remedy is coercive reversal: the protectors are asked to ‘place the vajra’ upon the culprit—i.e., to strike, paralyze, or destroy the sorcerous agency—thereby freeing the patron’s household and cattle from the resulting aṁhas.
Unknown (Atharvanic protective-counter-sorcery formulary)
Abhicāra-pratiṣedha: identifying sorcery agents and reversing/returning harm; protection of household and herd.
This is classic Atharvanic ‘diagnose-and-strike’: name the types of occult aggression, then enlist fierce guardianship to cut the root and free dependents.
Protective Dual Divinity as Vajra-wielding punishers (functional rakṣohā)
Defensive violence that restores order: the bolt is the cosmic instrument that returns illicit acts to their maker and protects the legitimate household economy.
Counter-sorcery; neutralizes kṛtyā and root-attacks; safeguards humans and cattle by punitive reversal.
4 padas; refrain in latter half
Charm diction compresses compounds (kṛtyākṛn, mūlakṛt) and prioritizes performative force over strict metrical symmetry.
Sharp, percussive; the ‘vajram’ placement is the удар/strike moment.
Feels like cutting a cord—naming → targeting → striking → releasing.
The priest designates the ‘unknown perpetrator’ (or a named suspect) as the mantra’s referent during yáḥ kṛtyākṛt…
At ní tásmin dhattaṁ vájram, he performs a symbolic strike: snapping fingers, striking the ground with a staff, or casting a clod/stone to ‘set the vajra’ upon the culprit.
He then turns to the patron and herd and recites the refrain with an unbinding gesture to remove the spell’s residue.
If repeated, the sequence alternates ‘strike outward’ (toward the culprit/direction of threat) and ‘release inward’ (toward patron/cattle).
Kauśika Sūtra: kṛtyā-pratiṣedha (counteracting kṛtyā) rites frequently pair such mantras with symbolic ‘striking’ and expulsion; AV 4.28 employed in that complex; numbering varies by edition.
Atharvan as counter-sorcery specialist: performs identification-by-formula, executes symbolic punitive reversal (vajra-setting), and completes the cure by unbinding the afflicted domain.
Recited in suspected bewitchment of family/cattle; can accompany sweeping out, boundary-circumambulation, or placing a protective marker at doors/cowshed.
At liminal times (dusk/dawn) or immediately upon suspicion of kṛtyā; also before sleep for warding.
Atharvanic specialist or householder performing counter-charm; emphasis on correct articulation of compounds and the bolt-imprecation line.
Use as a ‘cutting’ affirmation to end obsessive fear of curses; pair with practical safety and mental-health support if anxiety is severe.
Vajra (thunderbolt) as punitive-force symbol; not a physical object here but a ritualized weapon-image
Vajra is not a physical implement here but a concentrated image of decisive counter-force—lightning as purification, severance, and return-to-sender.
Occult affliction attributed to kṛtyā/yātudhāna; anxiety, wasting, misfortune affecting household and livestock (broad Atharvanic ‘illness’ category).
Apotropaic reversal: identify the harmful agent, invoke vajra-force to sever the root, and release the client from aṃhas.
Conceptual parallel to removing the ‘mūla’ (root cause) of disease and clearing āvaraṇa/obstruction; not a direct classical Ayurvedic prescription.
Psychological relief from perceived targeted harm; ‘cutting the root’ resembles trauma-informed boundary work and cognitive externalization of intrusive fear.
kṛtyākṛt / mūlakṛt / yātudhāna (the sorcerer/agent of harm)
Punish and neutralize the witchcraft-perpetrator; reverse the spell; free the patron’s people and herd from distress.
Naming the perpetrator-types + ‘placing’ vajra upon them (ritualized imprecation) + refrain of release.
Witchcraft (kṛtyā), covert sabotage, predatory occult forces.
Protection of cattle and household continuity (implicit)
- कृत्या (kṛtyā)
- engineered harm; manipulative intention crystallized into ‘work’
- कृत्या-कृत् (kṛtyā-kṛt)
- agent of calculated malice; ritualized hostility
- मूल-कृत् (mūla-kṛt)
- one who attacks the root (cause, lineage, vitality, foundations)
- यातुधान (yātudhāna)
- predatory force that feeds on fear and weakness
- वज्र (vajra)
- sudden decisive truth-force; severing power; divine counterstrike
- उग्रौ (ugrau)
- protective ferocity permitted for defense
- नि…धत्तम् (ni…dhattam)
- pinning the harm back onto its source; reversal/return
Root-cutting: locate the felt sense of ‘root-attack’ (fear in belly/pelvis), then visualize vajra-light severing cords to the source.
Manipura (bolt-force) with grounding to Muladhara (root)
Brisk exhale on vajram; longer exhale on aṃhasaḥ to signal release.
A lightning bolt striking a dark root beneath the house; the house and cowshed glow protected.
Fierce clarity transitioning to calm.
After chanting, sit quietly and let the nervous system downshift; end with a short śānti intention so raudra does not linger as agitation.
Increase intensity on the imprecatory line; keep refrain steady and sealing.
Strike emphasis on kṛtyākṛn, mūlakṛt, yātudhānaḥ, vajram, uग्रौ, muñcatam, aṃhasaḥ.
Fierce but controlled; avoid shouting—aim for ‘vajra-like’ precision.
This is a counter-sorcery verse; traditionally such lines may be paired with a symbolic ‘casting’ gesture—here, keep it internal/visual if practicing privately.
Home cleansing and decluttering (symbolic root-clearing); Grounding walk/barefoot on earth (if safe); Supportive counseling/community support when persecution fears are intense
Feeling subjected to targeted malice, sabotage, or persistent ‘bad luck’ believed to be engineered; also when household harmony feels attacked at the roots.
When you need a decisive psychological ‘cut’ from fear narratives; during protective routines for home/cattle.
Sense of severance from harmful influence; restored agency; calmer household atmosphere after the ‘release’ refrain.
If fear becomes obsessive or paranoid, seek professional support; avoid retaliatory actions—use for protection and release, not escalation.
Here the ‘mūla’ is not a medicinal root but the ‘root’ of sorcery—its hidden anchoring. The mantra counters by invoking a conceptual weapon (vajra) rather than a plant-drug, indicating a distinct Atharvanic therapeutic mode: juridical-violent reversal instead of pharmacology.
It presupposes intra-community suspicion and the reality of ritual aggression (kṛtyā). The priest’s role is quasi-forensic: he can target an unnamed perpetrator without ordinary evidence, reflecting the authority of ritual speech in managing social conflict.
Terms like yātudhāna occur in RV, but AV intensifies their linkage with concrete witchcraft technology (kṛtyā, mūlakṛt). The imperative dual dhattaṁ and the refrain’s domestic scope show Atharvanic specialization: mythic weapon (vajra) is operationalized for household affliction.
Gopatha’s Atharvanic hermeneutic treats hostile magic as a real causal agent removable by counter-formulas that ‘strike’ the source and ‘unbind’ the victim. This verse exemplifies that two-step efficacy: punitive reversal onto the kṛtyākṛt and liberation of dvipada/catuṣpada.
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