Sukta 29
Rishi: Atharvanic tradition (maṇi/rakṣā hymnic complex)
Devata: Darbha and Maṇi as personified protective agents; implicitly the apotropaic power (rakṣas-kṣapana)
Chandas: Anuṣṭubh (command-form refrain; typical AV protective cadence)
اٹھرو وید 19.29 ایک مختصر رکشا-ابھیچاریک منتر ہے جس میں دربھا گھاس اور ایک مانِی (حفاظتی تعویذ) کو ذاتی ایجنٹوں کے طور پر استعمال کیا گیا ہے تاکہ دشمنی کو ختم کیا جا سکے۔ بار بار حکمی جملوں کے ذریعے (کاٹ ڈالو، باندھو، مارو)، اس کا مقصد حریفوں، حملہ آوروں اور بدخواہوں کو کاٹنا، بے حرکت کرنا اور ناکارہ بنانا ہے، جبکہ یاجمان کی فلاح اور استحکام کو یقینی بنایا جائے۔
Kind of charm
Mantras
Mantra 1
दर्भमणिः। निक्ष॑ दर्भ स॒पत्ना॑न् मे॒ निक्ष॑ मे पृतनाय॒तः । निक्ष॑ मे॒ सर्वा॑न् दु॒र्हार्दो॑ निक्ष॑ मे द्विष॒तो म॑णे
دربھا کا تعویز۔ اے دربھا، میرے حریفوں کو نیچے گرا ڈال، میرے لیے جنگی حملہ آوروں کو نیچے گرا ڈال۔ میرے لیے تمام بددلوں کو نیچے گرا ڈال، اے تعویز، میرے لیے دشمنوں کو نیچے گرا ڈال۔
Mantra 2
तृ॒न्द्धि द॑र्भ स॒पत्ना॑न् मे तृ॒न्द्धि मे॑ पृतनाय॒तः । तृ॒न्द्धि मे॒ सर्वा॑न् दु॒र्हार्द॑तृ॒न्द्धि मे॑ द्विष॒तो म॑णे
اے دربھا گھاس، میرے حریفوں کو کاٹ ڈال، میرے لیے لڑائی کے حملے کو کاٹ ڈال۔ میرے لیے تمام بددلوں کو کاٹ ڈال، اے تعویز، میرے دشمنوں کو کاٹ ڈال۔
Mantra 3
रु॒न्द्धि द॑र्भ स॒पत्ना॑न् मे रु॒न्द्धि मे॑ पृतनाय॒तः । रु॒न्द्धि मे॒ सर्वा॑न् दु॒र्हार्दो॑ रु॒न्द्धि मे॑ द्विष॒तो म॑णे
اے دربھا گھاس، میرے حریفوں کو روک دے، میرے لیے لڑائی کے حملے کو روک دے۔ میرے لیے تمام بددلوں کو روک دے، اے تعویز، میرے دشمنوں کو روک دے۔
Mantra 4
मृ॒ण द॑र्भ स॒पत्ना॑न् मे मृ॒ण मे॑ पृतनाय॒तः । मृ॒ण मे॒ सर्वा॑न् दु॒र्हार्दो॑ मृ॒ण मे॑ द्विष॒तो म॑णे
اے دربھا گھاس، میرے حریفوں کو کچل دے، میرے لیے لڑائی کے حملے کو کچل دے۔ میرے لیے تمام بددلوں کو کچل دے، اے تعویز، میرے دشمنوں کو کچل دے۔
Mantra 5
मन्थ॑ दर्भ स॒पत्ना॑न् मे॒ मन्थ॑ मे पृतनाय॒तः । मन्थ॑ मे॒ सर्वा॑न् दु॒र्हार्दो॒ मन्थ॑ मे द्विष॒तो म॑णे
اے دربھا گھاس، میرے حریفوں کو ہلا دے، میرے لیے لڑائی کے حملے کو ہلا دے۔ میرے لیے تمام بددلوں کو ہلا دے، اے تعویز، میرے دشمنوں کو ہلا دے۔
Mantra 6
पि॒ण्ड्ढि द॑र्भ स॒पत्ना॑न् मे पि॒ण्ड्ढि मे॑ पृतनाय॒तः । पि॒ण्ड्ढि मे॒ सर्वा॑न् दु॒र्हार्दो॑ पि॒ण्ड्ढि मे॑ द्विष॒तो म॑णे
اے دربھا گھاس، میرے حریفوں کو گوندھ دے، میرے لیے لڑائی کے حملے کو گوندھ دے۔ میرے لیے تمام بددلوں کو گوندھ دے، اے تعویز، میرے دشمنوں کو گوندھ دے۔
Mantra 7
ओष॑ दर्भ स॒पत्ना॑न् मे॒ ओष॑ मे पृतनाय॒तः । ओष॑ मे॒ सर्वा॑न् दु॒र्हार्दो॑ ओष॑ मे द्विष॒तो म॑णे
اے دربھا، میرے حریفوں کو جلا دے؛ میرے لیے جنگ میں دوڑنے والوں کو جلا دے۔ میرے لیے تمام بددلوں کو جلا دے؛ اے تعویذ، میرے لیے دشمنوں کو جلا دے۔
Mantra 8
दह॑ दर्भ स॒पत्ना॑न् मे॒ दह॑ मे पृतनाय॒तः । दह॑ मे॒ सर्वा॑न् दु॒र्हार्दो॒ दह॑ मे द्विष॒तो म॑णे
اے دربھا، میرے حریفوں کو جلا؛ میرے لیے جنگ میں دوڑنے والوں کو جلا۔ میرے لیے تمام بددلوں کو جلا؛ اے تعویذ، میرے لیے دشمنوں کو جلا۔
Mantra 9
ज॒हि द॑र्भ स॒पत्ना॑न् मे ज॒हि मे॑ पृतनाय॒तः । ज॒हि मे॒ सर्वा॑न् दु॒र्हार्दो॑ ज॒हि मे॑ द्विष॒तो म॑णे
اے دربھا، میرے حریفوں کو مار؛ میرے لیے جنگ میں دوڑنے والوں کو مار۔ میرے لیے تمام بددلوں کو مار؛ اے تعویذ، میرے لیے دشمنوں کو مار۔
Inside Sukta 29
How it unfolds
- How it opens
The hymn opens by directly addressing Darbha (and implicitly Maṇi), treating them as living protectors ready to act on command.
- What it asks
Repeated imperatives demand the removal of all hostile categories: rivals (sapatna), battle-rushers (pṛtanāyataḥ), ill-hearted persons (durhārda), and haters (dviṣat).
- Where its power lies
Efficacy is asserted through rhythmic repetition and escalating verbs—cut down → bind/compact → smite—showing total control over enemy capacity (movement, cohesion, and vitality).
- How it closes
The final cadence culminates in a decisive striking command addressed to Darbha and Maṇi, sealing the hymn as an executable protection rather than a mere praise.
Famous verses
tṛnddhi darbha sapatnān me
piṇḍḍhi darbha sapatnān me
jahi darbha sapatnān me
Kind of hymn
Abhicarika (Protective/Counter-sorcery; enemy-subduing) with Paustika overtones (securing one’s welfare)
What it is for
To disable hostile persons and forces by cutting them down, binding them into impotence, and striking back their aggression, thereby stabilizing the patron’s safety and success.
Who it is for
Householders, warriors/patrons facing rivalry or imminent conflict, and Atharvanic ritual specialists preparing protective amulets and counter-hostility rites.
Also used as
- Rakṣā (protective warding)
- Paustika (welfare-securing overtones)
The deity
Darbha (kuśa-like sacred grass) is invoked as a cutting, binding, and warding power; Maṇi is the charged amulet/jewel that embodies portable protection and hostile-force reversal. Together they function as rakṣas-kṣapana (evil- and enemy-dispelling) instruments rather than distant cosmic deities.
Powers of the deity
- Apotropaic warding against ill-wish and sorcery
- Enemy-subduing: cutting down (tṛnddhi), compacting/binding (piṇḍḍhi), striking (jahi)
- Battle-protection: checking pṛtanāyatas (battle-rushers)
- Psychic/social protection: turning back dviṣatas (haters) and durhārda (ill-hearted)
- Amuletic portability: protection carried on the body via maṇi
Why the deity is called
To animate darbha and the amulet as direct executors of the patron’s defense—neutralizing adversaries, preventing attack, and sealing personal safety and standing.
The seer
- Atharvanic seerAtharvan. Rakṣā and maṇi-charms: apotropaic protection, counter-sorcery, binding/immobilizing enemies, and warding battle-danger through empowered substances (grass/amulet).
Other hymns of this seer
- AV 19.28 (maṇi/rakṣā complex, adjacent tradition)
- AV 19.30 (maṇi/rakṣā complex, adjacent tradition)
- AV 2.9 (rakṣohā/anti-hostility type, broadly Atharvanic)
Preparing for the rite
- Select clean darbha blades/tufts; rinse or purify with water if available.
- Prepare or obtain a maṇi (amulet/jewel) to be tied on the body (neck/arm/waist) or kept on the person.
- Establish a simple protective boundary (darbha spread or held) and seat the patron facing an auspicious direction (commonly east).
The rite
- Hold darbha while reciting; gesture outward on commands like tṛnddhi/jahi as if cutting or striking away opponents.
- On piṇḍḍhi-type commands, knot/coil darbha or compress it in the fist to enact ‘binding/compacting’ of enemies.
- Tie or touch the maṇi to the body at key refrains, sealing the protection onto the patron.
- Conclude by keeping the darbha and maṇi with the patron (carry/wear) for continued warding.
What it needs
- Darbha grass
- Maṇi (protective amulet/jewel; may be a bead, stone, or consecrated charm-thread)
- Water for purification (optional)
- Thread/cord for tying the amulet (if applicable)
When
Performed when rivalry or threat is felt—before entering contest/battle, at the start of a journey, or as a daily protective reinforcement at dawn/dusk.
The main substance
Darbha grass
Amulets
- Maṇi (consecrated jewel/bead/stone)
- Protective cord/thread for tying the maṇi
How it is prepared
Darbha is cleaned and held, spread, or knotted/compacted in the hand to enact the mantra’s commands; the maṇi is consecrated by recitation and then tied on or touched to the body to ‘carry’ the protection.
Frequently Asked Questions
Darbha is sacred grass treated as a protective force, and Maṇi is a consecrated amulet/jewel. The hymn speaks to them as if they can act—cutting, binding, and striking hostile forces.
Its primary function is protective counter-hostility: it neutralizes threats by disabling opponents (cutting down, binding, smiting). In Atharvanic terms, that defensive aim can use forceful language and actions.
A practitioner would hold or knot darbha while reciting and consecrate a maṇi amulet by touch and repetition, then have the patron wear or carry it—especially before conflict, travel, or when hostility is suspected.
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