Atharva Veda 20.21.6: Kanda 20, Anuvaka 3, Sukta 21, Mantra 6
Sukta 21
ते त्वा॒ मदा॑ अमद॒न् तानि॒ वृष्ण्या॒ ते सोमा॑सो वृत्र॒हत्ये॑षु सत्पते । यत् का॒रवे॒ दश॑ वृ॒त्राण्य॑प्र॒ति ब॒र्हिष्म॑ते॒ नि स॒हस्रा॑णि ब॒र्हयः॑
té tvā mádā amadan tā́ni vṛ́ṣṇyā té sómāso vṛtra-hátyeṣu satpate | yát kāráve dáśa vṛtrā́ṇy apráti bárhiṣmate ní sahásrāṇi bárhayaḥ
Those raptures have exhilarated thee—those virile (powers), those Soma-pressings—in the slayings of Vṛtra, O lord of the true. When, for the singer, thou didst (overthrow) ten Vṛtras, irresistible; (when) for him of the sacred grass, thousands of barhis-stalks (were laid down).
وہ خوشیاں تمہیں خوش کرتی ہیں, وہ مردانہ طاقتیں، وہ سوم کے دباؤ, ورتر کے مارنے میں، اے سچ کے مالک۔ جب، گائک کے لیے، تم نے دس ورتروں کو، جو نہ روکے جا سکتے تھے، گرا دیا؛ جب مقدس گھاس والے کے لیے، ہزاروں برہی کی ڈنڈیاں بچھائی گئیں۔
Rishi: RV-derived Indra cycle seer (AV 20 anthology).
Devata: Indra (Soma as enabling power).
Chandas: Triṣṭubh.
Primary: vira
Secondary: adbhuta
Sāyaṇa emphasizes Soma as the immediate cause of Indra’s ‘mada’—a sanctioned intoxication producing vṛṣṇya (bull-like might). ‘Vṛtra’ is generalized as any obstructive force; ‘ten Vṛtras’ signals repeated victories. ‘barhiṣmate’ identifies the ritual patron: Indra’s mythic feats are tied to the sacrificer’s barhis and offerings, implying reciprocity—praise and ritual grass sustain Indra, Indra grants victory.
To invoke Indra’s Soma-born battle-power for overcoming multiple obstacles and to affirm the patron’s ritual entitlement to Indra’s aid.
Motivational/psychological resilience practice: reframing multiple stressors as ‘obstructions’ to be systematically cleared.
mixed
Obstacles/enemies conceptualized as ‘many Vṛtras’.
Invoke Indra’s Soma-born battle-power; legitimize the patron’s claim through ritual hospitality (barhis) and praise; overcome numerous obstacles.
Mythic transfer (itihāsa-nyāya): citing Indra’s past feats; numerical amplification (daśa/sahasrāṇi) to scale efficacy; ritual entitlement via barhis.
Repeated setbacks, hostile forces, ritual failure in competitive settings.
Patronage reciprocity, victory leading to wealth/status.
Indra is exhilarated by Soma-raptures and virile powers; in Vṛtra-slayings he overthrows many obstacles for the singer/patron, who lays abundant barhis (sacred grass) to claim Indra’s aid.
A psyche fortified by disciplined ‘intoxication’ (focused zeal) can break repeating inner blockages (‘many Vṛtras’). The ‘barhis’ is the prepared inner ground—attention, reverence, and steady ritual order—on which power descends.
Power is not random: it is invited by preparation, reciprocity, and right alignment. When vitality is ritually and ethically harnessed, it becomes obstacle-clearing force rather than mere excitement.
- मद (madá)
- concentrated ardor that mobilizes courage and clarity
- सोम (sóma)
- energizing sacrament; catalyst of inspired potency
- वृष्ण्य (vṛṣṇyá)
- assertive life-force; capacity to act decisively
- वृत्र (vṛtrá)
- recurrent impediments—fear, inertia, entrenched habits
- सत्पति (satpati)
- sovereignty grounded in ṛta (truth-order)
- बर्हिस्/बर्हयः (barhis/barhayaḥ)
- prepared ritual/mental field; hospitality to the divine
Transform ‘intoxication’ into steady heroic attention; visualize obstruction-clearing force moving from navel to throat as resolute speech and action.
Maṇipūra (will/ojas) and Viśuddha (truth-speech/sat).
4-count inhale / 6-count exhale while silently repeating ‘vṛtra-han’ on the exhale.
Imagine knots (granthis) loosening as ‘barhis’—a smooth inner carpet—spreads under the mind’s feet.
Vigilant, courageous, duty-oriented (kṣātra-like steadiness).
Pair with a small act of reciprocity (charity/thanks) to align ‘satpati’ ethics with personal power.
RV-style udātta/anudātta/svarita; keep udātta lifts on madā́ḥ, sómāsaḥ, satpate.
Mark the cadence at pāda ends; do not rush the numeric phrases (daśa… sahasrāṇi).
वृत्रहत्येषु: vṛ-tra-hat-ye-ṣu (keep ‘h’ clear), बर्हिष्मते: bar-hiṣ-ma-te (retroflex ṣ), सहस्राणि: sa-has-rā-ṇi (long ā)
Firm, resonant chest-voice; slight upward lift on epithets.
In saṃgrāmika use, recite facing the intended ‘direction of engagement’; conclude with a brief silence to ‘seat’ the barhis-field inwardly.
11
Facing multiple obstacles: legal dispute, competitive exam, workplace opposition, or a complex project.
Before action; also after setbacks to restore morale and reorder priorities.
Strengthened resolve, clearer strategy, sense of protected entitlement through disciplined preparation.
Avoid using with vindictive intent; keep actions within dharma/ṛta—otherwise ‘madá’ becomes mere agitation.
पदच्छेदः (Vedic sandhi resolved): ते | त्वा | मदाः | अमदन् | तानि | वृष्ण्याः | ते | सोमासः | वृत्रहत्येषु | सत्पते | यत् | कारवे | दश | वृत्राणि | अप्रति | बर्हिष्मते | नि | सहस्राणि | बर्हयः । 1) ‘ते त्वा’ इति संहितायां दीर्घस्वर/स्वरितचिह्नयुक्तं पाठभेदः; पदे ‘ते | त्वा’। 2) ‘वृष्ण्या ते’ इत्यत्र ‘वृष्ण्याः’ (प्रथमा बहु) + ‘ते’ (प्रथमा बहु) संहितायां स्वरचिह्नैः। 3) ‘वृत्रहत्येषु’ = वृत्रहत्य + सु (सप्तमी बहु) यणादेश/वृद्ध्यादि सहितः रूपम्। 4) ‘बर्हिष्मते नि’ इत्यत्र विसर्ग/अनुस्वार-सम्बन्धः न; पदे स्पष्टम्।
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