Atharva Veda 19.13.8: Kanda 19, Anuvaka 2, Sukta 13, Mantra 8
Sukta 13
बृह॑स्पते॒ परि॑ दीया॒ रथे॑न रक्षो॒हामित्राँ॑ अप॒बाध॑मानः । प्र॒भ॒ञ्जंछत्रू॑न् प्रमृ॒णन्न॒मित्रा॑न॒स्माक॑मेध्यवि॒ता त॒नूना॑म्
bṛ́haspate pári dīyā́ ráthena rakṣohā́mitrā́m̐ apabā́dhamānaḥ | prabhañjáñ chátrūn pramṛṇán amítrān asmā́kam edhyavitā́ tanū́nām
O Bṛhaspati, course round about with thy chariot, rákṣas-slayer, repelling the foes; shattering the enemies, crushing down the non-friends—be thou the increaser of our bodies, our folk.
يا بْرِهَسْپَتي، طُفْ بعربتك من كلّ جانب، يا قاتلَ الرَّاكْشَس، دافعًا الأعداء؛ مُحطِّمًا الخصوم، ساحقًا غيرَ الأصدقاء—كُنْ مُنمِّيًا لأجسادنا، ولأهلنا.
The meaning
What it says
Bṛhaspati is asked to circle around on his chariot as a rakṣas-slayer, repelling foes, shattering enemies, and becoming the increaser of our bodies/people.
The inner meaning
Protective intelligence ‘patrols’ the perimeter of consciousness: clear counsel (Bṛhaspati) pushes out intrusive thoughts/hostilities, while strengthening vitality (tanū) and communal coherence.
The truth in it
Lasting protection is not only force but wise guardianship—an intelligent boundary that repels harm and nourishes growth.
What it is for
- Kind of hymn
- Apotropaic (rakṣas-expulsion) / Jaya (victory)
Its aim
To establish a protective perimeter, repel hostile forces (human and demonic), and increase the patron’s vitality and strength.
Word by Word
Pada patha
बृहस्पते । परि । दीय । रथेन । रक्षः-हा । अमित्रान् । अप-बाधमानः । प्र-भञ्जन् । शत्रून् । प्र-मृणन् । अमित्रान् । अस्माकम् । एधि-विता । तनूनाम् ।
- बृहस्पते
- O BṛhaspatiO Bṛhaspati; lord of prayer, priestly power as war-forceNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot बृहस्पति (प्रातिपदिक)
- परि
- around; all aroundaround; encompassing (protective circling)Indeclinableअव्ययRoot परि (उपसर्ग/अव्यय)
- दीय
- move/drive (yourself); proceedmove, course, drive (imperative: ‘go about’)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; आत्मनेपद (वेदिक रूप: दीय = दीयस्व/दीयाः)Root दा (धातु)
- रथेन
- with (your) chariotwith a chariot (ritual image of divine patrol/escort)Nounपुंलिङ्ग, तृतीया, एकवचनRole करणRoot रथ (प्रातिपदिक)
- रक्षोहा
- the slayer of demons (rakṣas)Noun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot रक्षो-हन् (प्रातिपदिक; रक्षस् + हन्)
- अमित्रान्
- enemiesnon-friends, foes (human enemies as well as hostile forces)Nounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot अमित्र (प्रातिपदिक)
- अपबाधमानः
- driving away; repellingthrusting away, repelling (driving off harm)Verb (participle)वर्तमान कृदन्त (शतृ), पुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot अप-बाध् (धातु)
- प्रभञ्जन्
- shattering; smashingshattering forth, breaking up (crushing enemy cohesion)Verb (participle)वर्तमान कृदन्त (शतृ), पुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot प्र-भञ्ज् (धातु)
- शत्रून्
- foesenemies, adversaries (those who oppose)Nounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot शत्रु (प्रातिपदिक)
- प्रमृणन्
- crushing; destroyingsmashing down, destroying (killing/overthrowing)Verb (participle)वर्तमान कृदन्त (शतृ), पुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot प्र-मृण्/मृड् (धातु; वैदिक: मृण् = crush, destroy)
- अमित्रान्
- enemiesfoes (repeated for emphatic annihilation)Nounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot अमित्र (प्रातिपदिक)
- अस्माकम्
- of us; ourour (belonging to us)Pronounषष्ठी, बहुवचनRole सम्बन्ध (षष्ठी)Root अस्मद् (सर्वनाम)
- एध्यविता
- the promoter/prosperer; benefactorNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot एध् (धातु) + वितृ/विद्? (प्रातिपदिक: -वित्/-विता ‘one who causes to thrive/helps’)
- तनूनाम्
- of (our) bodies/personsof bodies/persons; of our people (the living community)Nounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (षष्ठी)Root तनू (प्रातिपदिक)
Sandhi Notes
- बृहस्पते | परि | दीय | रथेन | रक्षोहा | अमित्रान् | अपबाधमानः | प्रभञ्जन् | शत्रून् | प्रमृणन् | अमित्रान् | अस्माकम् | एध्यविता | तनूनाम् । मुख्य सन्धि/संहिता-रूप:
- (1) रक्षो॒हा + अमित्रान् → रक्षो॒हामित्रान् (आ + अ → आ)
- (2) प्रभञ्जन् + शत्रून् → प्रभञ्जंछत्रून् (न् + श् → ञ्छ्; वैदिक संधि/अनुस्वार-परिवर्तन)
- (3) प्रमृणन् + अमित्रान् → प्रमृणन्नमित्रान् (न् + अ → न्न)
- (4) अस्माकम् + एध्यविता → अस्माकमेध्यविता (म् + ए → मे)
Seer, deity and metre
- Rishi
- Atharvanic/Angirasa tradition (not explicit here)
- Devata
- Bṛhaspati
- Chandas
- Triṣṭubh-like (late AV martial liturgy; irregular)
- Rasa
- Vira and Raudra
Sayana emphasizes Bṛhaspati’s dual capacity: brahman (sacral speech) becomes martial power. ‘Circling’ (pari dīyā) is read as a protective patrol enclosing the patron’s side; ‘rakṣohā’ extends the target from human enemies to demonic impediments. ‘Edhyavitā tanūnām’ is glossed as nourishment/augmentation of the community’s vitality and fighting capacity.
Anonymous Angirasa-leaning Atharvanic composer (late Book 19 protective/martial liturgy)
Rakṣas-expulsion and victory perimeters; invoking brahman-power (Bṛhaspati) as a defensive technology.
A classic Atharvan-Angiras synthesis: aggressive expulsion is carried by priestly wisdom (Bṛhaspati), linking victory to brahmanic protection and bodily thriving.
Bṛhaspati
Priest of the gods, guardian of sacred speech and counsel; defeats demonic obstruction and secures auspicious expansion (bṛh).
As ‘edhyavitā tanūnām’ he increases bodily vitality; indirect healing via removal of harmful influences.
Perimeter defense, rakṣas-expulsion, repulsion of foes (human and non-human).
Triṣṭubh-like (late AV irregular martial cadence)
4 pādas with variable counts; strong verbal participles (apabādhamānaḥ, prabhañjan, pramṛṇan) drive momentum.
Rhetorical intensity overrides strict meter; compound-heavy diction typical of late protective liturgy.
Circular, patrolling feel—verbs of motion and impact alternate.
Creates felt ‘ring-fence’ protection; energizes while maintaining priestly clarity.
The priest performs a circumambulation (pradakṣiṇā) of the patron, camp, or standards, synchronizing the movement with ‘pari dīyā’.
Recites the mantra while tracing a circle with a staff or weapon, marking an apotropaic boundary.
At ‘apabādhamānaḥ’, makes a pushing-away gesture (apanayana) toward the enemy direction.
At ‘prabhañjan… pramṛṇan’, strikes the ground or a shield to enact ‘breaking’ and ‘crushing’ of adversaries.
Ends by touching the patron’s chest/shoulders (tanūnām) to ‘install’ thriving strength.
Kauśika Sūtra: protective ‘pari’ rites and rakṣas-expulsion in connection with battle and travel; exact sutra-number varies by edition.
Atharvan as boundary-maker and expeller of rakṣas; operationalizes Bṛhaspati’s brahman-power as a defensive circuit.
Recite for rakṣas-expulsion (night disturbances, ominous fear), to protect children/household perimeter; can accompany circumambulation of the home or sickbed (later customary adaptation).
At nightfall, before sleep, or before entering contested spaces.
Atharvan priest as protector-exorcist; householder may do simplified perimeter recitation.
Used as a protective chant before sleep or before travel into unsafe situations, paired with calming practices afterward.
No material substances; the ‘chariot’ symbolizes mobile protective capacity of brahman (sacred intelligence) that can encircle and secure the living body (tanū).
Affliction attributed to rakṣas/hostile agencies (night-terrors, wasting influences, ‘possession-like’ distress in Atharvan idiom).
तनू (tanū) as the whole body/embodiment.
Expulsion (apabādha) of intrusive forces + strengthening (edhi) of tanū (body) and community vitality.
Rakṣas idiom maps loosely to bhūta/āgantuka disturbances; treatment pattern: apakarṣaṇa (removal) + bṛṃhaṇa (strengthening).
Boundary-setting and stressor removal plus recovery-building; for some, supportive in anxiety/nightmare contexts alongside care.
Amitrāḥ (foes) and rakṣas (malevolent entities).
Repel and crush enemies and demonic harms; establish a moving protective perimeter; increase bodily strength and the patron’s folk.
Pari- (circumambulation) as verbal magic; deity-as-guardian patrol; violent verbs to ‘break’ opposition + blessing to ‘increase’ the self.
Attack, intrusion, malign influence, decline of vitality.
Increase of bodily strength and group thriving.
- बृहस्पति (bṛhaspati)
- protective intelligence, right counsel, mantra-mastery that defeats chaos
- परि दीय (pari dīya)
- perimeter-warding; establishing a sacred boundary
- रथेन (rathena)
- mobile protection; swift response and strategic coverage
- रक्षोहा (rakṣo-hā)
- expulsion of parasitic forces—fear, obsession, malefic influence
- अपबाधमानः (apabādhamānaḥ)
- active clearing; refusal of intrusion
- प्रभञ्जन् (prabhañjan)
- breaking enemy cohesion; dismantling harmful patterns
- एधिविता तनूनाम् (edhyavitā tanūnām)
- vital augmentation—strength, immunity, social flourishing
Intelligent boundary: let ‘Bṛhaspati’ patrol the edges of attention and repel intrusive thoughts.
Maṇipūra (protective will) and Viśuddha (brahman/vāc).
Ujjāyī with slow circumferential body-scan; chant on exhale imagining a protective ring moving around you.
A golden chariot-wheel of light circles the body and home, pushing out dark forms; then a warm strengthening glow fills the limbs (tanū).
Alert protection without panic—clear, watchful steadiness.
Do 3 circumambulations (clockwise) of your practice spot mentally or physically, chanting once per round; end with 1 minute silent settling.
bṛhaspate: syllabic ṛ; keep aspiration in -sp- cluster minimal but clear.; rakṣohā: kṣ conjunct crisp; long ā at end.; pramṛṇan: retroflex ṇ; keep ṛ short and clear.
Strong, even recitation; emphasize motion verbs (pari dīya, apabādhamānaḥ) and impact verbs (prabhañjan, pramṛṇan).
Slight lift on bṛháspate; keep a rolling cadence through participles; resolve gently on tanūnām.
Resonant, protective command with controlled breath; avoid harsh strain.
If used for night protection, chant once briskly, then repeat once slowly to ‘seal’ the perimeter with calm.
Feeling threatened, spiritual/psychic intrusion anxiety, nightmares, hostile environments, need for strong boundaries and vitality.
Before sleep; before entering contentious meetings; when fear or ‘oppression’ sensations arise.
Sense of guardedness, mental clearing, strengthened resolve and vitality.
If fear/panic is severe or persistent, seek professional support; do not escalate conflict—use for protection and de-escalation.
No materia medica appears; the ‘technology’ is spatial—circumambulation and boundary-making—where the mantra’s verbs (pari dīyā, apabādh) script the karman.
Bṛhaspati, archetypal priest of the gods, legitimates priestly authority in warfare: victory is mediated through brahman and the Atharvan specialist’s control of protective space.
The lexicon is strongly RV (Bṛhaspati, rakṣohā), but the direct imperative and ritualizable motion (‘course around’) reflect Atharvanic domestic-magic pragmatics.
Gopatha’s emphasis on brahman as a force that restrains and repels aligns with ‘apabādh’; the mantra is efficacious when paired with correct enclosure-actions (pari-acts) performed by the Brahman-priest.
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