Atharva Veda 2.2.5: Kanda 2, Anuvaka 1, Sukta 2, Mantra 5
Sukta 2
याः क्ल॒न्दास्तमि॑षीचयो॒ऽक्षका॑मा मनो॒मुहः॑ । ताभ्यो॑ गन्ध॒र्वप॑त्नीभ्योऽप्स॒राभ्यो॑ऽकरं॒ नमः॑
yā́ḥ klandā́s tamíṣīcayo ’kṣakā́mā manomúhaḥ | tā́bhyo gandharvápatnībhyo ’psarábhyo ’káraṃ námaḥ ||
Those who are wailers, who fare in darkness, dice-desiring, mind-bewildering—unto them, unto the Gandharvas’ wives, unto the Apsarases, have I performed obeisance.
أولئك اللواتي ينوحنَ، واللواتي يسرنَ في الظلمة، والراغباتِ في النَّرد، المُذهِلاتِ للعقول—إليهنّ، إلى زوجاتِ الغندهرفا (Gandharva)، إلى الأبساراس (Apsaras)، قد قدّمتُ «نَمَه» (سجودَ التعظيم).
The meaning
What it says
Those who are wailers, moving in darkness, dice-desiring, mind-bewildering—unto them, the Gandharvas’ wives, the Apsarases, I have performed obeisance (namas).
The inner meaning
The verse names specific modes of disturbance: lamentation loops (klaṇdāḥ), depressive/dark wandering (tamiṣīcayaḥ), addictive risk (akṣakāmāḥ), and cognitive confusion (mano-muhaḥ). ‘Namas’ is not surrender but a pacifying recognition that disarms panic and sets a boundary via formal address.
The truth in it
What we refuse to name tends to rule us. Naming disruptive forces and addressing them with composed formality can neutralize their grip and return agency.
What it is for
- Kind of hymn
- Bhaisajya / Rakshoghna (apotropaic-healing against spirit-affliction and mental delusion)
Its aim
To avert or neutralize the harmful influence of Apsarases (and allied Gandharva-connected females) who cause mental bewilderment, nocturnal fear, and gambling-ruin; a propitiatory ‘namas’ to prevent possession/infatuation.
Word by Word
Pada patha
याः । क्लन्दाः । तमिषीचयः । अक्ष-कामाः । मनः-मुहः । ताभ्यः । गन्धर्व-पत्नीभ्यः । अप्सराभ्यः । अकरम् । नमः ।
- याः
- who (those women)which (fem. pl.), those (female beings) whoPronounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- क्लन्दाः
- the ‘Klandā’ (a class of female beings)wailers/crying ones; (as a class of female spirits) those who cause lamentation and distressNounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot क्लन्द (प्रातिपदिक; स्त्री-समूहवाचक)
- तमिषीचयः
- the ‘Tamiṣīcā’ (darkness-dwelling ones)moving/acting in darkness; night-roaming (female) beings, operating in obscurityNounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot तमिषीच (प्रातिपदिक; बहुव्रीहि/जातिवाचक)
- अक्षकामाः
- desirous of dice/gamblingdesirous of dice/gambling; craving the gaming-board (hence enticing men to ruin)Adjective (used substantively)स्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot अक्षकाम (प्रातिपदिक; तत्पुरुषः = अक्षेषु कामः/अक्षान् कामयन्ति)
- मनॊमुहः
- mind-bewildering (deluders of the mind)Adjective (used substantively)स्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot मनॊमुह (प्रातिपदिक; बहुव्रीहि/कर्मधारयः = मनः मोहयन्ति)
- ताभ्यः
- from/unto thoseto them, from them (dat./abl. fem. pl.; here: to those beings, as recipients of a propitiatory salutation)Pronounस्त्रीलिङ्गः, पञ्चमी/चतुर्थी, बहुवचनम्Role ApādānaRoot तद् (सर्वनाम-प्रातिपदिक)
- गन्धर्वपत्नीभ्यः
- from/unto the wives of the Gandharvasto the wives of the Gandharvas; i.e., Apsarases as consorts/affiliated female spirits (a classificatory epithet)Nounस्त्रीलिङ्गः, पञ्चमी/चतुर्थी, बहुवचनम्Role ApādānaRoot गन्धर्वपत्नी (प्रातिपदिक; षष्ठी-तत्पुरुषः = गन्धर्वस्य पत्नी)
- अप्सराभ्यः
- from/unto the Apsarasesto the Apsarases; nymph-like female spirits, often seducing, deluding, or afflictingNounस्त्रीलिङ्गः, पञ्चमी/चतुर्थी, बहुवचनम्Role ApādānaRoot अप्सरस् (प्रातिपदिक)
- अकरम्
- I made / I performedI have made/performed (a rite/act); I render (here: I offer/perform) as a formal actVerbलुङ् (अorist), उत्तमपुरुषः, एकवचनम्Role KartāRoot कृ (धातु)
- नमः
- obeisance, salutationobeisance, reverential salutation; a propitiatory formula used to avert harm by appeasementNoun (indeclinable-like in use)नपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम् (अव्ययीभाव-प्रयोगः ‘नमः’ = ‘obeisance’)Role KarmaRoot नमस् (प्रातिपदिक)
Sandhi Notes
- (1) तमिषीचयोऽक्षकामाः → तमिषीचयः + अक्षकामाः (o’ = अः + अ).
- (2) ताभ्यो गन्धर्वपत्नीभ्योऽप्सराभ्योऽकरं नमः → ताभ्यः + गन्धर्वपत्नीभ्यः + अप्सराभ्यः + अकरम् + नमः (each ‘-भ्योऽ-’ = -भ्यः + अ-). Pada readings keep Vedic accent marks removed in analysis
- forms are treated as nominative plural feminine for the opening list (याः…मनॊमुहः) agreeing with implied स्त्री-समूहः
Seer, deity and metre
- Rishi
- Atharvanic tradition (exact r̥ṣi attribution for this single mantra is not securely fixed without the Anukramaṇī; commonly treated as Atharvan/Angiras-type in rakṣoghna material).
- Devata
- Apsarases (as a collective), also framed as Gandharva-patnīs (wives/associates of Gandharvas).
- Chandas
- Anuṣṭubh (4 pādas of ~8 syllables; Atharvanic anuṣṭubh with minor irregularities).
- Rasa
- Bhayankara and Shanta
Sāyaṇa glosses the beings as a perilous class of female spirits (apsaras-type) who, by nocturnal movement and fascination, disturb men’s minds and draw them toward ruinous play (akṣa). The ‘namas’ is not mere praise but a pacificatory device: by formal salutation one restrains (nivārayati) their injurious agency and secures non-interference.
Anonymous Atharvanic seer (rakṣoghna strand within Apsaras material)
Pacifying address to liminal female spirits; protective naming and propitiation to prevent possession/ruin (especially mental and social).
Atharvan method of ‘appeasement as defense’: namas converts fear into controlled relationship, limiting the beings’ access to the household.
Apsarases (Gandharva-patnīs)
Liminal feminine powers linked with enchantment, night-movement, and destabilizing desire; can afflict or, when appeased, withdraw.
By propitiation, alleviates mind-bewilderment, nocturnal distress, and addiction-like impulses.
Prevents their ‘taking’ of attention/ojas; creates a non-hostile boundary through formal salutation.
4 pādas of ~8 syllables; compact catalog + concluding namas formula.
Minor irregularity possible due to compound density (akṣakāmā, manomuhāḥ) and sandhi; typical Atharvanic anuṣṭubh compression.
Incantatory and practical; fast listing of traits followed by a sealing closure (namaḥ).
Effective as a quick apotropaic utterance—names the threat, then pacifies/neutralizes.
The Atharvan priest prepares a protective setting (rakṣā) for the patient/householder, typically at evening or night, when such beings are thought active.
Recite the mantra as a pacificatory salutation (namas) directed to the Apsarases/Gandharva-wives, naming their traits (dark-roaming, mind-bewildering) to delimit their sphere.
Accompany recitation with a gesture of respectful dismissal (añjali/namaskāra) and a verbal injunction that they depart or do no harm (as prescribed in the rite’s prose directions).
Conclude by establishing a boundary of protection around the person/space (often by circumambulation or marking, per the rite’s local prescription).
Kauśika Sūtra: spirit-affliction/apsaras-gandharva pacification context (exact sūtra numbering varies by edition; commonly grouped under rakṣoghna/apsaras-pratiṣedha rites).
Atharvan/Brahman as apotropaic specialist: he identifies the class of afflicting beings, performs the propitiatory ‘namas’ to convert hostility into non-harm, and ritually delimits their access to the patient/house.
Recite over the afflicted (especially at night) or at the gaming place to curb compulsion; can be spoken at the threshold/bedside as a nightly protective formula.
Twilight and night; before sleep; before entering risky social spaces (gambling/compulsive triggers).
Householder/elder; for severe cases, Atharvanic specialist to combine with dismissal rites.
Use as a brief chant when urges arise; follow with a grounding action (water sip, step outside, call a friend).
No physical substances are invoked; the ‘substance’ is social-psychic: naming addictive objects (dice) and pacifying the forces that cling to them. The mantra functions like a verbal amulet.
Manas-affliction: confusion, obsession, nocturnal fear, grief spells; also gambling compulsion and related ruin treated as spirit-driven.
Apotropaic propitiation: naming + namas reduces perceived threat and ritually ‘buys peace’; restores mental boundaries and calm.
Manovaha-srotas disturbance; rajas/tamas excess; supports sattva through composure and boundary.
Anxiety/panic at night, intrusive rumination, behavioral addiction (gambling), compulsive risk-taking.
Apsarases (as agents); indirectly the afflicted person (mind/behavior).
Avert/neutralize Apsaras influence that bewilders mind and drives nocturnal distress and gambling-ruin; maintain household mental health and stability.
Propitiatory naming (catalog of traits) + diplomatic closure (namaḥ) to prevent escalation; a ‘shānti’ move within rakṣoghna work.
Possession/infatuation, nightmares, compulsive gambling, depressive darkness.
Protection of wealth (prevent gambling loss), household harmony.
- क्लन्दाः (klaṇdāḥ)
- grief-voices; intrusive sorrow/crying spells
- तमिषीचयः (tamiṣīcayaḥ)
- nocturnal fear, depression, hidden impulses
- अक्षकामाः (akṣa-kāmāḥ)
- addiction to chance; compulsive gambling/risk
- मनॊमुहः (mano-muhaḥ)
- confusion, obsession, infatuation, dissociation
- नमः (namaḥ)
- pacification formula; ritual diplomacy to avert harm
Name the arising urge/darkness without fusion; end with namas as release of struggle.
ajna
slow_meditative
Dark figures at the edge of a circle retreating as ‘namaḥ’ forms a protective ring of light around the head and chest.
De-fusion and calm witnessing; boundary restoration.
On an urge or panic wave: chant once slowly, then exhale long; repeat up to 7 times; conclude with silent gaze at a fixed point for 30–60 seconds.
Anuṣṭubh with clear stress on each epithet; let ‘namaḥ’ be the settling cadence.
Keep the catalog brisk but intelligible; slightly slow on manomuhāḥ and namaḥ.
Low, steady, non-panicked; pacifying rather than confrontational.
Because it is propitiatory, avoid shouting; Atharvanic efficacy here is ‘cooling’—speech as appeasement and boundary.
7 times
Night fear, intrusive fascination, gambling urges, grief spirals, ‘mind not in one place’.
At the first sign of an urge/panic; nightly before sleep; before entering triggering environments.
Reduced compulsion and confusion; calmer sleep; protection of wealth and relationships.
If addiction or severe mental symptoms persist, seek clinical support; use mantra as adjunct and commit to practical safeguards (limit access to gambling).
No explicit botanical or material substance is named in this verse; efficacy is achieved through a speech-act of propitiation (namas) and categorical naming of the afflicting beings. In Atharvanic technology, such ‘naming + salutation’ functions like a non-material amulet: it identifies, contains, and pacifies the agent without requiring a drug.
The verse presumes a specialist who can safely address dangerous liminal females (Apsarases) through correct formulae. The capacity to manage spirit-affliction and socially destructive behaviors (gambling) is vested in Atharvanic ritual expertise, reinforcing priestly authority over household risk, mental disorder, and moral-economy threats.
The compound and epithet style (akṣa-kāmāḥ, manomúhaḥ) is characteristically Atharvanic in its direct social-psychological targeting (gambling-craving; mind-bewildering), more ‘domestic-ethical’ than many Rigvedic hymnic epithets. The taxonomy ‘gandharva-patnī-’ aligning Apsarases as Gandharva-associated females reflects later/systematizing tendencies in mythic classification.
Gopatha Brahmana broadly legitimizes Atharvanic mantras as operative instruments (karman) for protection and healing, especially where unseen beings (rakṣas, gandharvas, apsarases) are causal agents. Within that frame, a ‘namas’ addressed to a named class of spirits is efficacious as a controlled appeasement: it redirects their agency from harm to non-interference, aligning domestic safety with correct Atharvanic recitation.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
