Atharva Veda 13.3.13: Kanda 13, Anuvaka 1, Sukta 3, Mantra 13
Sukta 3
स वरु॑णः सा॒यम॒ग्निर्भ॑वति॒ स मि॒त्रो भ॑वति प्रा॒तरु॒द्यन्। स स॑वि॒ता भू॒त्वान्तरि॑क्षेण याति॒ स इन्द्रो॑ भू॒त्वा त॑पति मध्य॒तो दिवं॒ तस्य॑ दे॒वस्य॑। क्रु॒द्धस्यै॒तदागो॒ य ए॒वं वि॒द्वांसं॑ ब्राह्म॒णं जि॒नाति॑ । उद् वे॑पय रोहित॒ प्र क्षि॑णीहि ब्रह्म॒ज्यस्य॒ प्रति॑ मुञ्च॒ पाशा॑न्
sá váruṇaḥ sāyám agnír bhávati sá mítró bhávati prātár udyán | sá savitā́ bhūtvā́ntárikṣeṇa yāti sá índró bhūtvā́ tapati madhyató dívam tásya devásya | kruddhásyaitád ā́go yá eváṃ vidvā́ṃsaṃ brāhmaṇáṃ jinā́ti | úd vepaya rohita prá kṣiṇīhi brahmajyásya práti muñca pāśā́n
He becomes Varuṇa; in the evening he becomes Agni; rising in the morning he becomes Mitra. Having become Savitar he fares through the mid-air; having become Indra he burns from the midst of heaven. This is the offence against that god when wrathful—whoso thus overmasters a knowing Brahmin. Up, make him tremble, O Rohita; waste him away: against the brahma-slayer loose forth the nooses.
সন্ধিয়াত তেওঁ বৰুণ হয়, সন্ধ্যাবেলাত অগ্নি হয়; পুৱাতে উদয় হৈ মিত্ৰ হয়। সৱিতা হৈ অন্তৰিক্ষেৰে গতি কৰে; ইন্দ্ৰ হৈ আকাশৰ মধ্যভাগত দগ্ধ কৰে। সেই ক্ৰুদ্ধ দেৱতাৰ প্ৰতি এই অপৰাধ—যি এইদৰে জ্ঞানী ব্ৰাহ্মণক জয়/দমন কৰে। উঠা, কঁপাই দে, হে ৰোহিত; ক্ষয় কৰ; ব্ৰহ্মহত্যা-ব্ৰাহ্মণবধৰ প্ৰতিশোধস্বৰূপে পাষাণ (বন্ধন) মুকলি কৰ।
The meaning
What it says
Rohita (solar power) is proclaimed as assuming sequential divine offices: Varuṇa at evening, Agni at nightfall, Mitra at dawn, Savitar moving through mid-air, and Indra blazing from mid-heaven. To overpower a knowing Brahmin is declared an offence against this wrathful deity; Rohita is urged to make the offender tremble, waste away, and to release binding nooses upon the brahma-slayer.
The inner meaning
The verse maps the psyche’s moral governance onto the sun’s daily cycle: restraint (Varuṇa), purification (Agni), social conscience (Mitra), right impulse (Savitar), and decisive force (Indra). Harming a “knowing Brahmin” symbolizes violating wisdom/ethical order; the resulting inner disintegration appears as trembling, depletion, and constriction (pāśa)—guilt as a tightening bond.
The truth in it
Power that sustains order is multi-functional: it binds, purifies, reconciles, impels, and corrects. When knowledge and sacred trust are violated, consequences arise as loss of vitality and freedom; restoration requires re-aligning with cosmic/ethical law.
What it is for
- Kind of hymn
- Apotropaic / Punitive; Theological totalization (solar deity as all-gods)
Its aim
To mobilize multiple divine jurisdictions (binding, burning, contractual order, propulsion, smiting) against the Brahmin-harmer.
Word by Word
Pada patha
सः । वरुणः । सायम् । अग्निः । भवति । सः । मित्रः । भवति । प्रातर् । उद्यन् । सः । सविता । भूत्वा । अन्तरिक्षेण । याति । सः । इन्द्रः । भूत्वा । तपति । मध्यतः । दिवम् । तस्य । देवस्य । क्रुद्धस्य । एतत् । आगः । यः । एवम् । विद्वांसम् । ब्राह्मणम् । जिनाति । उत् । वेपय । रोहित । प्र । क्षिणीहि । ब्रह्मज्यस्य । प्रति । मुञ्च । पाशान्
- सः
- he/that (one)he; Rohita as protean deityPronounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- वरुणः
- VaruṇaVaruṇa; lord of binding and moral order (noose-power implied)Nounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot वरुण (प्रातिपदिक)
- सायम्
- in the eveningin the evening; temporal station of divine functionIndeclinableकालवाचक-अव्ययम्Role AdhikaraṇaRoot सायम् (अव्यय)
- अग्निः
- Agni (fire)Agni; fire, consuming and punitiveNounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot अग्नि (प्रातिपदिक)
- भवति
- becomes/isbecomes; assumes formVerbलट् वर्तमानः, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot भू (धातु)
- सः
- he/that (one)hePronounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot तद्
- मित्रः
- MitraMitra; contract/order, social concordNounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot मित्र (प्रातिपदिक)
- भवति
- becomes/isbecomesVerbलट् वर्तमानः, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot भू
- प्रातर्
- in the morningIndeclinableकालवाचक-अव्ययम्Role AdhikaraṇaRoot प्रातर् (अव्यय)
- उद्यन्
- rising (going up)rising; solar ascentParticipleवर्तमान-कर्तरि कृदन्तः, पुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot उद्-या (धातु) → उद्यत्/उद्यन् (वर्तमान-कृदन्त)
- सः
- he/that (one)hePronounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot तद्
- सविता
- Savitṛ (the impeller, Sun)Savitar; impeller, vivifying solar forceNounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot सवितृ (प्रातिपदिक)
- भूत्वा
- having becomeGerundक्त्वान्त-अव्ययम् (पूर्वक्रिया)Role क्रियाविशेषणम्Root भू (धातु) → भूत्वा (क्त्वा)
- अन्तरिक्षेण
- through the mid-air/atmospherethrough the midspace; cosmic traversalNounनपुंसकलिङ्गः तृतीया एकवचनम्Role KaraṇaRoot अन्तरिक्ष (प्रातिपदिक)
- याति
- goesgoes, moves; regular course ensuring surveillanceVerbलट् वर्तमानः, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot या (धातु)
- सः
- he/that (one)hePronounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot तद्
- इन्द्रः
- IndraIndra; smiting power, victorious coercionNounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot इन्द्र (प्रातिपदिक)
- भूत्वा
- having becomeGerundक्त्वान्त-अव्ययम्Role क्रियाविशेषणम्Root भू → भूत्वा
- तपति
- heats/burnsheats, burns; punitive scorchingVerbलट् वर्तमानः, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot तप् (धातु)
- मध्यतः
- from the middle/centrallyfrom the middle; central position, inescapableIndeclinableतसिलन्त-अव्ययम्Role AdhikaraṇaRoot मध्य (प्रातिपदिक) → मध्यतः (अव्ययीभाव/तसिल्)
- दिवम्
- heaven, the skyheaven; the upper realmNounस्त्रीलिङ्गः द्वितीया एकवचनम्Role KarmaRoot दिव्/द्यौ (प्रातिपदिक: दिव)
- तस्य
- of him/of thatof thatPronounपुं/नपुंसकलिङ्गः षष्ठी एकवचनम्Role SambandhaRoot तद्
- देवस्य
- of the godNounपुंलिङ्गः षष्ठी एकवचनम्Role SambandhaRoot देव (प्रातिपदिक)
- क्रुद्धस्य
- of the angry (one)angeredAdjectiveपुंलिङ्गः षष्ठी एकवचनम्Role SambandhaRoot क्रुध् (धातु) → क्रुद्ध (कृदन्त-प्रातिपदिक)
- एतत्
- thisPronounनपुंसकलिङ्गः प्रथमा/द्वितीया एकवचनम् (अत्र: प्रथमा)Role KartāRoot एतद् (सर्वनाम-प्रातिपदिक)
- आगः
- sin/offenceoffenceNounनपुंसकलिङ्गः प्रथमा एकवचनम्Role KartāRoot आगस् (प्रातिपदिक)
- यः
- whoPronounपुंलिङ्गः प्रथमा एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- एवम्
- thus, in this waythusIndeclinableप्रकारवाचक-अव्ययम्Role क्रियाविशेषणम्Root एवम् (अव्यय)
- विद्वांसम्
- knowing, learnedlearned oneAdjectiveपुंलिङ्गः द्वितीया एकवचनम्Role KarmaRoot विद् (धातु) → विद्वांस् (कृदन्त-प्रातिपदिक)
- ब्राह्मणम्
- a brāhmaṇaBrahminNounपुंलिङ्गः द्वितीया एकवचनम्Role KarmaRoot ब्राह्मण (प्रातिपदिक)
- जिनाति
- overcomes/harms/subduesinjures/overcomesVerbलट् वर्तमानः, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot जि (धातु; जये) / अथवा जि-नी (वेदे)
- उत्
- up, forthupIndeclinableउपसर्गःRole क्रियाविशेषणम्Root उत् (उपसर्ग/अव्यय)
- वेपय
- make (him) tremblemake trembleVerbलोट् (आज्ञा), मध्यमपुरुषः, एकवचनम्; णिच् (कारयति)Role क्रियाRoot विप्/वेप् (धातु) → वेपय (णिच्-आज्ञार्थ)
- रोहित
- O Rohita (the Red one/Sun)O RohitaNounपुंलिङ्गः सम्बोधन एकवचनम्Role SambodhanaRoot रोहित (प्रातिपदिक; विशेषण/नाम)
- प्र
- forth, forwardforthIndeclinableउपसर्गःRole क्रियाविशेषणम्Root प्र (उपसर्ग/अव्यय)
- क्षिणीहि
- destroy/waste awaywaste awayVerbलोट्, मध्यमपुरुषः, एकवचनम्Role क्रियाRoot क्षि (धातु; क्षये) → क्षिणीहि (आज्ञार्थ)
- ब्रह्मज्यस्य
- of the slayer of a brāhmaṇa / of brahma-slayingof the brahma-offenderNounपुंलिङ्गः षष्ठी एकवचनम्Role SambandhaRoot ब्रह्मज्य (प्रातिपदिक; ‘ब्राह्मण-हिंसा/ब्रह्म-हत्या’ इत्यर्थे)
- प्रति
- back, againstback uponIndeclinableअव्ययम्Role क्रियाविशेषणम्Root प्रति (अव्यय/उपसर्ग)
- मुञ्च
- release/let looselooseVerbलोट्, मध्यमपुरुषः, एकवचनम्Role क्रियाRoot मुच् (धातु) → मुञ्च (आज्ञार्थ)
- पाशान्
- nooses/bondsnoosesNounपुंलिङ्गः द्वितीया बहुवचनम्Role KarmaRoot पाश (प्रातिपदिक)
Sandhi Notes
- (1) अग्निर्भवति = अग्निः + भवति (विसर्ग→र्)
- (2) प्रातरुद्यन् = प्रातर् + उद्यन् (र् + उ → रु)
- (3) भूत्वान्तरिक्षेण = भूत्वा + अन्तरिक्षेण (आ + अ → आ)
- (4) दिवं तस्य = दिवम् + तस्य (म् + त → ंत्/अनुस्वार-लेखन)
- (5) एतदागः = एतत् + आगः (त् + आ → दा; संधौ ‘द्’)
- (6) एवं विद्वांसं = एवम् + विद्वांसम् (म् + व → ंव/अनुस्वार)
- (7) पाशान् (पाशा॑न्) = पाशान् (स्वरभेदः)
Seer, deity and metre
- Rishi
- Atharvanic tradition (variable)
- Devata
- Rohita as solar-all-god
- Chandas
- Mixed; refrain-driven
- Rasa
- Raudra and Bhayankara
Sāyaṇa emphasizes Rohita’s polymorphy: the same solar power assumes Varuṇa’s binding jurisdiction, Agni’s consuming force, Mitra’s social order, Savitar’s propulsion, and Indra’s punitive victory. The refrain then applies this totalizing divine surveillance and coercion to the brahmajya offender.
AVŚ 13.3.11-17 (Rohita sequence, refrain-driven punitive stanzas); AVŚ 12.5 (brahmahatyā/brahman-protection themes, related Atharvanic concerns)
Anukramaṇī-variable; Atharvanic redaction within AVŚ 13.3 Rohita cycle
Apotropaic protection of brahman/Brāhmaṇa-status; theological totalization (solar deity as multi-deity) for punitive enforcement
Positions the Atharvanic priestly order as guarded by a cosmic sovereign (Rohita-as-All), turning sacrilege into a legally framed offence under multiple divine jurisdictions.
Rohita (solar All-god, Hari/haṃsa complex)
Solar sovereignty that cycles through offices of order (Varuṇa/Mitra), fire (Agni), impulse (Savitar), and force (Indra), ensuring no breach of sacred law escapes.
Indirect—restores social-ritual health by removing the polluting agent (brahma-violator) and stabilizing dharmic order.
Strong—binds, terrifies, and depletes the aggressor; protects Brahmin/ritual speech and household legitimacy.
Mixed (refrain-driven Atharvanic triṣṭubh/jagatī admixture)
Irregular; long descriptive cola followed by fixed refrain (kru(ddhasyai)tadāgo… / ud vepaya… pāśān)
Refrain-stitching across stanzas; semantic cadence prioritized over strict metrical isosyllabism
Incantatory, juridical; builds with enumerative deity-identifications then snaps into punitive refrain
Produces a sense of inescapable surveillance and tightening constraint; suitable for forceful apotropaic delivery.
Recite while marking temporal/cosmic stations (evening/morning/midspace/heaven) to universalize the deity’s reach.
At Varuṇa/‘pāśa’ sense, mime binding; at Agni/‘tápati’, mime scorching (e.g., passing a heated implement near an effigy without contact, per local tradition).
Conclude with the refrain as the operative curse: trembling, wasting, and noose-release upon the offender.
Kauśika Sūtra: AV 13.3 Rohita mantras used in protective/punitive recitations; especially suitable where ‘binding’ (Varuṇa) and ‘burning’ (Agni) gestures are combined (edition-dependent).
Atharvan as controller of multi-deity identifications (saṃjñā/nyāsa-like mapping) and executor of binding/scorching symbolism.
Recited as a protective imprecation when a household priest/teacher is threatened or when sacrilege is feared; also as a deterrent formula in disputes.
Evening-to-dawn framing suggests liminal times (sunset/dawn) for heightened efficacy
Atharvan priest (or household brāhmaṇa) voices the juridical curse; may accompany symbolic ‘binding’ gestures
KauśS: general alignment with brahman-protection/abhicāra procedures; exact sūtra mapping varies by edition and ritual handbooks for AVŚ 13.x
Used as a ‘protective prayer’ against harassment of teachers/elders; avoid using as aggressive cursing in ordinary conflicts.
Varuṇa (pāśa logic); Agni (burning); Mitra (social order); Savitar (impulsion); Indra (smiting)
Agni and ‘burning from mid-heaven’ (tapati) as punitive purification
Not pharmacological but ‘substance-action’: fire = consuming correction; noose = binding consequence; solar cycle = total jurisdiction across time (evening/dawn/midday).
Comparable to a ‘protective boundary-setting’ formula against abuse of authority; psychosomatic frame: fear/tremor and depletion as consequences of wrongdoing.
The brahmajya (Brahmin-harmer/overmaster)
To mobilize multi-deity authority to punish/bind one who overmasters or harms a knowing Brahmin; to release nooses upon the brahma-violator.
Theological identification (deity = many deities) + juridical declaration of āgas + imperative commands (tremble/waste/bind) + pāśa-imagery for constraint-transfer.
Sacrilege, coercion of ritual specialists, disruption of sacred speech and social contracts
- वरुण (varuṇa)
- moral law, contractual order, the binding conscience (pāśa-logic)
- अग्नि (agni)
- purification, burning away impurity; punitive heat
- मित्र (mitra)
- social harmony, lawful agreement, dawn-clarity
- सविता (savitā)
- right propulsion of life-force, sanctioned initiative
- इन्द्र (indra)
- decisive corrective force; breaking arrogance
- क्रुद्ध (kruddha)
- activated moral immunity; divine reactivity to injustice
- आगस् (āgas)
- ethical breach producing constriction and decay
- विद्वांस् ब्राह्मण (vidvāṃs brāhmaṇa)
- embodied wisdom, sacred speech, legitimate authority
- ब्रह्मज्य (brahmajya)
- destroyer of wisdom/order; archetype of sacrilege
- पाश (pāśa)
- karmic/ritual binding; inescapable consequence
- वेपय (vepaya)
- destabilize wrongful power; somatic sign of fear/guilt
- क्षिणीहि (kṣiṇīhi)
- drain vitality of the offender; moral entropy
Contemplate solar consciousness as ethical regulator across the day; observe how wrongdoing creates inner ‘nooses’ (constriction).
Manipura (solar fire)
Moderate rhythmic breathing with emphasis on exhale during ‘pāśān’ to visualize release of constrictive tendencies from oneself (not onto others).
Visualize tawny solar light burning away coercive impulses and restoring boundaries.
Alert, dharmic vigilance (sākṣin-like witnessing)
Use as self-restraint practice: recite softly, then vow non-harm toward teachers/elders and truthful speech; redirect the punitive force inward as ethical correction.
Atharvanic recitation with clear udātta emphasis on deity-names; refrain kept metrically steady across stanzas
Punch the imperatives: ud vepaya / pra kṣiṇīhi / prati muñca; keep ‘kru(ddhasyai)tad āgaḥ’ as a juridical clause
Firm, declarative; refrain slightly louder
Traditionally treated as a forceful apotropaic/abhicāra refrain; ethical caution advised—frame as protection of brahman, not personal revenge.
3 times
When sacred learning, teachers, or ritual integrity are threatened; when one needs moral boundary-strengthening.
At dawn or sunset; before teaching/ritual; during protection rites for a household’s priest/elder.
Psychological steadiness, deterrence of aggression, reaffirmation of ethical order.
Not recommended for petty disputes; avoid directing harm—use as protective/dharmic invocation.
The ‘medicine’ is jurisdictional: Varuṇa/Agni/Indra functions replace herbs. The rite treats social injury as a cosmic pathology cured by binding and depletion.
By making Brahmin-harm a transgression prosecutable by multiple divine offices, it elevates Brahmin status into a pan-cosmic legal category.
The identifications are RV-like in theology, but the Atharvanic innovation is their direct instrumentalization for a social-legal curse with a fixed refrain.
Gopatha’s tendency to equate deities through brahman supports this ‘one becomes many’ logic; efficacy arises from correct verbal identification and consequent transfer of powers.
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