Atharva Veda 5.17.6: Kanda 5, Anuvaka 2, Sukta 17, Mantra 6
Sukta 17
दे॒वा वा ए॒तस्या॑मवदन्त॒ पूर्वे॑ सप्तऋ॒षय॒स्तप॑सा॒ ये नि॑षे॒दुः । भी॒मा जा॒या ब्रा॑ह्म॒णस्याप॑नीता दु॒र्धां द॑धाति पर॒मेव्योऽमन्
devā́ vā́ etasyā́m avadanta pū́rve saptaŕ̥ṣayas tápasā yé níṣeduḥ | bhīmā́ jāyā́ brāhmaṇasyā́panītā durdhā́m dadhāti paramébhyo ’man
The Gods, in this matter, gave utterance; the ancient Seven Seers, who by austerity sat in solemn session. Fearful is the Brahman’s wife when she is borne away: she fasteneth an evil lot even upon the highest—so have they held.
Die Götter sprachen darüber; die alten Sieben Ṛṣis, die durch Askese in feierlicher Sitzung saßen. Furchtbar ist die Frau des Brahmanen, wenn man sie fortträgt: sie heftet ein böses Los selbst an den Höchsten—so haben sie es festgehalten.
The meaning
What it says
The gods and the ancient Seven Seers declared a precedent: the Brahman’s wife, when abducted, becomes fearsome; she imposes an evil lot even upon the highest—so it is held.
The inner meaning
This is a warning about violating protected relational boundaries. The ‘brahmajāyā’ symbolizes the sanctity of trust and the psychic backlash of transgression: guilt, social rupture, and fear become a self-reinforcing curse that reaches even the powerful.
The truth in it
Abuse of the vulnerable and violation of sacred trust generate consequences that exceed individual control; social and moral order retaliate through cascading harm.
What it is for
- Kind of hymn
- Abhicarika / Apotropaic (counter-curse; protection of brahmanical household order)
Its aim
To avert and neutralize the peril arising from the abduction/violation of a Brahmin’s wife; to compel restitution and prevent lineage-destruction and social calamity.
Word by Word
Pada patha
दे॒वाः । वै । ए॒तस्याम् । अ॒व॒द॒न्॒त॒ । पू॒र्वे॑ । स॒प्त॒-ऋ॒षयः॑ । तप॑सा । ये । नि॒-षे॒दुः । भी॒मा । जा॒या । ब्रा॑ह्म॒णस्य॑ । आ॒प॒-नी॒ता । दु॒र्धाम् । द॒धा॒ति॒ । प॒र॒मे॒भ्यः॑ । अ॒म॒न्
- देवाः
- the godsthe Gods; divine authorities who establish and enforce ritual-social orderNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot देव (प्रातिपदिक)
- वै
- indeedindeed; emphatic particle marking authoritative traditionIndeclinableनिपातRoot वै (निपात)
- एतस्याम्
- in this (woman/one)in this (matter/rite); in this very case under discussionPronounस्त्रीलिङ्ग; सप्तमी; एकवचनRole अधिकरणRoot एतद् (सर्वनाम-प्रातिपदिक)
- अवदन्त
- spokethey spoke/declared; pronounced a binding decision (as in a divine verdict)Verbलङ् (अनद्यतनभूत); प्रथमपुरुष; बहुवचनRoot वद्
- पूर्वे
- former, earlierthe former/ancient ones; primordial precedent-bearersAdjectiveपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (विशेषण)Root पूर्व (प्रातिपदिक)
- सप्त
- sevenNumeralसंख्याशब्द (अव्ययवत् प्रयोग)Root सप्त (संख्या)
- ऋषयः
- seersNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot ऋषि (प्रातिपदिक)
- तपसा
- by austerity, with ascetic powerby ascetic heat/ritual fervor; potency that compels cosmic complianceNounनपुंसकलिङ्ग; तृतीया; एकवचनRole करणRoot तपस् (प्रातिपदिक)
- ये
- whowho; relative pronoun introducing the authoritative exemplarsPronounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- निषेदुः
- sat down, took their seatsat down (in session); took ritual-judicial seat for deliberation/settlementVerbलिट् (परोक्षभूत/परफेक्ट); प्रथमपुरुष; बहुवचनRoot नि-षद्
- भीमा
- terrible, formidableterrible, dread; a fearsome consequence/agent (here: the brahmajāyā’s power when wronged)Adjectiveस्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृ (विशेषण)Root भीम (प्रातिपदिक)
- जाया
- wifewife; specifically the lawful spouse whose status is ritually protectedNounस्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot जाया (प्रातिपदिक)
- ब्राह्मणस्य
- of a brahminof the Brahmin; belonging to the brahman-priestly estateNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root ब्राह्मण (प्रातिपदिक)
- अपनीता
- carried off, abductedParticiple/Adjectiveस्त्रीलिङ्ग; प्रथमा; एकवचन; भूतकर्मणि कृदन्त (क्त)Role कर्तृ (विशेषण)Root अप-नी (नी) → अपनीत (कृदन्त-प्रातिपदिक)
- दुर्धाम्
- ill-fate/evil condition (misfortune)ill-placing/evil condition; a malignant ‘setting’ (misfortune) imposed as retributionNounस्त्रीलिङ्ग; द्वितीया; एकवचनRole कर्मRoot दुर्धा/दुर्धामन् (प्रातिपदिक; ‘दुर्’+‘धामन्’)
- दधाति
- places, putsshe/it places, fixes; establishes an affliction as a settled fateVerbलट् (वर्तमान); प्रथमपुरुष; एकवचनRoot धा
- परमेभ्यः
- from the highest (ones/places)upon the highest/foremost (persons); against even the eminent, the curse takes holdAdjective (used substantively)पुंलिङ्ग; पञ्चमी; बहुवचनRole अपादानRoot परम (प्रातिपदिक)
- अमन
- did not think/approve (was not minded)Verbलङ् (अनद्यतनभूत); प्रथमपुरुष; एकवचनRoot मन् (मन्/मन्यते) with privative अ- (निपात)
Sandhi Notes
- देवाḥ→देवाः (विसर्ग)
- एतस्या॑म्+अवदन्त→एतस्यामवदन्त (म्+अ)
- सप्त+ऋषयः→सप्तऋषयः (अ+ऋ)
- ब्राह्मणस्य+अपनीता→ब्राह्मणस्यापनीता (अ+अ)
- परमेभ्यः+अमन→परमेभ्योऽमन (ः + अ → ओऽ)
Seer, deity and metre
- Rishi
- Traditionally Atharvanic/Angirasa milieu (hymn framed as divine–ṛṣi precedent).
- Devata
- Brahmajāyā (the Brahmin’s wife) as a potent personified agency; also Devas/Seven Ṛṣis as guarantors of the norm.
- Chandas
- Mixed/Anuṣṭubh-like cadence (edition-dependent scansion).
- Rasa
- Bhayankara and Raudra
Sāyaṇa treats the verse as establishing a precedent (itihāsa-like) for the dangerous potency (bhīmatva) of the brahmajāyā when violated. ‘Niṣeduḥ’ is read as a formal sitting for decision; ‘durdhām’ as a settled misfortune/defect inflicted on the offender’s line. The point is not mere social censure but a ritual-ontological peril requiring expiation and restitution.
Framed as utterance of Devas and Saptaṛṣis (traditional authority rather than a single named seer)
Abhicarika-apotropaic jurisprudence: deterrent speech, curse-neutralization, and restoration of brahmanical household order.
Invoking Saptaṛṣis makes the charm function like a legal precedent: the mantra is a verdict that compels fear, restitution, and social repair.
Brahmajāyā (personified potency of the Brahman’s wife) with Devas/Saptaṛṣis as guarantors
Embodies the inviolability of brahmanical sanctity and lineage; functions as punitive force when that boundary is breached.
Strong deterrent and retaliatory protection for the Brahman-household; enforces restitution by threat of misfortune.
4 pādas of ~8 syllables; AV transmission may show slight irregularity
Narrative-legal cadence common in Atharvanic social charms; less ‘hymnic’ and more declarative.
Judicial, weighty, warning-like.
Instills fear of transgression; functions as a spoken injunction/precedent.
The Atharvan priest recites the mantra(s) over the offender or over a boundary/threshold of the wronged household.
A formal demand for return/restitution is ritually voiced, treating the act as a pollution requiring reversal.
Protective delimitation is performed (paridhi/rekhā-like marking in domestic space) while reciting, to ‘fix’ the evil back upon the transgressor and shield the victim’s house.
Concluding recitation accompanies a restitution act (return of the woman, gifts/compensation), after which a pacificatory recitation is done to settle the household.
Kauśika Sūtra: brahmajāyā-apahāra/prāyaścitta context.
Atharvan/Brahman priest as ritual-jurist: he pronounces the mantra as a binding verdict and performs apotropaic containment and reversal.
Used as an apotropaic/legal charm to protect household honor and lineage; recited in disputes, accusations, or when seeking to force return/reparation.
At the onset of a conflict, during public admonition, or in a protective rite for the household boundary.
Atharvanic priest as adjudicator-exorcist of social calamity.
Best treated as a historical-textual witness to protective jurisprudence; if used, frame as commitment to safeguarding vulnerable persons and restoring justice.
No physical substances: the operative medium is juridical vāc—authoritative speech functioning as social-moral medicine and weapon.
Social-psychic protection: averts calamity by deterring violation and compelling repair; ‘heals’ the household order rather than a body part.
Trauma-informed social protection; deterrence against sexual violence; recognition of systemic harm from boundary violations.
Perpetrator/abductor and any protector of the offense; also the community that tolerates it.
To threaten/neutralize the peril arising from abduction/violation of a Brahmin’s wife; to compel restitution and prevent cascading misfortune affecting even elites.
Appeal to primordial precedent (Devas + Saptaṛṣis) + personified punitive agency; ‘naming the danger’ as coercive speech-act.
Lineage-destruction, social chaos, collective calamity attributed to brahmajāyā offense.
- सप्तऋषयः (saptaṛṣayaḥ)
- collective authority of tradition; the ‘court’ of cosmic jurisprudence
- तपसा निषेदुः (tapasā niṣeduḥ)
- disciplined discernment; authoritative deliberation
- ब्रह्मणस्य जाया (brāhmaṇasya jāyā)
- protected dharmic boundary; sanctity of lineage, vow, and household order
- आपनीता (āpanītā)
- violent rupture of social fabric; theft of legitimacy
- भीमा (bhīmā)
- the retaliatory force of violated sanctity
- दुर्धा (durdhā)
- cascading misfortune; karmic/social recoil
- परमेभ्यः (paramebhyaḥ)
- no immunity for status; dharma overrides power
Ethical boundary (maryādā): contemplate the consequences of violating trust; cultivate restraint and protective courage.
mūlādhāra (safety/boundaries)
Grounding breaths with long exhale; silent mental recitation if used contemplatively.
A strong boundary line of light around the home/community; seven sage-lights seated as guardians.
Sobriety and vigilance; protective resolve.
Use as a dharma-reflection: after one recitation, name one concrete action that increases safety and justice in your environment.
Chant in a firm, level tone; keep the declarative feel—less melodic, more verdict-like.
Stress ‘भीमा’ and ‘दुर्धाम्’ to mark the warning; keep ‘देवा…सप्तऋषयः’ as authority header.
Grave, restrained, admonitory.
Traditionally functions as deterrent speech; avoid theatrical anger—authority comes from steadiness and precedent.
When seeking protection of household boundaries, justice, and restitution after a grave social violation.
In protective prayer for safety and ethical order; as a contemplative reminder of consequences, not as personal vengeance.
Strengthened resolve to uphold boundaries; communal seriousness about protection and restitution.
Do not use to harass victims or to justify vigilantism; prioritize lawful, compassionate protection and support.
No botanical substance is invoked here; efficacy is grounded in juridical-sacral speech and the dangerous sacral status of the brahmajāyā. The ‘substance’ is tapas-backed precedent and the performative force of declaration.
It asserts the exceptional protected status of the Brahmin household: abducting the brahmajāyā triggers supra-normal peril affecting even ‘the highest.’ The Seven Ṛṣis and Devas function as legitimating authorities for brahmanical privilege and restitution.
The diction leans toward Atharvanic legal-ritual register: niṣad- ‘sit in session’ and the quasi-juridical ‘avadanta’ (declared) foreground institutional deliberation more than typical RV hymn address. The semantic load of ‘durdhām’ as a fixed misfortune is characteristically Atharvanic.
Gopatha-style reasoning typically grounds Atharvanic mantras in precedent and in the dangerous potency of transgressions against brahmanical persons. This verse already supplies that logic: tapas-validated seerly adjudication makes the mantra effective as a normative-cosmic enforcement.
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