Atharva Veda 8.4.2: Kanda 8, Anuvaka 1, Sukta 4, Mantra 2
Sukta 4
इन्द्रा॑सोमा॒ सम॒घशं॑सम॒भ्य॑१घं तपु॑र्ययस्तु च॒रुर॑ग्नि॒माँ इ॑व । ब्र॒ह्म॒द्विषे॑ क्र॒व्यादे॑ घो॒रच॑क्षसे॒ द्वेषो॑ धत्तमनवा॒यं कि॑मी॒दिने॑
índrā́somā sáma aghaśáṁsam abhí agháṁ tapuryáyastu carúr agnimā́n iva | brahmadvíṣe krav yā́de ghorácakṣase dvéṣo dhattam anavāyáṁ kīmīdíne ||
O Indra and Soma, scorch ye wholly the evil-praying wretch—ye burners—like a fire-laden cooked oblation. Upon the Brahman-hater, the flesh-devourer, the dreadful-eyed, lay ye hatred, ineluctable, upon the kīmīdin.
O Indra und Soma! Versengt ganz und gar den Übel-Beter — ihr Brenner — wie eine feuerbeladene gekochte Opfergabe (caru). Auf den Brahman-Hasser, den fleischfressenden kravyād, den schrecklich Blickenden legt Hass, unabwendbar, auf den kīmīdin.
The meaning
What it says
Indra and Soma are invoked to scorch completely the evil-praying one, burners like fire-bearing cooked oblation; upon the Brahman-hater, flesh-devourer, dreadful-eyed, lay irresistible hatred upon the kīmīdin (a hostile being/sorcerer/demon).
The inner meaning
A counter-sorcery formula: the psyche mobilizes fierce protective allies (Indra–Soma) to ‘cook’ destructive intent and render it inoperative. The ‘brahma-dviṣ’ is any inner or outer force that hates truth, order, and sacred speech; the mantra turns reactive fear into focused defensive wrath under ritual control.
The truth in it
When faced with predatory hostility, traditions sometimes authorize controlled aggression for protection. The ethical pivot is direction: heat (tapas) can purify and defend, or it can consume indiscriminately—here it is ritually aimed at the violator of sacred order.
What it is for
- Kind of hymn
- Abhicarika (Counter-sorcery / punitive apotropaic)
Its aim
To ‘cook’/scorch and immobilize a hostile sorcerer/demon (brahmadviṣ, kīmīdin), fixing hatred and destructive force upon him.
Word by Word
Pada patha
इन्द्रा॑सोमा । सम् । अघ-शंसम् । अभि । अघम् । तपु॑र्ययः । तु । चरुः । अग्नि-मान् । इव । ब्रह्म-द्विषे॑ । क्रव्यादे॑ । घोर-चक्षसे । द्वेषः । धत्तम् । अनवायम् । किमीदिन॑े ।
- इन्द्रासोमा
- O Indra and SomaO Indra-and-Soma (dual divine agents of force and consecrated potency)Nounपुंलिङ्ग, सम्बोधन, द्विवचनRole सम्बोधनRoot इन्द्र + सोम (प्रातिपदिक) (द्वन्द्व-समास)
- सम्
- together; completelytogether; wholly; in full measure (for complete suppression)Indeclinableअव्ययRoot सम् (उपसर्ग/अव्यय)
- अघशंसम्
- the evil-speaking one; slandererevil-speaking; one who utters harmful imprecations (a calumniator/hexer)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अघ-शंस (प्रातिपदिक; तत्पुरुष)
- अभि
- towards; againstagainst; upon (direction of the punitive act)Indeclinableअव्ययRoot अभि (उपसर्ग/अव्यय)
- अघम्
- evil; harmevil; sin; malign harm (the target’s wickedness as substance)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अघ (प्रातिपदिक)
- तपुर्वयः
- having burning/fiery strengthAdjectiveपुंलिङ्ग, प्रथमा, द्विवचन (इन्द्रासोमा-विशेषण)Role कर्तृRoot तपुर्वयस् (प्रातिपदिक; बहुव्रीहि/कर्मधारय-समास)
- तु
- indeed; butindeed; then (emphatic particle)Indeclinableअव्ययRoot तु (अव्यय)
- चरुः
- cooked oblation; porridge-offeringcooked oblation (caru); here: a heated mass/porridge-like offering as model of ‘cooking’ the foeNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot चरु (प्रातिपदिक)
- अग्निम्
- Agni; fireNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot अग्नि (प्रातिपदिक)
- आन्
- bring/lead (hither)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन (वेदिक-रूप: आन् = ‘आनयतम्/आगच्छतम्’ प्रकारेण)Role क्रियाRoot आ (उपसर्ग) + √अन्/√अञ्च् (गत्यर्थ; here as finite verb base in Vedic usage)
- इव
- like; asIndeclinableअव्ययRoot इव (अव्यय)
- ब्रह्मद्विषे
- to/for the hater of sacred speech (brahman)hater of brahman/sacred utterance; one hostile to priestly power (ritual enemy)Nounपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot ब्रह्म-द्विष् (प्रातिपदिक; तत्पुरुष)
- क्रव्यादे
- to/for the flesh-eater (ghoul/demon)flesh-eater; devourer of raw flesh (demonic/ghoulish being; also a predatory enemy)Nounपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot क्रव्याद (प्रातिपदिक)
- घोरचक्षसे
- to/for the dreadful-eyed oneof dreadful gaze; terrible-eyed (harmful look/evil eye quality)Noun/Adjectiveपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot घोर-चक्षस् (प्रातिपदिक; बहुव्रीहि/कर्मधारय)
- द्वेषः
- hatred; enmityhatred; hostile force (as an apotropaic projectile)Nounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्म (धत्तम् इत्यस्य) / विषयRoot द्वेष (प्रातिपदिक)
- धत्तम्
- place; putplace; fix; impose (ritual ‘depositing’ of enmity upon the target)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचनRole क्रियाRoot √धा (दधाति)
- अनवायम्
- to the unhelping one / to the Anavāya (hostile being)not-to-be-escaped; ineluctable (Sayana: anapāyya—unremovable)Noun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचन (गन्तव्य/प्राप्य-देश/पात्र)Role कर्म/अधिकरण (प्रेषण-लक्ष्य)Root अनवाय (प्रातिपदिक; ‘अन्-अवाय’ = not-protecting/without help; or ‘अनवाय’ as a class of hostile being in AV usage)
- किमीदिनॆ
- to/for the Kimīdin (a demon/affliction)Nounपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot किमीदि (प्रातिपदिक; AV में दैत्य/रोग-नाम)
Sandhi Notes
- इन्द्रासोमा | सम् | अघशंसम् | अभि | अघम् | तपुर्वयः | तु | चरुः | अग्निम् | आन् | इव | ब्रह्मद्विषे | क्रव्यादे | घोरचक्षसे | द्वेषः | धत्तम् | अनवायम् | किमीदिनॆ ।
- 1) इन्द्रा॑सोमा॒ = इन्द्र + सोम (द्वन्द्व) सम्बोधन-द्विवचन।
- 2) सम॒घशं॑सम् = सम् + अघशंसम् (उपसर्ग-सन्धि; ‘सम्’ पृथक् अव्यय)।
- 3) सम॒भ्य॑१घं = सम् + अभि + अघम् (सम् पृथक्; अभि उपसर्ग/अव्यय)।
- 4) तपु॑र्ययस्तु = तपुर्वयः + तु (विसर्ग-लोप/सन्धि)।
- 5) चरुर॑ग्नि॒माँ इ॑व = चरुः + अग्निम् + आन् + इव (चरुः + अग्निम् में विसर्ग-लोप; ‘आन्’ वेदिक आज्ञार्थ-रूप)।
- 6) ब्रह्मद्विषे॑ क्रव्यादे॑ घोरचक्षसे = तीनों चतुर्थी-एकवचन दत्तिव-सम्बन्ध (यस्य प्रति ‘द्वेषः धत्तम्’)।
Seer, deity and metre
- Rishi
- Traditionally attributed to Atharvanic seers; this Indra-Soma complex is RV-derived and recontextualized in AV as apotropaic.
- Devata
- Indra and Soma (dual)
- Chandas
- Triṣṭubh-like cadence (RV-style); AV transmission may show mixed/irregular pāda lengths.
- Rasa
- Raudra and Vira
Sayana construes tapuryāyau as ‘endowed with tapanā’ (scorching power) and takes caruḥ agnimān iva as a ritual simile: as the caru is ‘cooked’ by fire, so the foe is to be ‘cooked’ by divine heat. brahmadviṣ is not merely impious but ritually dangerous—hostile to mantra efficacy. kīmīdin is glossed among Atharvanic hostile beings (rakṣo/kravyād-type), legitimating violent apotropaic deployment.
Atharvanic transmitters of an RV-style Indra–Soma stanza cluster (anonymous in AV context)
Abhicārika counter-sorcery: recontextualizing older Indra–Soma battle language into Atharvanic apotropaic punishment of brahma-hostile agents.
Shows the Atharvavedic interface with RV martial theology: divine violence is domesticated into protective jurisprudence against ritual/social predators.
Indra and Soma
Indra supplies decisive force and piercing; Soma supplies sovereign clarity, oath-power, and consecrated potency. Together they punish the violator of brahman and protect the ritual community.
Strong apotropaic and punitive protection; immobilizes/‘cooks’ hostile sorcery and predation.
4 pādas × ~11 syllables (with Atharvanic transmission showing occasional irregularity/caesura shifts)
Śaunaka AV often preserves RV cadence but may compress/expand via sandhi and lexical variants; the line with dense epithets (brahmadviṣe kravyāde ghoracakṣase) can feel metrically heavy.
Martial surge with strong caesura; piling epithets creates a prosecutorial rhythm.
Raises protective wrath and legal-moral certainty; ‘heat’ imagery becomes audibly palpable.
Prepare a caru (cooked oblation) or heated gruel as a material analogue of ‘cooking’ the foe.
Establish fire; recite the mantra facing the hostile direction/quarter associated with the adversary.
Perform oblation with the caru while uttering the verse; optionally accompany with a symbolic ‘placing’ gesture (nyāsa) to ‘deposit’ dvéṣas upon the target.
Conclude with protective sprinkling/encircling (paryukṣaṇa/paridhi) to prevent recoil of the abhichāra.
Kauśika Sūtra: Abhicāra-prayoga sections for Indra-Soma ‘kīmīdin/kravyād’ repulsion (exact sutra numbering varies by edition; commonly placed among kṛtyā-rakṣas-nirṇāśa rites).
Atharvan priest (brahman-function in domestic abhichāra): recites, offers, and performs the ‘depositing’ act; supervises containment so the rite does not rebound.
Used in counter-sorcery contexts: to repel/return hostile magic, to protect the household or client from an identified aggressor.
When signs of sorcery/hostility are perceived; often at liminal times (night, new moon) in later practice, though AV itself is not always time-specific.
Atharvan specialist as exorcist/counter-sorcerer; may accompany offerings/oblation imagery.
If used devotionally, it is best framed as protection from harm rather than as personal vendetta.
caru (cooked oblation); agni/heat (tapas as punitive energy)
Explicit: agni/heat; caru as cooked oblation functioning as model-substance for ‘cooking’ the enemy.
Cooking (caru) symbolizes controlled transformation: raw hostility is subjected to ritual heat until it is rendered inert—like an offering thoroughly cooked by fire.
Ritualized coping with harassment/abuse: a culturally bounded way to process threat and restore perceived safety (not a medical intervention).
brahmadviṣ / kīmīdin (hostile agent).
To scorch, punish, and fix destructive force upon a hostile sorcerer/demon who attacks brahman and the community.
Invocation of dual deities + heat/cooking metaphor (tapas/caru) + juridical imposition of enmity (dveṣa) as binding curse.
Counter-sorcery, predatory violence, ‘evil speech’ attacks.
- इन्द्रासोमा (indrā-somā)
- force + sovereignty/clarity; weapon-power joined with luminous discernment
- अघशंस (aghaśaṃsa)
- malign speech; curse-operator; toxic narrative
- तपुर्वय (tapu-ryayaḥ)
- tapas as punitive heat; transformative fire
- चरु (caru)
- ritualized heat; controlled cooking of chaos into order
- अग्निमान् (agnimān)
- charged potency; heat as weapon
- ब्रह्मद्विष् (brahmadviṣ)
- anti-truth force; hostile to healing speech and ritual order
- क्रव्याद् (kravyād)
- predation; consuming negativity
- घोरचक्षस् (ghoracakṣas)
- terrorizing gaze; intimidation/evil eye motif
- किमीदिन् (kīmīdin)
- enigmatic afflicter; personified malevolence or witchcraft agent
- द्वेष (dveṣa)
- directed counterforce; binding animus fixed upon the aggressor
Transforming anger into disciplined protective energy (tapas) without spilling into cruelty.
Maṇipūra (fire/will) moderated by Anāhata (ethical restraint).
Ujjāyī-like gentle warming breath (without strain) while contemplating ‘heat that protects, not harms indiscriminately’.
Fierce composure; juridical clarity.
Invoke inner Indra (decisive boundary) and inner Soma (clear mind). Direct heat toward dissolving harmful patterns, not toward persons unless in strict ritual-ethical frame.
RV-like cadence: strong mid-line caesura; keep a rising drive into the verb tapuryayastu, then a firm drop on dhattam.
Stress the legal-epithet chain: brahmadviṣe kravyāde ghoracakṣase; strike ‘dveṣo dhattam’ as the performative act.
Forceful, martial, controlled; avoid uncontrolled shouting.
Because it is abhicārika in tone, traditional use is restricted to protective necessity and specialist oversight in many lineages.
7 times
Perceived attack, harassment, or fear of hostile intent; need for strong protective assertion.
In a protective rite when genuinely threatened; not for trivial disputes.
Sense of safety, strengthened boundaries, confidence that harm is being neutralized.
Avoid using to fuel vengeance or paranoia; if threats are real, also seek practical/legal protection; if anxiety is overwhelming, seek mental health support.
No explicit herb appears; the operative ‘substance’ is thermal: caru + agni model the mantra’s semantics of cooking/scorching. The rite materializes verbal heat (tapas) through an actually heated offering, aligning speech-act with thermodynamic transformation.
The enemy is framed as brahmadviṣ—hostile to brahman (sacred speech/priestly authority). This encodes a hierarchy where ritual specialists claim coercive legitimacy: opposition to mantra is not dissent but a punishable, demonized threat.
The diction is strongly RV-like (Indrāsomā address; triṣṭubh style), but AV usage intensifies demonological labels (kīmīdin) and operationalizes dvéṣas as a transferable force to be ‘placed’—a pragmatic, rite-forward semantic.
Gopatha’s Atharvanic theology repeatedly grounds efficacy in brahman (mantra) as a real power that can bind, repel, and destroy hostile beings; thus brahmadviṣ becomes the paradigmatic target. The verse’s ‘depositing hatred’ aligns with Gopatha’s notion of mantra as an implement (āyudha) when correctly applied.
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