Atharva Veda 9.2.5: Kanda 9, Anuvaka 1, Sukta 2, Mantra 5
Sukta 2
सा ते॑ काम दुहि॒ता धे॒नुरु॑च्यते॒ यामा॒हुर्वाचं॑ क॒वयो॑ वि॒राज॑म्। तया॑ स॒पत्ना॑न् परि॑ वृङ्ग्धि॒ ये मम॒ पर्ये॑नान् प्रा॒णः प॒शवो॒ जीव॑नं वृणक्तु
sā́ te kāma duhitā́ dhénur ucyate yā́m ā́hur vā́caṃ kaváyo virā́jam | táyā sapatnā́n pári vṛṅgdhi yé máma páry enān prāṇáḥ páśavo jī́vanaṃ vṛṇaktu ||
That daughter of thine, O Kāma, is called the Milch-cow—her whom the poets call Speech, the radiant Virāj. With her strip away the rivals who encompass me; and may breath, cattle, and life choose and win these for me.
Jene Tochter von dir, o Kāma, heißt die Milchkuh – sie, die die Dichter Rede nennen, die strahlende Virāj. Mit ihr schere hinweg die Nebenbuhler, die mich rings umdrängen; und Atem, Vieh und Leben mögen dies für mich erwählen und gewinnen.
The meaning
What it says
Kāma’s ‘daughter’ is named the Milch-cow—identified as Vāc, radiant Virāj. With her, Kāma is asked to strip away surrounding rivals; then prāṇa, cattle, and life are asked to choose these (advantages) for the speaker.
The inner meaning
Desire is refined into creative speech: when Vāc becomes luminous (Virāj), it nourishes like a cow and disarms rivalry. The self’s vitality (prāṇa) and resources align with truthful, radiant expression rather than reactive aggression.
The truth in it
Speech is generative power: when aligned with clarity and radiance, it nourishes community and dissolves opposition; prosperity follows coherent expression and life-breath aligned with purpose.
What it is for
- Kind of hymn
- Paustika (Life/wealth securing) with Abhicarika edge (rival-stripping)
Its aim
To mobilize Vāc/Virāj (as Kāma’s emanation) to strip rivals of advantage and to secure vitality, livestock-wealth, and livelihood for the patron.
Word by Word
Pada patha
सा । ते॑ । काम । दु॒हि॒ता । धे॒नुः । उ॒च्य॒ते॒ । याम् । आ॒हुः । वाच॑म् । क॒वयः॑ । वि॒राज॑म् । तया॑ । स॒पत्ना॑न् । परि॑ । वृ॒ङ्ग्धि॒ । ये । मम॑ । परि॑ । ए॒नान् । प्रा॒णः । प॒शवः॑ । जीव॑नम् । वृ॒ण॒क्तु॒ ।
- सा
- she/that (fem.)she/that; the named power (speech-cow) being identifiedPronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (संबन्ध-निर्देशक) / विशेष्य-संबन्धRoot तद् (सर्वनाम-प्रातिपदिक)
- ते
- of you/for youthy; belonging to thee (Kāma)Pronounषष्ठी, एकवचन (एन्क्लिटिक) अथवा चतुर्थी, एकवचन; अत्र ‘ते’ = ‘तव’Role सम्बन्ध (Genitive) / Sampradāna-सूचकRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- काम
- O Desire (Kāma)O KāmaNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (address)Root काम (प्रातिपदिक)
- दुहिता
- daughterdaughter; emanation/offspring power proceeding from KāmaNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (उच्यते इत्यस्य) / विशेष्यRoot दुहितृ (प्रातिपदिक)
- धेनुः
- cow; milch-cowmilch-cow; giver of abundance (metaphor for productive speech)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (उच्यते इत्यस्य) / विशेष्यRoot धेनु (प्रातिपदिक)
- उच्यते
- is called / is saidis called; is designated in traditionVerbलट्, कर्मणि (passive), प्रथमपुरुष, एकवचनRole (कर्मणि) — कर्तृ-स्थानं ‘दुहिता/धेनुः’Root वच् (धातु)
- याम्
- whomwhom; whichPronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole Karma (आहुः इत्यस्य) / सम्बन्धRoot यद् (सर्वनाम-प्रातिपदिक)
- आहुः
- they have said / callthey call; tradition saysVerbलिट् (परोक्श/परफेक्ट), प्रथमपुरुष, बहुवचनRole Kartā (कवयः) सहितRoot अह् (धातु) / ब्रू (अर्थे)
- वाचम्
- speechSpeech; sacred utterance as efficacious substanceNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole Karma (आहुः) / उपपदRoot वाच् (प्रातिपदिक)
- कवयः
- seers/poetsseers/poets; authoritative knowersNounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (आहुः)Root कवि (प्रातिपदिक)
- विराजम्
- Virāj (the radiant/metre); splendidVirāj; radiant, wide-ruling speech/metre-personificationNoun (proper/abstract) / Adjectiveस्त्रीलिङ्ग, द्वितीया, एकवचनRole Karma/विशेषण (वाचम्)Root विराज् (प्रातिपदिक; देवीनाम)
- तया
- with her/with thatwith her/thereby; by means of that speech-powerPronounस्त्रीलिङ्ग, तृतीया, एकवचनRole Karaṇa (instrument) / साधनRoot तद् (सर्वनाम-प्रातिपदिक)
- सपत्नान्
- rivals/enemiesrivalsNounपुंलिङ्ग, द्वितीया, बहुवचनRole Karma (वृङ्ग्धि)Root सपत्नी/सपत्न (प्रातिपदिक)
- परि
- around; completelyaround, away; encircle, strip offIndeclinableअव्ययRole क्रियाविशेषण/उपसर्ग (वृङ्ग्धि)Root परि (उपसर्ग/अव्यय)
- वृङ्ग्धि
- drive away; ward off; removestrip, pluck off, shear; remove (their strength/means)Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRole क्रिया; (अन्तर्निहित कर्ता = त्वम्/काम)Root वृज्/वृञ्ज् (धातु; ‘वृङ्ग्धि’ = लोट्)
- ये
- who (those who)who; those whoPronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (वृणक्तु) / सम्बन्धRoot यद् (सर्वनाम-प्रातिपदिक)
- मम
- myPronounषष्ठी, एकवचनRole सम्बन्ध (Genitive)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- पर्येनान्
- those around (me); those encirclingPronoun (with preverb) / Indeclinable-like compoundपुंलिङ्ग, द्वितीया, बहुवचन; ‘परि’ उपसर्ग-सदृश पूर्वपदRole Karma (वृणक्तु) / लक्ष्यRoot परि + एन (सर्वनाम-प्रातिपदिक ‘एन’ = ‘एतद्/इदम्’ का एन्क्लिटिक रूप)
- प्राणः
- breath; vital forcebreath, life-force; vitality of the patron’s householdNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (वृणक्तु)Root प्राण (प्रातिपदिक)
- पशवः
- cattle; livestockcattle/animals; wealth in living stockNounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (वृणक्तु) (प्राणः सह समुच्चय)Root पशु (प्रातिपदिक)
- जीवनम्
- life; livinglife, livelihood; continued existence and subsistenceNoun (abstract)नपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (वृणक्तु)Root जीवन (प्रातिपदिक) / √जीव् (धातु) से भाव
- वृणक्तु
- may (it) choose/protect; may securemay it choose/secure; may it win and appropriate (for us)Verbलोट् (आज्ञार्थ) / विधिलिङ्-सदृश प्रयोग, परस्मैपद, प्रथमपुरुष, एकवचनRole क्रिया; कर्ता = प्राणः (तथा पशवः)Root वृज्/वृञ्ज् (धातु) अथवा √वृ (वरणे) — पाठानुसार ‘वृणक्तु’ (आशीर्लिङ्/लोट्-सम्भाव्य) ‘choose/protect’ अर्थे
Sandhi Notes
- धे॒नुरु॑च्यते → धेनुः उच्यते
- यामा॒हुर्वाचं॑ → याम् आहुः वाचम्
- तया॑ स॒पत्ना॑न् → तया सपत्नान्
- परि॑ वृङ्ग्धि॒ → परि वृङ्ग्धि
- पर्ये॑नान् → परि एनान् (एन्क्लिटिक ‘एनान्’ = ‘तान्/एतान्’)
- प्रा॒णः प॒शवो॒ → प्राणः पशवः (समुच्चय). Accent marks retained in source but not required for morphological segmentation
Seer, deity and metre
- Rishi
- Atharvanic transmission (Kāma-cycle)
- Devata
- Kāma; Vāc/Virāj as his ‘daughter’ and operative power
- Chandas
- Anuṣṭubh-like (with Atharvanic flexibility)
- Rasa
- Adbhuta and Shanta
Sāyaṇa identifies the ‘daughter’ as Vāc/Virāj—productive, nourishing speech proceeding from Kāma’s impulse. The cow-metaphor marks abundance and milk-like outflow of benefits through mantra. ‘Pari vṛṅgdhi’ is explained as stripping rivals of their supports and encircling advantage away from them. The closing wish ties victory over rivals to the restoration/selection of prāṇa, paśu, and jīvana—core household goods.
Atharvanic transmission (Kāma-cycle)
Paustika prosperity charms using Vāc as efficacious substance; rival-neutralization through luminous speech and metre-power (Virāj).
A classic Atharvan move: transmute ‘Kāma’ from mere desire into a cosmic-creative principle expressed as Vāc—speech that nourishes and protects.
Kāma with Vāc/Virāj
Kāma emanates Vāc as a nourishing, ordering radiance; Virāj as metrical-cosmic expansion makes speech effective and world-filling.
Supports psychosomatic well-being by stabilizing prāṇa through confident, luminous expression; indirectly counters depletion from social threat.
Protects by ‘shearing off’ rivals’ encirclement—disrupting their social/ritual claim.
4×8; first half contains a relative clause with poetic density.
Virāj is invoked conceptually rather than strictly metrically; reciters may slightly elongate ‘virājam’ for radiance effect.
Nourishing, forward-flowing; less percussive than expulsion verses.
Creates ‘milk-like’ continuity: identification of power → application against rivals → sealing with prāṇa/paśu/jīvana blessing.
Seat the patron; establish a calm rite-space (paustika framing) with fire or domestic altar as prescribed.
Recite the mantra emphasizing Vāc/Virāj; the priest may touch the patron’s mouth/breast (speech/breath loci) to ‘install’ prāṇa and Vāc.
If cattle-prosperity is intended, perform a symbolic ‘milking’ gesture or touch a cow-product (milk/curd) where locally prescribed (practice varies by tradition).
On ‘pari vṛṅgdhi,’ perform a stripping/encircling gesture (as if removing a rival’s covering), redirecting benefit to the patron.
Conclude with a blessing for prāṇa, paśu, and jīvana, sealing the gain.
Kauśika Sūtra: Kāma/Vāc-linked prosperity-and-rival rites; recitation in paustika contexts to secure prāṇa and paśu while neutralizing sapátna (edition-dependent numbering).
Atharvan priest as paustika operator: installs Vāc (mantra-power) for prosperity while executing a controlled rival-neutralization through gesture and intention.
Recite before negotiations, assemblies, legal disputes, or cattle-related undertakings; also as a daily prosperity-guard japa for household head.
Morning (prāṇa-rising) or before public speech/transactions.
Householder may recite; Atharvan priest can integrate into prosperity rite with offerings.
KauśS: paustika applications for prosperity and rival-subduing often include speech/recitation-centric rites; exact mapping varies by edition.
Use as a ‘speech blessing’ before important conversations; pair with mindful speaking vow for the day.
Vāc (Speech) as efficacious ‘substance’; Virāj (metre/personified radiance); Dhenū (cow) metaphor of abundance
Speech is treated as milk: nourishing, transferable, and productive. Virāj is the radiance that makes speech expansive and socially victorious.
Stress-depletion and ‘loss of prāṇa’ due to rivalry/encirclement; indirect support for fertility/continuity via paustika framing.
Re-centers vitality through mantra-speech (Vāc) and expansive radiance (Virāj), shifting from threat to nourishment; psychosocial protection improves well-being.
Prāṇa-vāyu stabilization; ojas-building imagery via dhenū (nourishment).
Stress resilience, confidence in communication, improved sleep/appetite via reduced social anxiety.
Sapatnas encircling the patron
Use Vāc/Virāj as Kāma’s operative power to strip rivals and secure prāṇa, cattle-wealth, and life for the patron.
Empowerment through identification (deity’s emanation), ‘shearing’ metaphor as ritual cutting, blessing-seal via prāṇa/paśu/jīvana election.
Social besiegement, reputational harm, resource loss.
Cattle/wealth, vitality, longevity/continuance.
- दुहिता (duhitā)
- emanated power; a functional extension of the deity
- धेनु (dhenū)
- abundance, nourishment, steady provision; the ‘giver’ principle
- वाच् (vāc)
- mantra-force; performative reality-shaping word
- विराज् (virāj)
- luminous order; expansive rhythm that ‘fills’ space
- परि वृङ्ग्धि (pari vṛṅgdhi)
- remove encircling rivals; cut away their advantage
- प्राण (prāṇa)
- life-current that ‘chooses’ where to settle
- पशवः (paśavaḥ)
- wealth, livelihood, social stability
- जीवनम् (jīvanam)
- continuance, flourishing, resilience
Vāc-śuddhi: speak from radiance, not reactivity; let desire become creative intention.
Viśuddha (speech) linked with Anāhata (nourishing goodwill).
Nāḍī-śodhana before chanting to steady prāṇa; then gentle ujjāyī during recitation.
A luminous cow of light within the throat/heart; ‘milk’ flows as clear words that dissolve surrounding shadows.
Sattvic clarity; expansive attention (Virāj).
After chanting, maintain disciplined speech: avoid gossip and harshness—this preserves the ‘milk’.
Gentler Atharvavedic contour; sustain resonance on ‘vācām’ and ‘virājam’.
Let ‘sā te kāma’ be inviting; emphasize ‘tayā … pari vṛṅgdhi’ with crisp consonants; soften into blessing cadence on ‘prāṇaḥ paśavo jīvanam’.
Clear, luminous, slightly smiling tone; avoid harshness.
This verse ‘works’ through vocal quality: clarity and steadiness of speech are part of the rite, not mere delivery.
27 times
Need for persuasive, auspicious speech; livelihood/cattle/wealth concerns; feeling surrounded by competitors.
Before meetings, interviews, negotiations; at morning start for prosperity; before tending livestock or starting a business venture.
Confidence in communication, social protection, improved sense of vitality and resource-flow.
Avoid using as justification for unethical rivalry; keep speech truthful—Virāj is harmed by deceit.
The ‘substance’ is metaphorical and performative: Vāc as a milk-cow. Rather than herb-medicine, the hymn treats speech as a nourishing, transferable resource that can be redirected from rivals to the patron.
Prosperity (cattle, life-force) is imagined as competitively contested; rivals ‘encompass’ the patron. The priestly control of Vāc/Virāj implies that mastery of sacred speech is a primary instrument of social and economic security.
The explicit identification of Vāc with Virāj and the domestic-economic triad (prāṇa-paśu-jīvana) foreground Atharvanic household priorities. The verb vṛṅgdhi (‘strip’) is deployed in a concrete, coercive social sense.
Gopatha elevates Vāc as Atharvanic power: speech is not ornament but instrument. By aligning Vāc/Virāj with Kāma’s generative impulse, the sukta’s efficacy is framed as the productive force of mantra that both nourishes (cow) and disarms rivals (stripping).
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