Atharva Veda 5.13.8: Kanda 5, Anuvaka 2, Sukta 13, Mantra 8
Sukta 13
उ॒रु॒गूला॑या दुहि॒ता जा॒ता दा॒स्यसि॑क्न्या । प्र॒तङ्कं॑ द॒द्रुषी॑णां॒ सर्वा॑सामर॒सं वि॒षम्
urugū́lāyā duhitā́ jātā́ dāsyásiknyāḥ | pratáṅkaṃ dadr̥śī́nāṃ sárvāsām arásaṃ viṣám
Born as the daughter of Urugūlā, of the dark slave-woman: Prataṅka—of the Dadr̥śīs, of them all—(be) poison made sapless.
Nacida como hija de Urugūlā, de la esclava oscura: Prataṅka—entre las Dadr̥śī, entre todas ellas—sea veneno sin savia.
The meaning
What it says
The verse names poison genealogies: Prataṅka, born as daughter of Urugūlā, of a dark slave-woman; among the Dadr̥śīs—of them all—(be) poison made sapless.
The inner meaning
The toxin is ritually ‘declassed’—assigned an impure, subordinate lineage—so its authority collapses. By mapping poison into categories (mother/daughter/group), the practitioner gains cognitive and ritual control, draining its rasa (potency).
The truth in it
Classification and demystification weaken harmful forces. When a threat is placed into a known genealogy, it becomes manageable and loses its spell over the mind.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Anti-venom (viṣa-nāśana)
Its aim
To neutralize a specific named poison-agent (Prataṅka) and, by extension, all related venomous agencies, by declaring their impure lineage and draining their potency
Word by Word
Pada patha
उ॒रु॒गूला॑याः । दु॒हि॒ता । जा॒ता । दा॒स्य-सि॑क्न्याः । प्र॒तङ्क॑म् । द॒द्रुषी॑णाम् । सर्वा॑साम् । अ॒र॒सम् । वि॒षम्
- उरुगूलायाः
- of Urugūlā (a female being/name)of Urugūlā—name of a poison-being/serpent-demoness (or a class of venomous agency); genitive marks lineage/sourceNounस्त्रीलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (Genitive relation)Root उरुगूला (प्रातिपदिक) < उरु- + गूला
- दुहिताः
- daughterNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot दुहितृ (प्रातिपदिक)
- जाताः
- bornParticiple/Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (दुहिताः इति पदेन सह)Role कर्तृ-विशेषणRoot √जन् (जायते) → जात (क्त-प्रत्यय)
- दास्यसि
- you will giveVerbलृट् (भविष्यत्काल), मध्यमपुरुष, एकवचनRole क्रियाRoot √दा (ददाति) भविष्यत्
- सिक्न्यै
- to Siknī (the dark one)Nounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot सिक्नी (प्रातिपदिक; स्त्री, ‘dark/black one’, also used as a proper name/epithet)
- प्रतङ्कम्
- a snare/entanglement; a binding (charm)Prataṅka—name of a venomous creature/poison-agent (often treated as a snake/scorpion-type in later identifications); here: the specific ‘poison’ to be rendered harmlessNounपुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot प्रतङ्क (प्रातिपदिक)
- दद्रुषीणाम्
- of the (female) lookers/observersof the Dadr̥śī-s (a group/name of poison-beings; ‘the seeing/gleaming ones’ or a proper class-name); collectively venomous agenciesNoun (agentive/participle used substantively)स्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (Genitive relation)Root √दृश् (पश्यति) → दद्रुश्/ददृश् (परिपूर्ण/अभ्यास-रूप) → दद्रुषी (स्त्री; ‘seeing/looking’)
- सर्वासाम्
- of all (of them)of them all (totalizing scope: all such poison-kinds)Pronoun/Adjectiveस्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (Genitive relation)Root सर्व (सर्वा-; सर्वनाम-प्रातिपदिक)
- अरसम्
- tasteless; saplesssapless, without essence/juice; hence ‘deprived of potency’ (standard Atharvanic neutralization term)Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (विषम् इति पदस्य विशेषणम्)Role कर्म-विशेषणRoot अ-रस (प्रातिपदिक; नञ्-समास)
- विषम्
- poisonpoison/venom (the target to be made ineffective)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot विष (प्रातिपदिक)
Sandhi Notes
- उरुगूलायाः | दुहिता | जाता | दास्यसि | सिक्न्यै || प्रतङ्कम् | दद्रुषीणाम् | सर्वासाम् | अरसम् | विषम् ।
- 1) उरुगूला + याः → उरुगूलायाः (षष्ठी-एकवचन)
- 2) दास्यसि + सिक्न्यै (पदसीमा; संधि-परिवर्तनं न आवश्यकम्)
- 3) सर्वासाम् + अरसम् → सर्वासामरसम् (व्यञ्जन-सन्धिः: म् + अ → म + अ; लेखने संयोगः)
Seer, deity and metre
- Rishi
- Atharvanic tradition (anukramaṇī-dependent)
- Devata
- Viṣa; named poison-agents (Urugūlā, Prataṅka, Dadr̥śī-s)
- Chandas
- Anuṣṭubh-like
- Rasa
- Raudra and Adbhuta
Sayana reads the verse as a precise ‘origin-statement’ (janma-nirdeśa) of the venom: it is traced through named female figures and classes (Urugūlā, dāsī-siknī, Dadr̥śīs) to fix and bind it. ‘Arasam’ is glossed as ‘śakti-rahitam’ (devoid of power), the desired therapeutic transformation of viṣa.
Unknown (Atharvanic/Angiras transmission for viṣa-nāśana)
Bhaisajya toxicology charms: genealogical binding, impurity-marking, and rasa-draining declarations.
Demonstrates Atharvanic ‘genealogy magic’: to speak the poison’s origin is to seize it; to degrade its lineage is to deprive it of social/cosmic standing.
Viṣa (Poison) with named agents Urugūlā, Prataṅka, Dadr̥śī-s
A proliferating hostile lineage; here rendered powerless through verbal taxonomy and disgrace.
Neutralization by ‘drying’ the poison’s rasa; supports recovery when paired with remedies.
Prevents spread/recurrence by addressing the whole ‘family’ of toxins, not only one instance.
4 × ~8; heavy with proper names and genitives.
Proper-name density can cause metrical irregularity; AV prioritizes performative naming over strict prosody.
Catalog-like, forensic, binding.
Feels like a legal indictment of the poison’s lineage, culminating in the ‘arasam viṣam’ verdict.
Prepare a counter-medium (water for sprinkling, or an herb/amulet) designated for ‘poison-draining.’
Recite the mantra over the medium, emphasizing the named poison-agent (Prataṅka) and the totalizing ‘of them all.’
Apply the medium to the affected spot: sprinkle, anoint, or bind as appropriate.
Repeat as needed in a set count (commonly thrice), concluding with a dismissal of the poison-power.
Kauśika Sūtra: viṣa-pratikriyā (poison counter-rite) employing AV 5.13; recited while applying a counter-agent (water/herb/amulet) to the bite (edition-dependent numbering).
Atharvan priest as diagnostician-by-naming: identifies the poison’s ‘family’ and transfers the mantra’s ‘arasa-making’ force into the applied medium.
Recite over the affected person; traditionally may accompany application of antidotal substances (herbs, washing) though not named here; today: recite while seeking emergency treatment.
Immediately after bite/poison suspicion; repeat at intervals until care is reached.
Household healer or specialist; the efficacy is tied to correct name-recitation and calm control of the scene.
Use as focused speech during first aid and transport; keep patient reassured.
Poison (viṣa); Genealogical naming (mother/daughter/class) as binding technology
Poison is treated like a living clan; the mantra acts as an antidotal ‘drying agent’ by stripping rasa and status through speech.
Poison/venom; possibly specific envenomation type represented by ‘Prataṅka’ in tradition.
Genealogical naming + impurity degradation + declaration of saplessness to drain venom potency; ritually ‘cuts’ the poison’s reproductive capacity.
Viṣa-cikitsā: mantra as adjunct; conceptually akin to ‘viṣa-śoṣaṇa’ (drying/neutralizing) strategies.
Structured threat appraisal and calming narration while urgent care proceeds.
Prataṅka (and the Dadr̥śī group); the poison in the patient.
Neutralize Prataṅka and all related poison agencies by exposing origin and declaring viṣa sapless.
Genealogical binding (mother/daughter/class) + impurity marking (dāsī-siknī) + rasa-draining decree (arasam viṣam).
Venom potency and spread; recurrence from ‘related’ toxins.
- उरुगूला (urugūlā)
- source-matrix of toxicity; the ‘root’ of the venom-line
- दुहिता (duhitā)
- derivative manifestation; secondary outbreak of the root toxin
- दास्यसिक्न्या (dāsyasiknyā)
- ritual degradation/impurity marking to strip power
- प्रतङ्क (prataṅka)
- a specific venom-vector singled out for binding
- दद्रुषी (dadr̥śī)
- a swarm-category of toxic agencies; epidemiology of poison
- अरस (arasa)
- drained potency; venom neutralized
- विष (viṣa)
- hostile invasive substance-force
Drying the toxin: cultivate a cool, precise mind that ‘classifies’ and drains the poison’s force.
Manipura
Cooling breath (śītali/śītkārī) only if safe and appropriate; otherwise slow exhale to maintain calm.
Dark venom-lineage as a withering vine; on each recitation it dries and crumbles into dust.
Clear, diagnostic, unshaken.
Chant with exact articulation of names; hold the intention ‘arasam’—let the poison lose ‘juice’ and movement.
Name-heavy verse: keep steady pitch; emphasize the final ‘arasam viṣam’ as the operative verdict.
Slight pause after each genealogical unit: urugūlāyāḥ | duhitā | jātā | dāsyasiknyāḥ ||
Controlled, ‘forensic’ firmness; not emotional.
Treat ‘arasam’ as the technical performative: the mantra’s goal is śoṣaṇa (drying) of venom potency.
21 times
Emergency response and immobilization; Reassuring speech to patient; Follow evidence-based first aid for bites/stings per local health authority
Poisoning/envenomation anxiety or actual suspected bite/sting.
Immediately while arranging medical help; during transport to maintain calm and focus.
Traditional neutralization framing; reduced panic; sense of control and containment.
Urgent medical care is primary; do not attempt dangerous traditional procedures; monitor breathing and consciousness.
The mantra functions as a classificatory ‘diagnosis’ and coercion; the botanical or aqueous medium (if used) becomes the carrier of the ‘arasa’ transformation. The verse’s totalizing scope (‘of them all’) supports broad-spectrum application when the exact creature is uncertain.
The stigmatized maternal label ‘dāsī-siknī’ encodes social hierarchy into etiological myth: poison is linked to marginal/impure origins. The priest’s speech reasserts normative order by locating danger in a controllable, named ‘other.’
The dense proper-name cluster and quasi-mythic genealogy are more typical of AV charm-style than RV hymn-theology. The predicate-less, injunctive-like ending (‘arasaṃ viṣam’) suits performative charm syntax.
Gopatha’s Atharvanic hermeneutic privileges correct identification and application: naming the poison’s ‘birth’ is a means of ritual control, enabling the priest to ‘turn’ viṣa into a powerless state through brahman (effective utterance).
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