Atharva Veda 10.5.21: Kanda 10, Anuvaka 1, Sukta 5, Mantra 21
Sukta 5
यो व॑ आपो॒ऽपाम॒ग्नयो॒प्स्व॑१न्तर्य॑जु॒ष्योऽ देव॒यज॑नः । इ॒दं तानति॑ सृजामि॒ तान् माभ्यव॑निक्षि । तैस्तम॒भ्यति॑सृजामो॒ यो॒३स्मान् द्वेष्टि॒ यं व॒यं द्वि॒ष्मः । तं व॑धेयं॒ तं स्तृ॑षीया॒नेन॒ ब्रह्म॑णा॒नेन॒ कर्म॑णा॒नया॑ मे॒न्या
yó va ā́po ’pā́m agnáyo ’psv àntaryajúṣyo ’devayájanaḥ | idáṃ tā́n áti sṛjāmi tā́n mā́bhy àvaníkṣi | táis tám abhyàtisṛjāmo yó ’smā́n dvéṣṭi yáṃ vayáṃ dvíṣmaḥ | táṃ vadhéyaṃ táṃ stṛṣīyā́nena bráhmaṇā́nena kármaṇā́nayā menyā́
Whoso of you, O Waters, are the Waters’ fires, lodged within the waters, fit for the inner Yajus, sacrificers unto no Gods—these I send forth beyond; wash them not back upon me. With them we hurl him forth against that man who hateth us, whom we ourselves do hate. Him would I smite, him would I crush, with this brahman, with this operation, with this wrathful impulse.
पानी में कुछ आग है, जो पानी के अंदर छुपा है। यह किसी देवता के लिए नहीं बना। मैं इनको बाहर भेज रहा हूँ, तुम इन्हें वापस मत धकेलना। इन आग से हम उस आदमी को मारेंगे जो हमसे नफ़रत करता है, जिससे हम भी नफ़रत करते हैं। उसे मार देंगे, उसे कुचल देंगे, इस मंत्र से, इस काम से, इस गुस्से की ताकत से।
The meaning
What it says
The speaker addresses the Waters and identifies within them the Waters’ ‘fires’ (agnayaḥ) lodged in water and fit for inner Yajus. He sends these fires beyond so they do not wash back, then hurls them against an enemy to smite and crush by brahman, karman, and menī.
The inner meaning
This is the paradox of ‘fire in water’: intense heat contained within composure. Psychologically it models mobilizing inner tejas (assertive energy) without letting it boil over onto oneself—again secured by the anti-recoil clause.
The truth in it
Power often hides in seeming opposites; when inner fire is contained by clarity and boundaries, it can protect rather than consume.
What it is for
- Kind of hymn
- Abhicarika (Sorcery) / Apotropaic counter-enchantment
Its aim
To send forth multiple fiery forces immanent in water against an enemy, preventing the forces from washing back upon the operator.
Word by Word
Pada patha
यः । वः । आपः । अपाम् । अग्नयः । अप्सु । अन्तर्-यजुष्यः । अ-देव-यजनः । इदम् । तान् । अति । सृजामि । तान् । मा । अभि । अव-निक्षि । तैः । तम् । अभि । अति-सृजामः । यः । अस्मान् । द्वेष्टि । यम् । वयम् । द्विष्मः । तम् । वधेयम् । तम् । स्तृषीय । अनेन । ब्रह्मणा । अनेन । कर्मणा । अनया । मेन्या
- यः
- who (he who)who; whicheverPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- वः
- to/for you (or: of you)of you / for you (O Waters)Pronounषष्ठी/चतुर्थी, बहुवचनम् (enclitic)Role SampradānaRoot युष्मद् (सर्वनाम)
- आपः
- watersNounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot अप् (स्त्री)
- अपाम्
- of the watersNounस्त्रीलिङ्गः, षष्ठी, बहुवचनम्Role SambandhaRoot अप् (स्त्री)
- अग्नयः
- firesfires; fiery powers within waters (paradoxical inner heat; Sayana: apām antarvartinaḥ tejaso-bhedāḥ)Nounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot अग्नि (पुं)
- अप्सु
- in the watersNounस्त्रीलिङ्गः, सप्तमी, बहुवचनम्Role AdhikaraṇaRoot अप् (स्त्री)
- अन्तः
- withinIndeclinableअव्ययम्Role AdhikaraṇaRoot अन्तर् (अव्यय/उपसर्गीय)
- यजुष्यः
- yajus-like; fit for (Yajus) worshipAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यजुष् (प्रातिपदिक; ‘यजुष्-सम्बद्ध’)
- देवयजनः
- worshipper/sacrificer of the godsNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot देव-यजन (समास; यजन ‘पूजा/याग’)
- इदम्
- thisPronounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot इदम् (सर्वनाम)
- तान्
- those (them)them (plural: the 'fires' as multiple forces)Pronounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot तद् (सर्वनाम)
- अति
- over, beyond (intensifier)beyond; forciblyIndeclinableअव्ययम्Role UpasargaRoot अति (उपसर्ग/अव्यय)
- सृजामि
- I send forth / I let looseI send forthVerbलट्, उत्तमपुरुषः, एकवचनम्, परस्मैपदम्Role KriyāRoot सृज्
- तान्
- those (them)themPronounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot तद् (सर्वनाम)
- मा
- do notIndeclinableअव्ययम् (prohibitive)Role PratiṣedhaRoot मा (निषेध)
- अभि
- towards, againstupon/againstIndeclinableअव्ययम्Role UpasargaRoot अभि (उपसर्ग/अव्यय)
- अव
- down, awayIndeclinableअव्ययम्Role UpasargaRoot अव (उपसर्ग/अव्यय)
- निक्षि
- cast down / throw (upon)Verbआज्ञार्थ/विधिलिङ्-सदृश (Vedic), मध्यमपुरुषः, एकवचनम्Role KriyāRoot निक्षि (√क्षि/क्षि ‘क्षय/क्षेप’—Vedic injunctive/imperative form with नि-)
- तैः
- with thosewith them (instrumental plural: by means of those fires)Pronounपुंलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot तद् (सर्वनाम)
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot तद् (सर्वनाम)
- अभि
- towards, againstagainstIndeclinableअव्ययम्Role UpasargaRoot अभि (उपसर्ग/अव्यय)
- अति
- over, beyond (intensifier)beyond; forciblyIndeclinableअव्ययम्Role UpasargaRoot अति (उपसर्ग/अव्यय)
- सृजामः
- we send forth / let looseVerbलट्, उत्तमपुरुषः, बहुवचनम्, परस्मैपदम्Role KriyāRoot सृज्
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- अस्मान्
- usPronounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot अस्मद् (सर्वनाम)
- द्वेष्टि
- hatesVerbलट्, प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role KriyāRoot द्विष्
- यम्
- whomPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot यद् (सर्वनाम)
- वयम्
- wePronounप्रथमा, बहुवचनम्Role KartāRoot अस्मद् (सर्वनाम)
- द्विष्मः
- hateVerbलट्, उत्तमपुरुषः, बहुवचनम्, परस्मैपदम्Role KriyāRoot द्विष्
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot तद् (सर्वनाम)
- वधेयम्
- may I strike/killmay I smiteVerbविधिलिङ्, उत्तमपुरुषः, एकवचनम्, परस्मैपदम्Role KriyāRoot वध्
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot तद् (सर्वनाम)
- स्तृषीय
- may I crush/overwhelmmay I crushVerbविधिलिङ्, उत्तमपुरुषः, एकवचनम्, परस्मैपदम्Role KriyāRoot स्तृ (स्तॄ) ‘to strew/crush’ (Vedic)
- अनेन
- with thisPronounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot इदम् (सर्वनाम)
- ब्रह्मणा
- with sacred formula / priestly powerwith this spellNounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot ब्रह्मन् (नपुं)
- अनेन
- with thisPronounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot इदम् (सर्वनाम)
- कर्मणा
- with (this) rite/actwith this actNounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot कर्मन् (नपुं)
- अनया
- with this (f.)with thisPronounस्त्रीलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot इदम् (सर्वनाम)
- मेध्याः
- purifying; fit for sacrifice (holy)Adjectiveस्त्रीलिङ्गः, प्रथमा, एकवचनम् (पाठभेदे ‘मेध्या/मेध्याः’)Role KartāRoot मेध्य (प्रातिपदिक)
Sandhi Notes
- पाठे ‘आपोऽपाम’ = आपः + अपाम् (विसर्ग-लोपः, अवग्रहः). ‘अग्नयोप्स्वन्तर्’ = अग्नयः + अप्सु + अन्तः (विसर्ग-लोपः; ओ + अ → ओ; ‘अप्सु’ इत्यत्र ‘प्स्व’). ‘यजुष्योऽ’ = यजुष्यः + (अ) (विसर्ग-लोपः/अवग्रहः). ‘यो३स्मान्’ = यः + अस्मान् (ओ/३ इति स्वरचिह्न-निर्देशः; संधौ यः + अस्मान् → योऽस्मान्). ‘स्तृषीयानेन’ = स्तृषीय + अनेन (स्वर-सन्धिः). अन्ते ‘मे॒न्या’ इति पाठः सम्भवतः ‘मेध्या/मेध्याः’ इत्यस्य पाठभेदः
- प्रदत्त लिप्यन्तरे अस्पष्टता।
Seer, deity and metre
- Rishi
- Atharvanic tradition (needs anukramaṇī confirmation)
- Devata
- Āpaḥ with immanent Agni-powers (agnayaḥ)
- Chandas
- Irregular/formulaic (requires metrical audit)
- Rasa
- Raudra and Adbhuta
The plural 'agnayaḥ' is taken as multiple tejas-forces within waters, suitable for being dispatched. The grammar shifts accordingly (tān, taiḥ). Sayana maintains the same ritual logic: prevent return, direct against the hater, and empower by the triad of brahman, karman, and menyā.
Unknown (Anukramaṇī attribution needed for AVŚ 10.5)
Abhicāra projection using elemental paradox (tejas within āpaḥ), emphasizing anti-rebound sealing and pluralized agents (agnayaḥ).
Encapsulates a core Atharvanic intuition: elements interpenetrate (fire within water), and that interpenetration can be ritually enlisted for protection or attack.
Āpaḥ with immanent Agni-powers (Agnayaḥ)
Tejas is latent even in waters (lightning, heat, digestion of the world). The charm extracts that latent fire as operative agents for directed action.
In non-abhicāra contexts, tejas-in-water can signify fever-cooling balance or purification by warm water; here it is weaponized heat.
Protects by projecting burning force outward and sealing against return contamination.
Same operational template as 10.5.19–20 with plural adjustments (tān… taiḥ…).
Slot-filling series; pluralization increases ‘agent swarm’ feel; refrain creates spell-like rhythm over strict meter.
Sharper and quicker due to plural consonant clusters (tān, taiḥ) and ‘agnayaḥ’.
Energizing, heating; can induce a sense of rising internal fire—hence the importance of the sealing clause.
Charge water while kindling/visualizing 'inner fires' (tejas) within it; optionally warm the vessel in sunlight or near a hearth without boiling (material cue for 'agnayaḥ').
Discharge water outward at 'tān ati sṛjāmi'.
Perform recoil-warding at 'tān mābhyavanikṣi'.
Repeat outward discharge toward enemy-direction/proxy at 'tais tam abhyatisṛjāmaḥ'.
Seal by placing the vessel away from the domestic hearth (symbolic separation of the dispatched 'fires').
Kauśika Sūtra: water-atisarga rites; pluralized 'forces' variant; numbering to be resolved per edition.
Atharvan priest manages the paradoxical coupling of water and fire as a controlled tejas-transfer, ensuring correct plural targeting and recoil prevention.
Likely paired with warm water, a heated stone dropped in water, or water held near fire—then cast outward; plural ‘fires’ suggests repeated sprinklings/throws.
When facing acute threat; also at liminal times when ‘hidden fires’ (storm/omens) are feared.
Atharvanic specialist manages the heating symbolism safely and completes disposal beyond the dwelling.
If adapted, use as ‘burning away negativity’ with non-harming intent; do not personalize an enemy.
Waters (āpaḥ); Inner fires (agnayaḥ) as tejas within water
Waters as container and carrier of hidden fire-power.
Agnayaḥ explicitly; ‘fire in water’ paradox intensifies efficacy.
Water contains and transports; fire transforms and destroys. Their fusion represents controlled transformative force—capable of ‘burning away’ an enemy’s hostility, but dangerous if it returns.
Tejas/Agni concepts resonate with jatharāgni and pitta, but this stanza is not therapeutic; it is coercive projection.
Not medical; parallels mobilizing ‘fight response’ with deliberate deactivation to prevent rebound stress.
A hostile person (dveṣṭṛ) defined by mutual enmity.
Send forth multiple fiery forces within water to strike an enemy, with explicit recoil-prevention.
Elemental extraction (agnayaḥ in āpaḥ) → expulsion beyond → anti-recoil → swarm-like targeting with plural agents → sealing by brahman+karman+menī.
Backwash/rebound of projected force; self-harm from uncontrolled tejas.
- अग्नयः (agnayaḥ)
- multiple channels of tejas—anger, courage, sharp speech—mobilized as agents
- अप्सु (apsu)
- containment of heat within fluidity; disciplined intensity
- अन्तर्यजुष्य (antaryajuṣya)
- esoteric, inwardly sealed efficacy
- मा अभ्यवनिक्षि (mā abhyava-nikṣi)
- insulation against backlash; containment of one’s own tejas
- मेन्या (menī)
- combustive fuel—here multiplied (fires) but ritually governed
Recognize ‘hidden fire’ within calmness; release reactive heat outward, then return to cool clarity without rebound.
Manipura (fire) tempered through Svādhiṣṭhāna (water) and Ajna (aim/targeting as discernment).
Bhrāmarī or lengthened exhale after recitation to cool tejas; avoid heating pranayamas if already agitated.
Visualize small flames inside a clear water sphere moving outward and dissolving harmlessly at a distance.
Alert, contained intensity.
Treat the ‘enemy’ as inner negativity; use the anti-recoil clause to prevent self-directed burnout.
Give a bright lift on agnáyaḥ; keep plural demonstratives (tān, taiḥ) crisp to convey multiplicity.
Seal the anti-recoil clause with a slight pause; then accelerate on taiḥ tam abhyati sṛjāmaḥ.
Bright, cutting, but controlled; cool down at the end with a lower register on the sealing words.
Because imagery is heating, conclude with a brief water-sipping/sprinkling for pacification if performed ritually.
7 times
Need for assertive protection without losing composure; confronting intimidation while staying ‘cool.’
Before difficult encounters; as a boundary ritual with water (symbolic) rather than as literal malefic action.
Increased confidence and sense of protected intensity; reduction of fear of ‘backlash.’
Avoid if prone to anger spikes; do not direct toward individuals. Choose śānti mantras if anxiety is high.
The operative medium remains water; the 'agnayaḥ' introduce a thermal/energetic model of efficacy (tejas) rather than a botanical one. This is comparable to later Ayurvedic notions where water can be 'heated' in potency by processing, here achieved by mantra and ritual cues.
The enemy is again defined by improper worship; the rite legitimizes retaliation through priestly technology. The plural 'fires' suggests scalable force—an intensification controlled by the officiant, reflecting institutional management of aggression.
The pluralized operational syntax (tān/taiḥ) within a fixed refrain shows template adaptability. The notion of 'fires in waters' is Vedic, but here it is operationalized as a deployable set of forces rather than a cosmological statement.
Gopatha’s emphasis on tejas and brahman as effective power supports reading 'agnayaḥ' as activated energies. The mantra’s explicit linkage of brahman and karman provides the mechanism by which such inner forces become ritually actionable.
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