Atharva Veda 11.2.23: Kanda 11, Anuvaka 1, Sukta 2, Mantra 23
Sukta 2
यो॒३न्तरि॑क्षे॒ तिष्ठ॑ति॒ विष्ट॑भि॒तोऽय॑ज्वनः प्रमृ॒णन् दे॑वपी॒यून्। तस्मै॒ नमो॑ द॒शभिः॒ शक्व॑रीभिः
yó ’ntárikṣe tíṣṭhati víṣṭabhito ’yájvanaḥ pramṛṇán devapīyū́n | tásmai námo daśábhiḥ śákvarībhiḥ
Who in the mid-air standeth, firmly propped, crushing the non-sacrificers, the god-drinkers; to him be homage with ten Śakvarī-verses.
जो आसमान में खड़ा है, पक्का खड़ा है। वो लोगों को कुचल देता है जो यज्ञ नहीं करते, जो भगवान का पानी पीते हैं। उसको दस श्लोक से प्रणाम करो।
The meaning
What it says
A power stationed in the antarikṣa (mid-air), firmly ‘propped’ like a cosmic pillar, crushes the ayajvan (non-sacrificer / ritually illegitimate) and the devapīyu (those who ‘drink the gods’—i.e., usurp offerings). The speaker offers homage through a formal set of ten Śakvarī verses.
The inner meaning
The psyche’s ‘middle space’ (between impulse and action) must be stabilized by an inner guardian that refuses parasitic habits—those that consume values without reciprocation. ‘Crushing’ here is the decisive cutting-off of self-deception and entitlement.
The truth in it
Order (ṛta/dharma) is maintained when the in-between realm—socially and psychologically—has a vigilant, upright standard that protects reciprocity and prevents appropriation of what is sacred.
What it is for
- Kind of hymn
- Rakṣoghna / Social-order (protective; policing sacrificial legitimacy)
Its aim
To align with a mid-air stationed power that suppresses impious appropriators and protects ritual order.
Word by Word
Pada patha
यः । अन्तरिक्षे । तिष्ठति । विष्टभितः । अयज्वनः । प्रमृणन् । देवपीयून् । तस्मै । नमः । दशभिः । शक्वरीभिः ।
- यः
- whowho; relative pronoun introducing the described powerPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- अन्तरिक्षे
- in the mid-air/atmospherein the mid-air/atmosphere; the liminal space of spirits, winds, and disease-agentsNounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot अन्तरिक्ष (प्रातिपदिक)
- तिष्ठति
- standsstands/abides; stationed as a watchful/controlling presenceVerbलट् (वर्तमाने), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Root स्था (धातु) → तिष्ठति (लट्)
- विष्टभितः
- having propped up / having held apartpropped up/firmly set; established, as if braced in place (cosmic support imagery)Adjective (participial)पुंलिङ्गः, प्रथमा, एकवचनम् (यः इत्यस्य विशेषणम्)Role KartāRoot वि-स्तभ् (धातु) → विष्टभित् (कृदन्त-प्रातिपदिक, क्तिन्/क्तवत्-आधारित ‘having propped/held apart’)
- अयज्वनः
- of the non-sacrificer (one who does not worship)non-sacrificers; those outside orthodox yajña orderNounपुंलिङ्गः, षष्ठी, एकवचनम्Role ApādānaRoot अयज्वन् (प्रातिपदिक; a- + यज्वन् ‘sacrificer’)
- प्रमृणन्
- crushing / destroyingcrushing/smiting; violent suppressionVerb (participle)पुंलिङ्गः, प्रथमा, एकवचनम् (यः इत्यस्य सह)Role KartāRoot प्र- मृ (धातु) → प्रमृणत् (वर्तमान-कृदन्त, शतृ)
- देवपीयून्
- the god-devoted (ones)those who 'drink the gods'/seek divine portions illicitly; impious appropriators (Sāyaṇa: devabhāga-haraṇa/adhikāra-violation)Nounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot देवपीयू (प्रातिपदिक; ‘those devoted/pertaining to the gods’)
- तस्मै
- to himto him; to the described powerPronounपुंलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot तद् (सर्वनाम-प्रातिपदिक)
- नमः
- salutationhomage; propitiatory control-formulaNoun (indeclinable-like in use)नपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम् (नमः + चतुर्थी = ‘salutation to’)Role KarmaRoot नमस् (प्रातिपदिक)
- दशभिः
- with tenwith ten; specifying a set of verses/chant-unitsNumeral(त्रिलिङ्ग), तृतीया, बहुवचनम्Role KaraṇaRoot दशन् (संख्या-प्रातिपदिक)
- शक्वरीभिः
- with Śakvarī (verses/chants)with Śakvarī (verses/melodies); a technical designation for a tenfold strophic/chant formNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot शक्वरी (प्रातिपदिक; ‘Śakvarī’—a metrical/formulaic chant)
Sandhi Notes
- यो॒३न्तरि॑क्षे॒ → यः + अन्तरिक्षे (विसर्ग-सन्धिः: अः + अ → ओ)
- विष्ट॑भि॒तोऽय॑ज्वनः → विष्टभितः + अयज्वनः (विसर्ग-सन्धिः: अः + अ → ओऽ). शेषपदानि सन्धिरहितानि/स्वर-चिह्नमात्रयुक्तानि।
Seer, deity and metre
- Rishi
- Atharvanic tradition (Śaunaka)
- Devata
- A mid-air upholder/guardian power (often assimilated to Indra/Rudra-like punitive force in Atharvanic exegesis)
- Chandas
- Jagatī/Triṣṭubh-type (longer pāda; AV mixed meters)
- Rasa
- Vira and Raudra
Sāyaṇa construes the subject as a formidable divine/ritual power stationed in the atmosphere, upholding order by smiting those outside sacrificial entitlement—'ayajvan' and 'devapīyū' (those who would consume the gods’ share without rite). 'Daśabhiḥ śakvarībhiḥ' is taken as a formal liturgical offering: homage articulated through a tenfold Śakvarī set, indicating regulated praise as a means of alignment with that power.
Atharvanic tradition (Śaunaka)
Rakṣoghna-protection and social-ritual policing through vāc (authoritative speech)
Atharvanic seership here functions as a moral-ritual sentinel: speech is deployed to uphold legitimacy, repel exploiters, and keep the sacrificial economy (human-divine reciprocity) intact.
Antarikṣa-sthita ‘upholder’ (Indra/Rudra-adjacent punitive guardian)
Maintains the middle realm as a zone of surveillance and enforcement; protects offerings and the rightful flow of sacred power.
Repels predatory beings/people who drain household or ritual merit; restores boundary and legitimacy.
Jagatī/Triṣṭubh-type (mixed Atharvanic) with Śakvarī reference
Likely 4 pādas with expanded cadence; closing pāda formulaic (tasmai namo...)
Mixed/irregular pāda-lengths typical of AV; metrical label ‘Śakvarī’ functions as ritual grouping more than strict RV scansion here.
Martial, declarative; heavy stresses around viṣṭabhitaḥ / pramṛṇan.
Produces a ‘standing-firm’ sonic posture; suitable for boundary-setting and protective assertion.
Recite in an open space (courtyard/threshold) oriented toward the sky (antarikṣa).
Mark the 'propped' stability by planting a staff or touching a post/pillar while reciting 'viṣṭabhitaḥ'.
Name/mentally designate the hostile class (ayajvan/devapīyū) as the target of suppression, not the household.
Complete with a structured tenfold recitation cycle (counted repetitions) to mirror 'daśabhiḥ'.
Kauśika Sūtra: protective recitations invoking mid-air guardianship and suppression of hostile/impious forces (edition-dependent; associated with rakṣā and śānti sequences).
Brahman/Atharvan as guardian of ritual order: he performs counted recitation and boundary-stabilization acts.
Recited at thresholds (door, courtyard) or before communal offerings to prevent ‘draining’ influences—social or unseen.
Dusk/nightfall (rakṣā-time) or before a domestic bali/offerings.
Householder may recite; an Atharvan specialist (brahman-priest role) strengthens enforcement tone.
Use as a spoken boundary-prayer before shared meals/charity to prevent resentment and exploitation.
No material pharmaka named; the operative substance is vāc itself—structured verse as a protective implement.
Psychosocial boundary-setting; reducing exploitative dynamics that correlate with stress and insecurity.
ayajvan / devapīyu (ritual exploiters; hostile appropriators)
To align with a mid-air guardian force that suppresses impious usurpers and protects ritual/social order.
Stuti + namas (praise/obeisance) as contractual alignment; metrical ‘battery’ (daśabhiḥ śakvarībhiḥ) as intensifier.
Theft of offerings/merit, ritual sabotage, predatory social forces.
- अन्तरिक्ष (antarikṣa)
- liminal zone where unseen forces operate; the social/psychic ‘between’ that must be guarded
- विष्टभितः (viṣṭabhitaḥ)
- cosmic stability; inner backbone/resolve that holds one steady
- अयज्वन् (ayajvan)
- one who breaks reciprocity; refusal of offering/discipline
- देवपीयू (devapīyu)
- appropriator of sacred goods; consumer of blessings without right or gratitude
- प्रमृणन् (pramṛṇan)
- protective severity; decisive removal of harmful influences
- शक्वरी (śakvarī)
- ritual ‘battery’ of speech as weaponized protection; structured vāc
Stabilize the ‘middle space’—witness awareness that stands firm amid impulses and social pressures.
anahata
Moderate kumbhaka after inhale (brief, comfortable) to feel ‘propped’ steadiness.
A vertical luminous staff in the chest/skyline, gently compressing intrusive thoughts until they dissolve.
Upright vigilance (sākṣi-bhāva with ethical clarity).
Chant once slowly, then sit 2–3 minutes sensing boundaries; conclude with a silent namas (release of egoic aggression).
AV recitational style with clear udātta emphasis on key verbs (tiṣṭhati, pramṛṇan) and closing namas.
Keep the cadence weight on viṣṭabhitaḥ and pramṛṇan; soften into tasmai namo.
Firm, contained, slightly percussive; end with reverent softness.
‘Daśabhiḥ śakvarībhiḥ’ invites a tenfold recitation/ten-verse framing; treat as a protective litany rather than purely metrical note.
10 times
Feeling exploited, ritual/household harmony threatened, fear of ‘evil eye’ through appropriation or envy.
Before hosting guests/feasts, before offerings, when setting firm boundaries in conflict.
Strengthened sense of protection and legitimacy; reduced vulnerability to draining influences.
Avoid using the ‘crusher’ imagery to justify cruelty; keep intention ethical (rakṣā, not revenge).
None is explicit. The operative technology is numerical and spatial: tenfold Śakvarī recitation and atmospheric orientation. This is a 'liturgical instrument' rather than a pharmacological one.
It sharply distinguishes yajvan (authorized sacrificer) from ayajvan and condemns illicit access to 'the gods’ drink/portion.' The verse encodes a hierarchy of ritual entitlement and frames coercive divine violence as enforcement.
The polemical social labels (ayajvan, devapīyū) and the explicit liturgical technicality (śakvarī as a counted set) are more typical of later ritual discourse than RV praise-poetry, though built from older lexical material.
Gopatha tends to interpret such mantras as instruments that secure sacrificial order and repel those who threaten it. The counted-formula (tenfold) is treated as a correctness-condition: efficacy arises from proper form, number, and orientation.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
