Atharva Veda 19.32.10: Kanda 19, Anuvaka 4, Sukta 32, Mantra 10
Sukta 32
स॒प॒त्न॒हा श॒तका॑ण्डः॒ सह॑स्वा॒नोष॑धीनां प्रथ॒मः सं ब॑भूव । स नो॒ऽयं द॒र्भः परि॑ पातु वि॒श्वत॒स्तेन॑ साक्षीय॒ पृत॑नाः पृतन्य॒तः
sapatnahā́ śatá-kāṇḍaḥ sáhasvān óṣadhīnāṃ prathamáḥ sáṃ babhūva | sá no ’yáṃ darbhaḥ pári pātu viśvátaḥ téna sākṣīya pṛ́tanāḥ pṛtanyatáḥ ||
Rival-slayer, hundred-stemmed, mighty, he hath become the first of herbs. May this our Darbha guard us round about from every side: by it may I win the battles against the battling foe.
यह घास दुश्मन को हराती है। इसकी बहुत डालें हैं, बहुत ताकतवली है। सारी जड़ी-बूटी में यह सबसे ऊपर है। यह हमें हर तरफ से बचाए। इससे मैं जंग में जीतूँगा।
The meaning
What it says
Darbha is praised as rival-slayer, hundred-stemmed, mighty, having become the first of herbs. May this darbha guard us all around; by it may I win battles against the battling foe.
The inner meaning
A protective plant becomes a martial ally: ‘hundred-stemmed’ suggests abundant defenses and distributed resilience. The battle is both external (rivals) and internal (compulsions, fear). Encircling protection (pari pātu) is the core technique.
The truth in it
Resilience comes from layered defenses and clear boundaries; when one aligns with a protective ecology (herb-power + word-power), conflict becomes winnable.
What it is for
- Kind of hymn
- Rakṣoghna / Abhicarika-counter (Protective; anti-rival)
Its aim
To repel and defeat rivals (sapatna) and secure victory in conflicts by encircling protection with darbha.
Word by Word
Pada patha
स॒प॒त्न॒हा । श॒त-का॑ण्डः । सह॑स्वान् । ओष॑धीनाम् । प्र॒थ॒मः । सम् । ब॒भू॒व । सः । नः । अ॒यम् । द॒र्भः । परि॑ । पातु । वि॒श्वतः । तेन॑ । साक्षीय । पृत॑नाः । पृ॒त॒न्य॒तः ।
- सपत्नहा
- rival-slayingslayer of rivals (remover of hostile competitors; also disease/witchcraft rivals)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृपदस्य)Root सपत्न-हन् (प्रातिपदिक: सपत्न ‘प्रतिद्वन्द्वी’ + √हन् ‘हिंसागत्योः’)
- शतकाण्डः
- the hundred-jointed (plant/reed)hundred-stemmed (many-jointed; emblem of abundant protective ‘points’)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तāRoot शत-काण्ड (प्रातिपदिक)
- सहस्वान्
- mighty, powerfulmighty, forceful (possessing sahas; overpowering capacity)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृपदस्य)Root सहस्वत् (प्रातिपदिक)
- ओषधीनाम्
- of the herbsNounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (षष्ठी)Root ओषधि (प्रातिपदिक)
- प्रथमः
- first, foremostAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृपदस्य)Root प्रथम (प्रातिपदिक)
- सम्
- together; completelytogether, fully (completely; intensifier)Indeclinableउपसर्ग (क्रियाविशेषक)Root सम् (उपसर्ग/अव्यय)
- बभूव
- became; has becomehas become, came to be (attained status/manifested)Verbलिट् (परिपूर्ण/परोक्षभूत), प्रथमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √भू (भवति)
- सः
- he/that (one)he/thatPronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तā (द्वितीयवाक्ये)Root तद् (सर्वनाम-प्रातिपदिक)
- नः
- of us; for usfor usPronounषष्ठी (एन्क्लिटिक), बहुवचनRole सम्प्रदान/सम्बन्ध (रक्षणस्य ‘हमारे लिए/हमारा’)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- अयम्
- thisPronounपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृपदस्य)Root इदम् (सर्वनाम-प्रातिपदिक)
- दर्भः
- darbha-grass (sacrificial grass)darbha grass (protective herb/amulet material)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तāRoot दर्भ (प्रातिपदिक)
- परि
- aroundIndeclinableउपसर्ग (क्रियाविशेषक)Root परि (उपसर्ग/अव्यय)
- पातु
- may (he/it) protectmay (he) protect, guard (apotropaic guarding)Verbलोट् (आज्ञार्थ), प्रथमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √पा (पिबति/पाति) ‘रक्षणे’
- विश्वतः
- from all sidesfrom all sides, on every side (total coverage)Indeclinableअव्यय (दिक्/परिमाणवाचक)Role अधिकरण (दिशा/परितः)Root विश्वतस् (अव्यय) < विश्व (प्रातिपदिक) + -तस्
- तेन
- by that; with thatwith that, by means of it (instrumental: darbha as means)Pronounपुं/नपुं, तृतीया, एकवचनRole करणRoot तद् (सर्वनाम-प्रातिपदिक)
- साक्षीय
- may I prevail / be victoriousmay I prevail, may I win, may I overcome (secure victory/advantage)Verbविधिलिङ्/आशीर्लिङ् (प्रार्थना), उत्तमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √सच्/√साक्ष् (वैदिक) ‘साक्षात्करणे/समर्थने’ (इच्छार्थक)
- पृतनाः
- battles; hostile forcesbattles, contests (literal or social-legal conflicts)Nounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot पृतना (प्रातिपदिक)
- पृतन्यतः
- of the one who fights; of the combatantof one who fights/contends; from the contending (hostile) partyAdjective (participle)पुंलिङ्ग, षष्ठी, एकवचन (शतृ-प्रत्ययान्त: पृतन्यत् → पृतन्यतः)Role सम्बन्ध (षष्ठी: ‘युद्धं कुर्वतः’)Root √पृतन्/पृतन्य (धातु) ‘युद्धे’ → पृतन्यत् (वर्तमान कृदन्त/शतृ)
Sandhi Notes
- सपत्नहा | शतकाण्डः | सहस्वान् | ओषधीनाम् | प्रथमः | सम् | बभूव || सः | नः | अयम् | दर्भः | परि | पातु | विश्वतः | तेन | साक्षीय | पृतनाः | पृतन्यतः । विशेष: ‘स नोऽयम्’ = सः + नः + अयम् (अवग्रहः: नोऽयम्)। ‘साक्षीय’ वैदिक-प्रयोगः—प्रार्थनार्थे विधिलिङ्/आशीर्लिङ् रूपं (उत्तमपुरुष एकवचन) ‘तेन’ करण-तृतीया।
Seer, deity and metre
- Rishi
- Atharvanic tradition (late compilation stratum)
- Devata
- Darbha as oṣadhi-rāja (king/first of herbs)
- Chandas
- Jagatī/triṣṭubh-mixed late style (approximate; requires pada-count verification per recension)
- Rasa
- Vira and Raudra
Sāyaṇa emphasizes darbha’s supremacy among oṣadhis as a ritual herb: ‘sapatnahā’ is read broadly—destroyer of human rivals and of hostile agencies (abhicāra, rakṣas, roga). ‘Pari pātu viśvataḥ’ is taken as the mantra’s core function: establishing a complete protective circuit. ‘Sākṣīya’ is victory not only in war but in disputes and competitive social arenas.
Anonymous Atharvanic tradition (darbha rakṣā hymn)
Rakṣoghna and counter-abhicāra protection; using oṣadhi as an amulet for encircling defense and victory
Embodies Atharvan-Angiras interweave: a beneficent herb (Atharvan) is also weaponized against rivals (Angiras edge) without explicit harming sorcery—protective victory.
Darbha (oṣadhi-rāja)
Herb-sovereign that establishes a protective perimeter and grants victory; a vegetal embodiment of invincible order in conflict.
Supports recovery by removing hostile/afflictive pressures; strengthens confidence and steadiness (psychosomatic support).
Encircling ward; anti-rival shield; counters hostile speech/intent and magical attack.
Two long cola with internal breaks; likely 12-ish syllabic beats in places but irregular
Late-book ‘praise + petition’ style; metrical strictness secondary to forceful epithets.
Martial, driving; epithets stack like blows.
Builds protective aggression: from naming darbha’s power to commanding encircling guard and victory.
Fashion a darbha ring/cord or take a tuft with many stems.
While reciting, draw a protective circle around the person/household fire-seat, or encircle the patient with the darbha implement.
Bind the darbha on the client (amulet) or fix it at the four quarters (thresholds/corners) to ensure ‘viśvataḥ’ protection.
State the intention of victory over a named rival; conclude by casting away a small portion of darbha toward the rival’s direction (symbolic expulsion).
Kauśika Sūtra: darbha-paridhāna / pari-rakṣā (protective encirclement with darbha; edition-dependent numbering)
Atharvan priest as ‘counter-sorcery’ operator: constructs the protective perimeter and directs the mantra toward rival-nullification.
Tie a darbha ring on the right hand/arm; place darbha at four corners of a room or around a bed; recite while circling the person/space clockwise.
Before disputes, court cases, negotiations, competitions; before travel through hostile territory; at sunrise for ‘day’s battles’.
Householder can perform; Atharvanic priest may formalize with additional rakṣā mantras and directional placements.
Use as a protective boundary ritual before high-stakes meetings; symbolic ‘circle of protection’ with a small darbha bundle at desk/door.
Darbha grass (hundred-stemmed tuft/ring)
Implied: darbha ring/band or bundle used to encircle person/space.
The plant’s many stems signify multiplicity of defenses; as ‘first of herbs’ it becomes a vegetal sovereign—authority that rivals must yield to.
Conflict-generated affliction: stress illness, fear, ‘evil eye,’ hostile magic; also pāpmā-like intrusion via rivalry
Protective encirclement (pari pātu) using darbha as oṣadhi-rāja; psychosomatic strengthening through victory-assertion
Rakṣā measures to protect ojas under social threat; supports prāṇa stability by reducing fear/rajas-tamas agitation
Stress inoculation and boundary-setting; symbolic protective object improving perceived control in conflict situations
Rivals (sapatna) as adversarial forces; primary beneficiary is the reciter/household
All-around protection and victory over rivals/hostile opponents.
Oṣadhi enthronement (‘first of herbs’) + perimeter warding (pari) + victory wish (sākṣīya pṛtanāḥ) often accompanied by tying/placing darbha
Hostile competitors, litigation/conflict, curses/ill-will, aggressive confrontation
Security, success in contests, social standing
- सपत्नहा (sapatnahā)
- repeller of hostile intent; breaker of envy and competition-harm
- शतकाण्ड (śatakāṇḍa)
- many-layered protection; redundancy; community of defenses
- सहस्वान् (sahasvān)
- potent efficacy; strong boundary-force
- ओषधीनां प्रथमः (oṣadhīnāṃ prathamaḥ)
- kingly herb; archetype of medicinal/protective plant-power
- परि पातु (pari pātu)
- encirclement magic; perimeter warding
- पृतनाः (pṛtanāḥ)
- life-struggles, disputes, competitions, inner conflicts
Encircle the self with protective resolve; transmute fear of rivals into steady courage.
Maṇipūra (courage/will) with protective field around the body (aura-kosha framing)
Brisk exhale (kapālabhāti-light) only if appropriate; otherwise strong diaphragmatic breathing with firm exhale on ‘pari pātu’
A hedge of golden-green darbha stems rising around you; opponents’ arrows dissolve at the perimeter.
Vigilant, courageous, boundary-clear
Use before confrontations; keep ethics: aim for protection and rightful victory, not cruelty—let darbha ‘guard around’ rather than ‘harm within’.
Recite with firm, even stress on epithets; observe udātta where marked (śatakā̍ṇḍa, saha̍svān).
Punch the epithets (sapatnahā, śatakāṇḍa, sahasvān); broaden on ‘pari pātu viśvataḥ’ to feel encirclement.
Commanding, confident; not shouting—controlled power.
Most effective when paired with the physical act of encircling/placing darbha; the mantra ‘activates’ the perimeter.
21 times
Facing rivalry at work, legal disputes, competitive exams, hostile neighbors, fear of being targeted by ill-will.
Before entering contested spaces; at sunrise; immediately before negotiations/competitions.
Stronger boundaries, courage, reduced fear; sense of guardedness and improved performance under pressure.
Avoid escalating conflict; do not use as justification for aggression—keep intention protective and dharmic. Seek legal/medical help where appropriate.
The plant’s morphology (‘hundred-stemmed’) is converted into a semiotic of omnidirectional defense: many stems = many ‘points’ of warding. The mantra’s ‘pari…viśvataḥ’ maps directly onto the physical act of encircling/binding with grass.
Conflict is normalized as a social condition (rivals, contests), and ritual technology is presented as a legitimate means of advantage. The Atharvan priest’s role implies a service economy of protection and competitive empowerment within village/household politics.
The explicit ‘herb-first’ ranking and the direct pragmatic wish for victory (‘sākṣīya pṛtanāḥ’) are more Atharvanic than Rigvedic, where such aims are often mediated through deity praise. The rival-slayer epithet is repurposed from martial contexts into domestic-ritual antagonism.
Gopatha’s logic of correspondences supports the idea that boundary-materials (darbha used in pavitra, paridhi, āsana) inherently repel disorder. Thus darbha’s liturgical centrality authorizes its extension into social rivalry management.
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