Atharva Veda 20.136.1: Kanda 20, Anuvaka 14, Sukta 136, Mantra 1
Sukta 136
खिलानि । यद॑स्या अंहु॒भेद्याः॑ कृ॒धु स्थू॒लमु॒पात॑सत्। मु॒ष्काविद॑स्या एज॒तो गो॑श॒फे श॑कु॒लावि॑व
khilā́ni | yád asyā́ aṁhú-bhedyā́ḥ kr̥dhú sthūlám upā́tasat | muṣkā́v íd asyā́ ejató gó-śaphé śakulā́ iva ||
Khila-verse. When, cleaving the strait, make thou the gross thing press near; her testicles indeed, as she quivers, are like little birds in a cow’s hoof-print.
जब तंग रास्ता काट के बड़ा हिस्सा पास आता है। उसकी गूथन हिलते वक़्त चिड़िया जैसी दिखती है, जैसे गाय के निशान में छोटी चिड़ियाँ होती हैं।
The meaning
What it says
A khila-style verse: ‘When, cleaving the strait, make the gross thing press near; her testicles indeed, as she quivers, are like little birds in a cow’s hoof-print.’ The imagery is obscure and likely technical/ritual, with reproductive/animal-bodied reference.
The inner meaning
Constricted passage (aṃhu) and trembling vitality point to anxiety around generativity and blockage. The ‘little birds’ in a hoof-print suggest fragile life trapped in a small hollow—vital forces fluttering within constraint, needing release and proper containment.
The truth in it
Where life is constricted, vitality becomes restless and distorted. Healing requires widening the passage and giving trembling energies a safe channel.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Possibly Paustika (Fertility) in khila context
Its aim
To describe/ritually address constriction and trembling in a reproductive/animal-bodied image; potentially used to counter obstruction or to stimulate generative power.
Word by Word
Pada patha
खिलानि । यत् । अस्याः । अंहु-भेद्याः । कृधु । स्थूलम् । उप-आतसत् । मुष्कौ । इत् । अस्याः । एजतः । गो-शफे । शकुला-इव ।
- खिलानि
- (the) gaps/defects; missing partsfragments/appendix-verses (khila; supplementary matter, often RV-khila material in AV20)Nounनपुंसकलिङ्ग; प्रथमा/द्वितीया; बहुवचनRole KarmaRoot खिल (प्रातिपदिक) / खिल (विशेषण-प्रातिपदिक)
- यत्
- which/that (thing)when/that which (introducing a conditional/relative scene)Pronounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- अस्याः
- of her/of this (female)of her (feminine referent; likely a mare/cow or a woman in a vivid simile-context)Pronounस्त्रीलिङ्ग; षष्ठी; एकवचनRole Sambandha (Genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
- अंहुः
- distress/evil; constrictionNounनपुंसकलिङ्ग; प्रथमा; एकवचनRole KartāRoot अंहस् (प्रातिपदिक)
- भेद्याः
- to be split/opened; breakableAdjectiveस्त्रीलिङ्ग; प्रथमा; एकवचन (अस्याः सह विशेषणम्)Role Kartā (as qualifier)Root भिद् (धातु) → भेद्य (कृदन्त-प्रातिपदिक, यत्)
- कृधु
- make/do!do/make! (imperative; ritual-technological instruction tone)Verbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRole ImperativeRoot कृ (धातु)
- स्थूलम्
- thick/coarsethick, gross, bulky (a ‘thick’ object/condition; possibly swelling or a coarse implement)Adjectiveनपुंसकलिङ्ग; द्वितीया; एकवचनRole KarmaRoot स्थूल (प्रातिपदिक)
- उप
- near; towardsIndeclinableअव्ययRoot उप (उपसर्ग/अव्यय)
- आतसत्
- struck/piercedVerbलङ् (अनद्यतनभूत); प्रथमपुरुष; एकवचन; परस्मैपदRole KartāRoot तस्/तंस् (धातु; ‘to pierce/strike’—वेदिक प्रयोग) with आ-
- मुष्कौ
- the two testiclesthe testicles (dual; anatomical focus, often in fertility/virility or animal imagery)Nounपुंलिङ्ग; द्वितीया; द्विवचनRole KarmaRoot मुष्क (प्रातिपदिक)
- इद्
- indeed/justIndeclinableअव्ययRoot इद् (निपात)
- अस्याः
- of herPronounस्त्रीलिङ्ग; षष्ठी; एकवचनRole Sambandha (Genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
- एजतः
- of (one) trembling/shakingtrembling, quivering (motion indicating arousal, strain, or agitation)Participle (Adjective)पुंलिङ्ग/नपुंसकलिङ्ग; षष्ठी; एकवचन (अस्याः सह—‘of the trembling one’)Role Sambandha (Genitive relation)Root एज् (धातु) → एजत् (कृदन्त-प्रातिपदिक, शतृ)
- गोशफे
- on/at the cow’s hoofat the cow’s hoof / in the hoof-print (gośapha; a locus-image, possibly a depression like a hoofmark)Nounनपुंसकलिङ्ग; सप्तमी; एकवचनRole AdhikaraṇaRoot गो-शफ (समास-प्रातिपदिक; ‘cow/hoof’)
- शकुलौ
- two birds (sparrows/śakula-birds)Nounपुंलिङ्ग; प्रथमा; द्विवचनRole KartāRoot शकुल (प्रातिपदिक)
- इव
- like/asIndeclinableअव्ययRoot इव (उपमा-अव्यय)
Sandhi Notes
- यद॑स्या → यत् + अस्याः
- अंहु॒भेद्याः → अंहुः + भेद्याः
- स्थू॒लमु॒पात॑सत् → स्थूलम् + उप + आतसत्
- मु॒ष्काविद॑स्या → मुष्कौ + इद् + अस्याः
- एज॒तो गो॑श॒फे → एजतः + गोशफे
- शकु॒लावि॑व → शकुलौ + इव।
Seer, deity and metre
- Rishi
- Khila/appendix tradition (specific r̥ṣi uncertain)
- Devata
- Not explicit; operative focus on obstruction-breaking and generative vitality
- Chandas
- Irregular/khila; not securely classifiable without full metrical scan
- Rasa
- Adbhuta and Bhayankara
As khila material, the verse is read as a vivid, bodily simile. Sāyaṇa-style Atharvanic exegesis would treat ‘breaking constriction’ (aṁhu-bhedya) as removal of obstruction (physical or demonic). The anatomical image (muṣkau) is taken either zoologically (animal generation) or as a coarse metaphor for swelling/pendulous trembling; the simile ‘like birds’ stresses fluttering motion, useful for describing agitation or a pathological tremor.
Khila/appendix tradition (seer uncertain; requires AV padānukramaṇī and parallel khila collation)
Fertility/obstruction-breaking charm-poetics using vivid animal imagery and pressure/breakthrough language.
Represents liminal Atharvanic material where bodily/reproductive realities are spoken in blunt, image-driven language, likely tied to pragmatic domestic rites.
Operative force of ‘obstruction-cleaving’ (implicit); generative vitality as the functional devatā
Breaks narrowness and restores generative flow; stabilizes trembling vitality within a safe channel.
Opens constricted passages; steadies reproductive vitality.
Guards fragile life-force (‘little birds’) from being lost in constriction or fear.
Fragmentary/khila transmission; not securely scannable without full accentual and syllabic audit of the pada text and any variants.
Khila diction and abrupt imagery; likely recited more as a charm-formula than as strict metrical verse.
Jolting, graphic, and incantatory; emphasis falls on action verbs (bhedyaḥ, kṛdhu, upātasat).
Produces a ‘breakthrough’ sensation—short pushes of sound matching the theme of cleaving/pressing.
Identify the rite’s target: obstruction (constriction) or reproductive agitation in livestock.
At a cowshed/threshold or near a hoof-print depression (gośapha), prepare a small working space.
Recite the mantra while making a symbolic ‘cleaving’ gesture (e.g., parting grass/cord, or opening a knot) to enact aṁhu-bheda (‘breaking the narrow’).
If aimed at livestock fertility, touch/gesture toward the animal’s hindquarters (without harm), synchronizing recitation with observed trembling/motion.
Dismiss the obstruction with a final separating motion (opening hands outward), marking the ‘pressing near’ (upātasat) as controlled and then released.
Kauśika Sūtra: khila/AV20 materials are not consistently integrated; probable application under rites for removing obstruction (saṁrodha-bheda) or for generative/animal prosperity; exact sūtra locus requires concordance to Kauśika’s karman lists.
Atharvan practitioner: diagnoses ‘obstruction’ and performs the mimetic gesture-work (kriyā) while reciting; ensures the rite is non-injurious and symbolically exact.
Likely used in pragmatic domestic/veterinary contexts: addressing reproductive blockage or fertility issues; may be recited while applying a compress/poultice and using an earthen depression (hoof-print) as a mixing/placing locus.
During acute obstruction episodes or fertility rites; possibly at liminal times (dawn/dusk) typical for Aśvinic/medical action, though not explicit.
Often household-healer role rather than formal priest; a knowledgeable Atharvan practitioner would guide due to sensitive imagery.
If used, keep it as symbolic contemplation of ‘opening what is tight’; avoid literalizing medical claims.
no explicit herb; imagery of hoof-print (gośapha) as ritual locus; bodily/reproductive focus (muṣka)
The hoof-print is a natural cup in earth—an improvised altar-vessel. The ‘gross thing’ suggests a tangible application (mud, poultice, ghee, or compress) brought into close contact to force opening.
Obstruction/constriction in a reproductive or animal-bodied context (possible urinary/reproductive blockage; or veterinary/fertility concern).
muṣka (testicles)
Sympathetic/operative speech: naming constriction and commanding breakthrough; may accompany physical manipulation, poultice, or pressure-application (‘sthūlam upātasat’).
Srotorodha (channel obstruction) and vāta agitation (trembling/quivering); potential framing as vāta-kopa affecting reproductive/urinary channels (conceptual).
Adjunct ritual framing for reproductive anxiety, pelvic tension, or veterinary reproductive issues; not diagnostic—seek medical/veterinary care.
Likely a female animal/human subject referenced by asyāḥ (‘of her’), though muṣka imagery complicates and may reflect variant/technical usage; target is the afflicted reproductive state.
Break narrow obstruction and bring a ‘thick/gross’ remedy or pressure close; stabilize trembling generative organs/forces.
Command formula + vivid simile (birds in hoof-print) to ‘map’ the condition and control it
Constriction, loss of seed/vitality, reproductive failure, fear-linked trembling
Fertility and herd prosperity (pastoral hoof-print imagery)
- अंहु (aṃhu)
- constriction—physical (spasm/obstruction) or psychological (panic/pressure)
- भेद्य (bhedya)
- therapeutic breakthrough; opening blocked channels
- स्थूल (sthūla)
- embodied matter; the tangible intervention (pressure, poultice, manipulation)
- उपातसत् (upātasat)
- bringing remedy into contact; targeted application
- मुष्क (muṣka)
- generative potency; reproductive vitality; in some contexts a sign of virility/fertility
- गोशफ (gośapha)
- ritual locus/trace; a natural ‘vessel’ in earth holding water/medicine; pastoral fertility field
- शकुल (śakula)
- fluttering life-force; fragile semen/seed imagery; restless prāṇa
Release constriction in the pelvic/low-belly region; cultivate safe widening.
Svādhiṣṭhāna (generativity) and Mūlādhāra (grounded safety).
Slow diaphragmatic breathing with extended exhale; gentle pelvic-floor relaxation on ‘bhedya’.
A narrow passage widening like earth gently opening; trembling birds settling into a calm nest; warmth spreading through the pelvic bowl.
Grounded attentiveness; avoid agitation.
Recite softly 5 times, then sit quietly with relaxed pelvic floor; if distress or pain is present, stop and seek care.
Irregular/khila; prioritize clear enunciation over strict svara reconstruction.
Emphasize action-words: aṃhu-bhedyāḥ | kṛdhu | sthūlam | upātasat; then soften on the simile śakulā-iva.
Controlled, clinical, not theatrical; soften at the simile to reduce agitation.
Because it is khila/irregular and bodily-explicit, it is best treated as a specialized charm; avoid public recitation contexts.
5 times
Seeking symbolic support for ‘opening’ blocked creativity/generativity; or (traditionally) fertility/veterinary concerns under expert guidance.
When working on releasing pelvic tension or confronting a sense of constriction; not as a stand-alone medical intervention.
Psychological ‘permission to open’: reduced fear around constriction; increased groundedness and softness in the pelvic region.
If there is pain, swelling, urinary retention, reproductive symptoms, or animal distress, seek urgent medical/veterinary care; do not delay treatment.
No plant is named; instead, the verse uses place-imagery (hoof-print) and bodily motion as the ‘material’ correlates. In Atharvanic technology, such loci can substitute for herbs: the depression/trace (gośapha) becomes a ritual container for action.
The frank anatomical diction suggests a pragmatic, non-courtly register associated with domestic specialists and cattle-wealth management. The Atharvan’s authority extends into animal reproduction and bodily dysfunction—domains central to household economy.
The explicit muṣka vocabulary and the compressed imperative ‘kr̥dhu’ with vivid simile are more characteristic of later/pragmatic charm-style than RV’s elevated praise. The khila label itself signals secondary transmission and stylistic variance.
Gopatha’s general theory—speech plus rite effects tangible outcomes—fits the mimetic ‘cleaving’ and locus-use here, but this specific khila verse is unlikely to be directly theorized; efficacy would be attributed to correct application (yathāvidhi) rather than deity-centered praise.
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