Atharva Veda 5.18.8: Kanda 5, Anuvaka 2, Sukta 18, Mantra 8
Sukta 18
जिह्वा॒ ज्या भव॑ति॒ कुल्म॑लं॒ वाङ्ना॑डी॒का दन्ता॒स्तप॑सा॒भिदि॑ग्धाः । ते भि॑र्ब्रह्मा वि॑ध्यति देवपी॒यून् हृ॑द्ब॒लैर्धनु॑र्भिर्दे॒वजू॑तैः
jihvā́ jyā́ bhávati kúlmalaṁ vā́ṅ nā́ḍīkā dantā́s tápasā́bhidígdḥāḥ | táir bhír brahmā́ vídhyati devapīyū́n hṛ́dbalair dhánurbhir devájūtaiḥ ||
The tongue becometh bowstring; the sheath is formed; Speech is the tube, the teeth are arrows, whetted and anointed with ardour. With these shafts the Brahman pierceth the god-portion’s spoilers, with heart-made strengths, with bows by Gods impelled.
यह मंत्र बताता है कि ब्राह्मण की ज़बान कैसे काम करती है। जीभ बोस्ट्रिंग बन जाती है, मुँह की नली बन जाती है। बात ही ऐरो की तरह है, दाँत तेज़ हो के रेडी रहते हैं। ब्राह्मण इन सब से उन लोगों पे अटैक करता है जो भगवान का हिस्सा खराब करते हैं। दिल की ताकत से, भगवान की मदद से।
The meaning
What it says
A vivid martial metaphor: the tongue becomes a bowstring, a sheath is formed, speech is a tube, teeth are arrows sharpened and anointed with tapas. With these, the Brahman pierces the spoilers of the gods’ portion (devapīyūn), using heart-strength and god-impelled bows.
The inner meaning
Speech-organs are reimagined as disciplined instruments: when heated by tapas (focused intensity), vāc becomes precise, penetrating, and protective. The ‘enemy’ is whatever steals one’s sacred share—attention, energy, offerings, or rightful results.
The truth in it
Words shaped by integrity and inner heat can defend order and cut through exploitation. The most decisive ‘weapon’ is disciplined expression powered by concentrated will.
What it is for
- Kind of hymn
- Abhicarika (Sorcery/Counter-sorcery) with strong apotropaic-protective aim
Its aim
To weaponize brahman (ritual speech) to pierce and repel beings/persons who obstruct sacrifice or steal offerings (devapīyūn).
Word by Word
Pada patha
जिह्वा । ज्या । भवति । कुल्मलम् । वाक् । नाडीका । दन्ताः । तपसा । अभिदिग्धाः । तैः । भिः । ब्रह्मा । विध्यति । देवपीयून् । हृद्बलैः । धनुर्भिः । देवजूतैः ।
- जिह्वा
- the tonguetongue; here the organ of utterance, made into a weapon by brahman-powerNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot जिह्वा (प्रातिपदिक)
- ज्या
- (as) a bowstringbowstring; metaphor for the tongue as the string that releases the spellNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विधेय (समानााधिकरण)Root ज्या (प्रातिपदिक)
- भवति
- becomesbecomes; is transformed (by rite/heat) intoVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRoot भू
- कुल्मलम्
- a swelling; a lump (tumor-like)a sheath/covering; also a ‘case’ or ‘husk’: the enclosing, protective casing of the weapon-spellNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म/विधेय (संदर्भानुसार)Root कुल्मल (प्रातिपदिक)
- वाक्
- speechspeech; the efficacious utterance (brahman) itselfNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot वाच् (प्रातिपदिक)
- नाडीका
- a tube/channel; (vein-like) ducttube/channel; the conduit of speech (like a reed/pipe), i.e., the throat/voice-passageNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole विधेय (समानााधिकरण)Root नाडीका (प्रातिपदिक)
- दन्ताः
- teethteeth; the biting points of the spell, likened to arrow-headsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot दन्त (प्रातिपदिक)
- तपसा
- by heat/ascetic powerwith tapas (heat, ascetic ardor); the energizing force that ‘tempers’ the weaponNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot तपस् (प्रातिपदिक)
- अभिदिग्धाः
- smeared/daubed over; anointedsmeared/over-anointed; ‘tempered’ or ‘poisoned’ by tapas (Sayana: made sharp/effective)Adjective/Participleभूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ-विशेषणRoot अभि-√दिह् (दिह्) → दिग्ध (कृदन्त)
- ते
- theyPronounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot तद् (सर्वनाम)
- भिः
- with the ‘bhis’ (piercing/terrifying powers; lit. with fears/with piercers)with arrows; instrumental plural of ‘arrow’ (the spell-shafts)Nounस्त्रीलिङ्ग (प्रयोगानुसार), तृतीया, बहुवचनRole करणRoot भि (प्रातिपदिक; ‘भि’ = भय/भेदन-शक्ति; here as instrumental plural)
- ब्रह्मा
- the Brahman-priest; the sacred powerthe Brahman-priest / possessor of brahman; the ritual expert who launches the mantraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot ब्रह्मन् (प्रातिपदिक)
- विध्यति
- piercespierces, strikes through; the mantra’s apotropaic ‘wounding’ of hostile beingsVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRoot √व्यध्
- देवपीयून्
- those who drink the gods’ (draught); god-drinkers (demons/hostile beings)devourers/robbers of the gods’ portion; hostile beings who steal offerings or sap ritual efficacyNoun/Adjective (used substantively)पुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot देव-पीयू (प्रातिपदिक; बहुव्रीहि/तत्पुरुष-समास)
- हृद्बलैः
- with heart-strengths; with strength from the heartwith heart-strengths; with inner force/courage (the concentrated will of the priest)Nounनपुंसकलिङ्ग, तृतीया, बहुवचनRole करणRoot हृद्-बल (प्रातिपदिक; समास)
- धनुर्भिः
- with bowswith bows; the apparatus of attack, here metaphorical for ritual speech-weaponryNounनपुंसकलिङ्ग, तृतीया, बहुवचनRole करणRoot धनुस् (प्रातिपदिक)
- देवजूतैः
- impelled by the gods; god-drivengod-driven, impelled by the gods; sanctioned and propelled by divine agencyAdjectiveनपुंसकलिङ्ग, तृतीया, बहुवचनRole करण-विशेषणRoot देव-जूत (प्रातिपदिक; समास, ‘जूत’ = प्रेरित/प्रयुक्त)
Sandhi Notes
- वाङ्नाडीका → वाक् + नाडीका (क् + न् → ङ्न्). तपसाभिदिग्धाः → तपसा + अभिदिग्धाः (अ + अ → आ). हृद्बलैः → हृद् + बलैः (समास; द् + ब् संयोग). धनुर्भिः → धनुः + भिः (विसर्ग-लोप/रुत्व-प्रयोग). अन्यत्र स्पष्ट सन्धि नहीं
- ‘ते भिः’ पाठ में ‘भिः’ को करण-बहुवचन रूप में लिया गया है।
Seer, deity and metre
- Rishi
- Atharvanic/Angirasa milieu (exact r̥ṣi attribution varies by anukramaṇī traditions for AV 5.18)
- Devata
- Brahman (mantra-power) as operative force; implicitly Indra/Devas as impellers (devajūta)
- Chandas
- Triṣṭubh-like cadence (Atharvanic mixed meter; not strictly uniform)
- Rasa
- Raudra and Vira
Sayana reads the verse as an extended weapon-metaphor for mantra: the organs of speech (tongue, voice-channel, teeth) are ritually ‘tempered’ by tapas, becoming arrows and bow-gear. ‘Devapīyūn’ are those who consume or steal the devas’ share—i.e., obstructers of sacrifice and hostile beings; the Brahman, empowered by brahman and divine prompting, strikes them down through recitation.
Angirasa-leaning Atharvanic milieu (anukramaṇī-variable for AVŚ 5.18)
Abhicārika/counter-sorcery rhetoric; weaponization of brahman to protect sacrifice and household prosperity against ‘spoilers.’
Embodies the Angirasa strand where mantra is not merely soothing but ballistic—speech becomes a consecrated weapon safeguarding the divine-human exchange.
Brahman (mantra-power) with Devas as impellers (devajūta)
Brahman is the ordering intelligence and efficacious utterance that protects the gods’ share and maintains ṛta by punishing spoilers/obstructors.
Indirect: restores communal/ritual health by removing parasitic forces; strengthens psyche through disciplined speech.
Aggressive apotropaic protection—piercing and disabling hostile agents who steal offerings or undermine rites.
4 pādas with triṣṭubh cadence tendency (~11 syllables each), but with Atharvanic irregularities due to heavy compounds.
Mixed cadence typical of AVŚ ‘martial’ hymns; semantic weight overrides strict metrical regularity.
Driving, expansive, and martial—longer breath-lines suitable for ‘charging’ imagery.
Builds ‘verbal armament’: each pāda adds a weapon-component, culminating in the piercing action.
The Atharvan/Brahman seats himself facing the hostile quarter (as determined by the rite).
He performs ācamana and establishes protective boundaries (rakṣā) by silent/low recitation.
Reciting the mantra, he mimics ‘stringing and releasing’—a symbolic bow-action with the right hand (or with a blade/arrow if prescribed in the local tradition).
He directs the ‘shafts’ verbally toward the named class of obstructers (devapīyūn), concluding with a sealing formula (often svāhā/vaṣaṭ depending on rite-family).
Kauśika Sūtra: general application within abhicarika ‘piercing/repelling’ (vidh-) rites for driving off obstructers.
Brahman/Atharvan as mantra-launcher and apotropaic defender of the sacrifice and household; he embodies brahman as a weapon.
Used when one’s rites, vows, or household prosperity are being obstructed—recited to ‘arm’ the practitioner’s speech before confronting a hostile party or performing a protective rite.
Before protective offerings; at liminal moments (dawn/dusk) when warding is performed.
Atharvan/Brāhmaṇa specialist as the ‘archer’ of brahman; requires ritual purity and controlled anger.
KauśS abhicārika/counter-sorcery deployments for AVŚ 5.18 (edition-dependent, often in contexts of repelling obstructors and rivals).
Adapted as a protective recitation before difficult conversations—emphasizing disciplined, non-slanderous but firm speech.
tapas (ascetic heat) as ‘anointing/tempering’ agent; speech-organs as ritual weapons (tongue, teeth, voice-channel); bows/arrows as operative metaphors for mantra
Tapas functions like oil and whetstone combined—tempering the ‘arrows’ (teeth/syllables). The body becomes the ritual armory; speech is engineered for precision and impact.
Tongue/teeth/speech channel (as ritual anatomy)
Not medical; parallels to assertive communication training and boundary defense against exploitation.
Devapīyūn (spoilers/stealers; human or non-human obstructors)
To empower brahmanic speech as a weapon that pierces and disables those who spoil/steal the gods’ portion and obstruct ritual success.
Somatization of weaponry (speech-organs as arms); consecration by tapas; divine authorization (devajūta); piercing/impalement imagery as coercive force.
Ritual obstruction, theft of offerings/merit, sabotage of prosperity rites.
Protection of sacrificial returns, household fortune tied to correct ritual exchange.
- जिह्वा (jihvā)
- intentional articulation; the living edge of mantra
- ज्या (jyā)
- tension/discipline required for effective speech
- कुल्मल (kulmala)
- containment—controlled delivery; protective casing for power
- वाक् (vāk)
- mantra-channel; the tube that directs force without leakage
- दन्ताः (dantāḥ)
- sharp discriminating syllables; phonetic precision as ‘arrows’
- तपस् (tapas)
- consecrated intensity that tempers speech into efficacy
- ब्रह्मा (brahmā)
- mantric authority; the ritual intellect that aims the missile
- देवपीयू (devapīyū)
- obstructor of sacrifice; parasite on sacred resources; exploitative forces
- हृद्बल (hṛd-bala)
- courage and sincerity powering the mantra-shot
- देवजूत (devajūta)
- speech aligned with cosmic order gains supra-personal force
Transforming vāc into vajra-like precision: speak only what is true, necessary, and forceful against harm.
Viśuddha (speech) empowered by Maṇipūra (tapas/inner heat).
Kapalabhati-light or strong diaphragmatic breathing to evoke tapas (optional, gentle); then steady chanting on long lines.
A golden bow within the throat; syllables as luminous arrows; obstructive forces dissolving when ‘pierced’ by truth-charged speech.
Focused, heated clarity—controlled raudra without loss of discrimination.
Before chanting, set an ethical boundary: the ‘weapon’ is for protection of ṛta, not personal cruelty. After chanting, practice one act of disciplined speech (silence, or a truthful confrontation).
Recite in a steady, martial cadence; maintain breath support across longer pādas.
Emphasize the anatomical metaphors (jihvā… jyā… vāk… dantāḥ) and the target noun ‘devapīyūn’.
Resonant, controlled intensity; avoid harsh shouting—power comes from precision.
In Atharvan usage, aggressive verses are traditionally ‘bounded’ by a closing śānti or protective sealing to prevent spillover of wrathful energy.
3 times
Facing sabotage of one’s work/rituals, exploitation, theft of credit, or persistent obstruction by rivals.
Before a protective rite, before confronting an obstructive person, or when needing disciplined, fearless speech.
Strengthens assertiveness and clarity; reinforces protective boundaries; psychologically counters intimidation.
Avoid using as justification for verbal aggression; keep speech aligned with satya and ahiṃsā as far as possible.
No explicit plant appears; the ‘substance’ is tapas functioning as a quasi-material tempering/anointing. The verse treats physiological speech-organs as the material substrate of efficacy, replacing herb/amulet with embodied phonetic force.
The Brahman is the authorized wielder of coercive sacred power: he alone ‘pierces’ obstructers by speech. The imagery naturalizes priestly authority as martial capacity, legitimizing ritual specialists as protectors of divine and social order.
The dense weaponization of speech-organs and the term devapīyú- (‘god-portion spoiler’) are characteristically Atharvanic in tone—more explicitly magical and adversarial than typical RV praise-hymn diction, though built from inherited Indo-Aryan martial metaphors.
Gopatha repeatedly grounds Atharvanic efficacy in brahman as a real force that protects sacrifice and punishes transgressors/obstructors. This verse exemplifies that doctrine by making correct utterance and priestly tapas the mechanism of coercion.
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