Atharva Veda 6.75.3: Kanda 6, Anuvaka 8, Sukta 75, Mantra 3
Sukta 75
एतु॑ ति॒स्रः प॑रा॒वत॒ एतु॒ पञ्च॒ जनाँ॒ अति॑ । एतु॑ ति॒स्रोऽति॑ रोच॒ना यतो॒ न पुन॒राय॑ति । शश्व॒तीभ्यः॒ समा॑भ्यो॒ यावत् सूर्यो॒ अस॑द् दि॒वि
étu tisráḥ parāváta étu páñca jánāṃ áti | étu tisró ’ti rocánā yáto ná púnar ā́ iyáti | śaśvatī́bhyaḥ sámābhyo yā́vat sū́ryo ásad diví ||
Let him go to the three far regions; let him go beyond the five peoples; let him go beyond the three luminous realms—whence he comes not back again for everlasting years, so long as the Sun shall be in heaven.
वो तीनों दिशाओं में जाए। पाँच जन के पार चला जाए। आसमान की रोशनी से भी ऊपर जाए। जहाँ से कभी वापस न आए। जब तक सूरज आसमान में है, तब तक वापस नहीं आना चाहिए।
The meaning
What it says
Let the rival go to the three far regions, beyond the five peoples, beyond the three luminous realms—whence he returns not for everlasting years, as long as the Sun is in heaven.
The inner meaning
A total cognitive ‘exile’: the unwanted force is pushed beyond every layer of identity—personal, social, and cosmic imagination—so the mind stops granting it a route back.
The truth in it
To end entrenched harm, one must remove its access across all levels: personal habits, social networks, and worldview narratives.
What it is for
- Kind of hymn
- Abhicārika (Total banishment / Rival-destruction by exclusion)
Its aim
To expel the rival beyond all human and even cosmic spheres, sealing non-return for as long as cosmic order endures.
Word by Word
Pada patha
एतु॑ । ति॒स्रः । प॒रा॒वत॑ः । एतु॑ । पञ्च॑ । जना॑न् । अति॑ । एतु॑ । ति॒स्रः । अति॑ । रो॒च॒ना । यतः॑ । न । पुनः॑ । आ । इ॒य॒ति । श॒श्व॒तीभ्यः॑ । समा॑भ्यः । यावत् । सूर्यः॑ । अस॑त् । दि॒वि ।
- एतु
- let (him/it) go; may it golet him go! (jussive/imperative: dispatching the rival)Verbलोट् (आज्ञार्थे), प्रथमपुरुषः, एकवचनम्; परस्मैपदम्Role क्रियाRoot इ (धातु)
- तिस्रः
- threeAdjective (Numeral)स्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (एतु इत्यस्य)Root त्रि (संख्याप्रातिपदिक)
- परावतः
- to far regions; far awayfar regions; away-lands (plural: multiple layers of removal)Nounस्त्रीलिङ्गः, द्वितीया, बहुवचनम् (गत्यर्थे देशान्/दूरदेशान्)Role Karma (गत्यर्थकक्रियायाः)Root परावत् (प्रातिपदिक)
- एतु
- let it golet him goVerbलोट्, प्रथमपुरुषः, एकवचनम्; परस्मैपदम्Role क्रियाRoot इ (धातु)
- पञ्च
- fiveAdjective (Numeral)(अव्ययवत्/अविकारी संख्याशब्दः) — यहाँ ‘जनान्’ विशेषयतिRole विशेषणम्Root पञ्चन् (संख्याप्रातिपदिक)
- जनान्
- people; tribespeoples; folkNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role Karma (अति इत्यनेन सह: ‘अतिक्रम्य’)Root जन (प्रातिपदिक)
- अति
- beyond; acrossIndeclinableअव्ययम्; ‘अतिक्रम्य/पारम्’ अर्थेRole क्रियाविशेषणम्Root अति (उपसर्ग/अव्यय)
- एतु
- let it golet him goVerbलोट्, प्रथमपुरुषः, एकवचनम्; परस्मैपदम्Role क्रियाRoot इ (धातु)
- तिस्रः
- threeAdjective (Numeral)स्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (एतु इत्यस्य)Root त्रि (संख्याप्रातिपदिक)
- अति
- beyondIndeclinableअव्ययम्; ‘अतिक्रम्य/पारम्’ अर्थेRole क्रियाविशेषणम्Root अति (उपसर्ग/अव्यय)
- रोचनाः
- bright realms; luminous regionsNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम् (गत्यर्थे लोकान्/दीप्तिमण्डलान्)Role Karma (गत्यर्थकक्रियायाः)Root रोचना (प्रातिपदिक)
- यतः
- from wherewhenceIndeclinableअव्ययम्; ‘यतः’ = ‘यस्मात् स्थानात्/यत्रात्’Role Apādāna (निर्गमन-स्थान-सूचक) / सम्बन्धःRoot यतस् (अव्यय/सम्बन्धप्रद)
- न
- notIndeclinableनिषेधार्थक-अव्ययम्Role निषेधःRoot न (निपात)
- पुनः
- againIndeclinableअव्ययम्Role क्रियाविशेषणम्Root पुनर् (अव्यय)
- आयति
- comes back; returnsVerbलट् (वर्तमान), प्रथमपुरुषः, एकवचनम्; परस्मैपदम्Role क्रियाRoot इ (धातु) + आ (उपसर्ग)
- शश्वतीभ्यः
- from the everlasting (ones/periods)for everlasting (times)Adjectiveस्त्रीलिङ्गः, पञ्चमी, बहुवचनम् (अथवा चतुर्थी-बहुवचनम्; अत्र ‘-भ्यः’ पञ्चमी-प्रायः)Role Apādāna (वियोग/परित्याग-स्थान/काल) / (सम्बन्धः)Root शश्वती (प्रातिपदिक)
- समाभ्यः
- from (those) yearsfor years; from years (long duration)Nounस्त्रीलिङ्गः, पञ्चमी, बहुवचनम् (समाः = years)Role Apādāna (काल-वियोग) / Adhikaraṇa (काल) संदर्भेRoot सम (प्रातिपदिक)
- यावत्
- as long as; untilIndeclinableअव्ययम्; ‘यावत्’ = ‘यावद्-कालम्’Role Adhikaraṇa (काल-परिमाण)Root यावत् (अव्यय/सम्बन्धप्रद)
- सूर्यः
- the sunNounपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (असद् इत्यस्य)Root सूर्य (प्रातिपदिक)
- असत्
- may be / should be (exist)shall be; may be (subjunctive/optative of √as ‘be’)Verbलङ्/आर्ष-लुङ् (विधिलक्षण/आर्षप्रयोगः), प्रथमपुरुषः, एकवचनम्; परस्मैपदम्; ‘असत्’ = ‘असत्/असद्’ (सन्ध्यन्तरूप)Role क्रियाRoot अस् (धातु)
- दिवि
- in heaven; in the skyNounस्त्रीलिङ्गः, सप्तमी, एकवचनम्Role Adhikaraṇa (स्थान)Root द्यौ/दिव् (प्रातिपदिक)
Sandhi Notes
- तिस्रोऽति → तिस्रः + अति (अः + अ → ओऽ)
- रोच॒ना (in saṃhitā) taken as plural object रोचनाः (acc. pl.) with gaty-arthaka ‘एतु’
- पुन॒राय॑ति → पुनः + आयति (visarga before vowel)
- अस॑द् दि॒वि → असत् + दिवि (final -t before voiced d → -d in saṃhitā)
Seer, deity and metre
- Rishi
- Atharvanic tradition
- Devata
- Indra implicitly (from the hymn context) and the cosmological order (Sun/rocanā)
- Chandas
- Mixed/expanded Anuṣṭubh (a longer charm-verse with multiple cola)
- Rasa
- Raudra and Adbhuta
Sayana treats the repeated étu as successive ‘pushes’ (preraṇa) driving the rival through expanding concentric zones: beyond local space (three parāvats), beyond the total human sphere (five peoples), and even beyond the luminous/celestial regions (three rocanās). The final clause ‘as long as the sun is in heaven’ is a cosmic seal, extending the banishment to the duration of the world-order.
Atharvanic tradition (sapatna-kṣayaṇa)
High-intensity banishment formulae using enumerations (triads/pentads) and cosmic seals.
Illustrates Atharvavedic ‘totalization’: enumerative cosmology used as a magical lock, extending banishment beyond ordinary social space.
Indra (implicit) / Sūrya as cosmic guarantor
Indra executes expulsion; Sūrya stabilizes the oath by embodying daily cosmic order and visibility.
Maximal: exclusion from all spheres; ‘sealed’ by cosmic regularity.
Multiple cola with repeated ‘etu’; culminates in long sealing clause.
Enumerative extension beyond strict pāda symmetry; typical charm-prose expansion inside a metrical frame.
Incantatory, wave-like; repetition ‘etu’ functions as a pushing refrain.
Hypnotic escalation: each ‘etu’ advances the rival farther, then the Sun-clause locks the result.
Recite with three successive outward gestures (or three steps) corresponding to ‘three far regions’.
Then gesture broadly outward (or circle the space) to signify ‘beyond the five peoples’—exclusion from the whole social field.
Raise the hand/ladle upward for ‘beyond the three luminous realms’, projecting the rival outside even the ‘lights’.
Conclude with a final oblation or scattering (ash/clod) while speaking the sun-duration clause, sealing the banishment ‘as long as the sun is in heaven’.
Kauśika Sūtra: sapátna-kṣayaṇa for AV 6.75; this mantra functions as the climactic ‘non-return + cosmic duration’ sealing step (edition-dependent numbering; see Bloomfield).
Atharvan as ritual cartographer: maps social and cosmic space through gesture and speech, converting geography into a mechanism of exclusion.
Recite while walking three times around the house boundary, then facing outward; optionally mark five points (cardinal + zenith) as ‘beyond the five peoples’.
At sunrise (Sun as seal) or at noon for maximal solar witness.
Householder can perform; priest may formalize with offerings and boundary-marking.
KauśS: extended banishment formulas within sapatna-kṣayaṇa rites (general class).
Symbolic: recite at sunrise, then enact practical ‘no-return’ steps (blocking, boundary agreements).
Triplicity (tisras) as ritual intensifier; Pañca janāḥ (five peoples) as total social world; Rocanā (luminous realms) as cosmic boundary; Sun-in-heaven clause as cosmological seal
Numbers and cosmology operate as ‘subtle substances’—a scaffolding that carries the rival out of the imaginable world.
Comprehensive boundary management: removing an abuser’s access across channels (social, digital, physical) and sustaining it long-term.
Rival/adversary.
Total banishment beyond human society and cosmic tiers; permanent non-return.
Enumerative banishment (3+5+3) + cosmological seal (Sun-in-heaven) + repetitive imperative (etu).
Re-entry through alternate social routes; recurring feuds; ‘return’ in any guise.
- तिस्रः परावतः (tisraḥ parāvataḥ)
- triply sealed distance; totality through sacred number
- पञ्च जनाः (pañca janāḥ)
- the whole human/social world; all affiliations
- रोचनाः (rocanāḥ)
- cosmic tiers of light/visibility—beyond even what can be ‘seen/known’
- यावत् सूर्यः असद् दिवि (yāvat sūryaḥ asad divi)
- cosmological oath/seal: as long as order endures
Cosmic-scale letting-go: place the adversarial pattern beyond social identity and beyond thought’s ‘luminous realms’.
ājñā
Three rounds: inhale—‘etu’; exhale—visualize farther; final long exhale on the Sun-seal clause.
Three horizons, five circles of community, three layers of light; the rival dissolves beyond the outermost light under a steady sun.
Expansive witness-consciousness (sākṣin) where threats lose proximity.
Chant 3× (each time emphasizing one set: 3 far regions / 5 peoples / 3 lights), then sit facing the Sun for 2 minutes.
Maintain repeated ‘etu’ with consistent pitch contour; treat the final sealing clause as a slower, weightier cadence.
Each ‘etu’ begins a new push; keep pañca janān ati and tisro ’ti rocanā as distinct steps; land firmly on yāvat sūryo asad divi.
Incantatory and steady; final line slower and solemn.
Enumerations are functional—do not rush them; each set is a ‘layer’ of banishment.
3 times
Entrenched rivalry affecting multiple social circles; fear of the person returning through proxies.
At sunrise for a ‘solar seal’; when making comprehensive boundary decisions.
Sense of total closure; reduced hypervigilance; strengthened long-term resolve.
Avoid paranoia; distinguish real threats from anxiety projections; seek counsel if safety is at risk.
Again, no herb appears; the charm operates by spatial-cosmological escalation. The ‘substance’ is a graded map of exclusion—local, social-total, and cosmic—rendered effective by repeated étu and sealing clauses.
The rival is imagined as removable not merely from a house but from the entire ‘five peoples’—a totalizing social imagination. Priestly speech claims power to reassign a person’s place in the world, reflecting strong ritual control over belonging and exclusion.
The iterative imperative étu and the piling of cosmological boundaries are characteristic Atharvanic charm-technique. ‘Pañca janāḥ’ is RV-known, but here it is operationalized as a juridical-social totality to be crossed, not merely praised.
Gopatha’s emphasis on mantra as world-order manipulation supports the cosmic seal: aligning the charm with the sun’s presence in heaven makes the exclusion coextensive with ṛta-like stability. The rite thus claims durability by anchoring itself in cosmology.
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