Atharva Veda 9.10.16: Kanda 9, Anuvaka 1, Sukta 10, Mantra 16
Sukta 10
अपा॒ङ् प्राङे॑ति स्व॒धया॑ गृभी॒तोऽम॑र्त्यो॒ मर्त्ये॑ना॒ सयो॑निः । ता शश्व॑न्ता विषू॒चीना॑ वि॒यन्ता॒ न्य॑१न्यं चि॒क्युर्न नि चि॑क्युर॒न्यम्
apā́ṅ prā́ṅ eti svadháyā gṛbhītó ’mártyo mártyenā́ sayóniḥ | tā́ śáśvantā viṣūcī́nā viyántā ní ’nyáṃ cikyúr ná ní cikyur anyám ||
Backward and forward he moveth, seized by Svadhā: the Immortal, by the mortal, of one common womb. Those twain, enduring ever, diverging and parting, have known the one the other; yet the other they have not known.
एक ऐसा चक्र चलता है, पीछे से आगे, आगे से पीछे। स्वधा की ताकत उसे पकड़े हुई है। अमरता और मरता, दोनों एक ही जगह से हैं। दोनों हमेशा रहते हैं, अलग-अलग रास्ते ले लेते हैं। एक दूसरे को जानते हैं, फिर भी जानते नहीं हैं।
Rishi: Traditionally associated with Atharvanic seers; in this speculative section often treated as Brahman/ṛṣi of brahmavidyā (edition-dependent).
Devata: Brahman / Vāc (implicit), or the cosmic principle expressed as the dyad.
Chandas: Triṣṭubh-like cadence (as transmitted; metrical classification varies in AV scholia for this hymn).
Primary: adbhuta
Secondary: shanta
Sāyaṇa construes a paired cosmological dyad moving in contrary courses (apāṅ/prāṅ), held by svadhā as intrinsic sustaining force (and, by extension, the Pitṛ-oblation potency). ‘Immortal with mortal, of one womb’ is glossed as a single origin manifesting as two orders (divine/temporal). The final hemistich is taken as paradoxical: mutual apprehension is partial—each ‘knows’ the other as counterpart, yet does not fully penetrate the other’s essential nature (a theme of esoteric brahmavidyā).
To sacralize and empower the recitation by asserting the hidden structure of paired cosmic principles and the necessity of esoteric knowing for efficacy.
Mental agitation, dissociation-like fragmentation, existential fear; indirectly supports chronic illness coping by strengthening inner witness.
Cognitive reframing + contemplative stabilization; reduces stress load and improves self-regulation.
Manas-śānti; supports vāta calming through steadiness of awareness; enhances sattva.
Mindfulness-based decentering; acceptance-based coping; integration of self-states.
paustika
Practitioner’s mind/understanding
Empower recitation through brahmavidyā—knowledge that binds paired principles and yields comprehensive protection.
Gnostic charm: doctrinal insight as operative power (mantra-bala via vidyā).
Confusion, fear of death, loss of efficacy through ignorance
medhā (intellect), steadiness, long-term resilience
An immortal and a mortal, sharing one womb, move backward and forward, seized by Svadhā; though they diverge, each has known the other, yet the other remains unknown.
Describes the oscillation of consciousness between conditioned identity (mortal) and witnessing awareness (immortal). The psyche ‘moves back and forth’ between habits and insight; partial knowing without full integration yields the paradox of knowing/not-knowing.
Human life is a dyad of finite embodiment and infinite ground; true efficacy (in knowledge or mantra) depends on recognizing the hidden partner within experience.
- apāṅ / prāṅ
- regression/progression; inhalation/exhalation; memory/aspiration; cyclic mind-movement
- svadhā
- inherent drive-pattern; deep conditioning; sustaining force behind cycles
- amartyaḥ
- witnessing consciousness; unconditioned presence
- martya
- embodied self; time-bound personality
- sayonī
- non-separation of body and awareness; shared origin
- viṣūcīnā / viyantā
- apparent dualism; experiential split between spirit and matter
- cikyur / na cikyur
- partial insight vs. full realization; esoteric knowing required for mantra-siddhi
Witness the forward/backward swing of mind; locate the ‘sayonī’ point where mortal and immortal meet.
ajna
slow equal breathing (sama-vṛtti) noticing forward/backward flow; gentle breath-retention only if trained
Two currents (forward/back) merging into a single central channel; a calm light remains unchanged.
from oscillation (vikṣepa) toward witnessing steadiness (sākṣitva)
Recite once slowly, then sit 5–10 minutes observing thought-movement without chasing it; end with a simple resolve to act from the ‘immortal’ witness.
Even, contemplative; allow natural rises at semantic pivots rather than dramatic musicality.
Pause after 'apāṅ prāṅ eti'; give weight to 'svadhayā gṛbhītaḥ' and 'amartyo martyeṇa sayonīḥ'.
apāṅ: nasalized ending; do not over-vocalize, svadhayā: clear dh sound, viṣūcīnā: keep long ū and retroflex ṣ
Soft, inward, steady; suited to mental japa.
Treat as ‘mantra-vidyā’ support: a preparatory contemplation before more operative healing/protection verses.
3
Anxiety, grief, chronic illness coping, decision fatigue; when feeling split between fear and inner steadiness.
Evening reflection, before sleep, before beginning a healing/protection sequence.
Greater psychological integration, reduced rumination, steadier sense of self.
If intense dissociation/panic occurs, ground with sensory support and seek professional care; do not force metaphysical conclusions.
पाठ-समाधान (Vedic sandhi resolution): (1) प्राङेति = प्राङ् + एति (ङ् + ए → ङे). (2) गृभीतोऽमर्त्यः = गृभीतः + अमर्त्यः (विसर्ग-लोपः, अ-आदौ ‘ऽ’). (3) मर्त्येना सयोनिḥ = मर्त्येन + स-योनिः (पदच्छेदः; ‘सयोनिः’ = सह-योनि). (4) न्यन्यं = नि + अन्यम् (इ + अ → य). (5) ‘नि’ द्विवारं क्रियाविशेषण/उपसर्गरूपेण; ‘चिक्युः’ लिट्-रूपं (Vedic perfect) ‘चि’ धातोः.
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