
Rishi: Atharvanic/Angiras-type attribution (protective household tradition; specific r̥ṣi not explicit in the provided excerpt).
Devata: Apotropaic ‘Path’/Banishment; implicitly Indraic protection against thieves and predators.
Chandas: Anuṣṭubh (predominant in AV protective charms)
Mantra 1
शत्रुनाशनम् उदितस्त्रयो अक्रमन् व्याघ्रः पुरुषो वृकः । हिरुग्घि यन्ति सिन्धवो हिरुग् देवो वनस्पतिर्हिरुङ्नमन्तु शत्रवः
For the destruction of foes, arisen, three have strode forth—the tiger, the man, the wolf. ‘Hiruk!’ for the rivers rush; ‘Hiruk!’ the god, the Lord of the Forest: ‘Hiruk!’ let the enemies bow them down.
Mantra 2
परेणैतु पथा वृकः परमेणोत तस्करः । परेण दत्वती रज्जुः परेणाघायुरर्षतु
By the farther path let the wolf depart; by the farthest, yea, the thief. By the farther way let the toothed cord (the noose) pass; by the farther let the evil-willed one rush away.
Mantra 3
अक्ष्यौऽच ते मुखं च ते व्याघ्र जम्भयामसि । आत् सर्वान् विंशतिं नखान्
Thine eyes, and thine mouth likewise, O tiger, we cause to gape; and then—thy twenty claws, all of them.
Mantra 4
व्याघ्रं दत्वतां वयं प्रथमं जम्भयामसि । आदु ष्टेनमथो अहिं यातुधानमथो वृकम्
The tiger, the toothed one, first of all do we force to gape; then also the thief, and the serpent, the yātudhāna, and likewise the wolf.
Mantra 5
यो अद्य स्तेन आयति स संपिष्टो अपायति । पथामपध्वंसेनैत्विन्द्रो वज्रेण हन्तु तम्
Whoso to-day, a thief, draws near—crushed down, he turns and goes away. By paths of overthrow let him depart; let Indra with the thunderbolt smite him.
Mantra 6
मूर्णा मृगस्य दन्ता अपिशीर्णा उ पृष्टयः । निम्रुक्ते गोधा भवतु नीचायच्छशयुर्मृगः
Broken be the beast’s teeth, and crumbled, yea, his back-bones (strength). In the hidden low place let there be but a lizard; hold the beast down low—let him lie prone.
Mantra 7
यत् संयमो न वि यमो वि यमो यन्न संयमः । इन्द्रजाः सोमजा आथर्वणमसि व्याघ्रजम्भनम्
What is a binding, yet not a binding; a loosening—yea, a loosening—what is no binding at all: Indra-born, Soma-born, thou art Atharvanic, a crusher of the tiger.
To protect a household by ritually diverting threats—thieves, predators, snares, and hostile intent—away from the home and onto a remote, adverse route.
The “farther path” is a ritual-spatial command: danger is not just resisted but relocated outward, so it cannot enter the protected boundary.
Both: the speech-act of banishment is primary, and Indra is invoked as the enforcer—if a thief persists, Indra’s vajra is called to punish and stop him.