
Rishi: Atharvanic tradition (specific ṛṣi attribution varies by anukramaṇī for AV 9.7; requires edition-specific confirmation).
Devata: Dhātṛ and Savitar (functional deities of stabilization and impulsion).
Chandas: Mixed/irregular (short formulaic pādas; often treated as anustubh-fragment in AV ritual use).
Mantra 1
गौः प्र॒जाप॑तिश्च परमे॒ष्ठी च॒ शृङ्गे॒ इन्द्रः॒ शिरो॑ अ॒ग्निर्ल॒लाटं॑ य॒मः कृका॑टम्
The Cow: Prajāpati and Parameṣṭhin are in her horns; Indra is her head; Agni her forehead; Yama her nape of the neck.
Mantra 2
सोमो॒ राजा॑ म॒स्तिष्को॒ द्यौरु॑त्तरह॒नुः पृ॑थि॒व्यऽधरह॒नुः
King Soma is the brain; Heaven is the upper jaw; Earth is the lower jaw.
Mantra 3
वि॒द्युज्जि॒ह्वा म॒रुतो॒ दन्ता॑ रे॒वति॑र्ग्री॒वाः कृत्ति॑का स्क॒न्धा घ॒र्मो वहः॑
Lightning is the tongue; the Maruts are the teeth; the Revatis are the necks; the Kṛttikās the shoulders; heat is the back that bears.
Mantra 4
विश्वं॑ वा॒युः स्व॒र्गो लो॒कः कृ॑ष्ण॒द्रं वि॒धर॑णी निवे॒ष्यः
All is Vāyu; the world is heavenly. The black wood is a support, to be set in place.
Mantra 5
श्ये॒नः क्रो॒डो॒३ऽन्तरि॑क्षं पाज॒स्यं॑१ बृह॒स्पतिः॑ क॒कुद् बृ॑ह॒तीः कीक॑साः
The hawk is the breast; the mid-air is vigor; Bṛhaspati is the hump; the Bṛhatīs are the bones.
Mantra 6
दे॒वानां॒ पत्नीः॑ पृ॒ष्टय॑ उप॒सदः॒ पर्श॑वः
The Consorts of the Gods are the back-parts; the Upasads are the flanks; the ribs are their enclosing stays.
Mantra 7
मि॒त्रश्च॒ वरु॑ण॒श्चांसौ॒ त्वष्टा॑ चार्य॒मा च॑ दो॒षणी॑ महादे॒वो बा॒हू
Mitra and Varuṇa are the shoulders; Tvaṣṭṛ and Aryaman are the forearms; Mahādeva is the two arms.
Mantra 8
इ॒न्द्रा॒णी भ॒सद् वा॒युः पुच्छं॒ पव॑मानो॒ बालाः॑
Indrāṇī is the seat; Vāyu is the tail; Pavamāna is the hairs.
Mantra 9
ब्रह्म॑ च क्ष॒त्रं च॒ श्रोणी॒ बल॑मू॒रू
Brahman and Kṣatra are the hips; Strength is the thighs.
Mantra 10
धा॒ता च॑ सवि॒ता चा॑ष्ठी॒वन्तौ॒ जङ्घा॑ गन्ध॒र्वा अ॑प्स॒रसः॒ कुष्ठि॑का॒ अदि॑तिः श॒फाः
Dhātṛ and Savitṛ are the knee-joints; the shanks are Gandharvas and Apsarases; the ankles are Kuṣṭhikās; Aditi is the hoofs (the feet).
Mantra 11
चेतो॒ हृद॑यं॒ यकृ॑न्मे॒धा व्र॒तं पु॑री॒तत्
Mind, heart, liver; intelligence, the sacred observance, and the inmost membrane—(these are set in their places).
Mantra 12
क्षुत् कु॒क्षिरिरा॑ वनि॒ष्ठुः पर्व॑ताः प्ला॒शयः॑
Hunger, the belly; refreshment; the bladder; the mountains, and the spleens—(these are assigned their stations).
Mantra 13
क्रोधो॑ वृ॒क्कौ म॒न्युरा॒ण्डौ प्र॒जा शेपः॑
Wrath (is) the kidneys; fury (is) the testicles; progeny (is) the member—(thus are the powers disposed).
Mantra 14
न॒दी सू॒त्री व॒र्षस्य॒ पत॑य॒ स्तना॑ स्तनयि॒त्नुरूधः॑
The river, threaded (in its course); the lords of rain; the breasts; the thundering one; the udder—(these are the forms of outpouring).
Mantra 15
वि॒श्वव्य॑चा॒स्चर्मौष॑धयो॒ लोमा॑नि॒ नक्ष॑त्राणि रू॒पम्
All-pervading (is) the skin; the herbs; the hairs; the constellations—(all this is) form.
Mantra 16
दे॒व॒ज॒ना गुदा॑ मनु॒ष्याऽ आ॒न्त्राण्य॒त्रा उ॒दर॑म्
The Gods’ folk are the lower parts; men are the intestines: here is the belly.
Mantra 17
रक्षां॑सि॒ लोहि॑तमितरज॒ना ऊब॑ध्यम्
The Rākṣasas are the red; the alien folk are for binding fast.
Mantra 18
अ॒भ्रं पीबो॑ म॒ज्जा नि॒धन॑म्
Cloud is the fat; marrow is the place of laying-down (the end).
Mantra 19
अ॒ग्निरासी॑न॒ उत्थि॑तो॒ऽश्विना॑
Agni, though seated, hath risen up—O Aśvins.
Mantra 20
इन्द्रः॒ प्राङ् तिष्ठ॑न् दक्षि॒णा तिष्ठ॑न् य॒मः
Indra stands facing east; to the right stands Yama.
Mantra 21
प्र॒त्यङ् तिष्ठ॑न् धा॒तोद॒ङ् तिष्ठ॑न्त्सवि॒ता
Standing turned backward—of Dhātṛ; standing turned upward—Savitar.
Mantra 22
तृणा॑नि प्राप्तः॒ सोमो॒ राजा॑
Unto the grasses hath come King Soma.
Mantra 23
मि॒त्र ईक्ष॑माण॒ आवृ॑त्त आन॒न्दः
Mitra, beholding, is turned back: joy is returned.
Mantra 24
यु॒ज्यमा॑नो वैश्वदे॒वो यु॒क्तः प्र॒जाप॑ति॒र्विमु॑क्तः॒ सर्व॑म्
Being yoked, the All-gods’ power is yoked; Prajāpati is loosed—(and) all (is secured).
Mantra 25
ए॒तद् वै वि॒श्वरू॑पं॒ सर्व॑रूपं गोरू॒पम्
This, verily, is of all forms, of every form—cow-formed.
Mantra 26
उपै॑नं वि॒श्वरू॑पाः॒ सर्व॑रूपाः प॒शव॑स्तिष्ठन्ति॒ य ए॒वं वेद॑
Near unto him stand the cattle—of every shape, of all shapes—whoso thus hath knowledge.
It is used to protect and stabilize the household or cattle-pen, to reverse harmful influences, and to attract/hold livestock-prosperity through Dhātṛ’s fixing power and Savitar’s uplifting impulse.
The backward-turning (praty-añc) stationing functions as a ritual reversal—sending danger away—while the upward (ud-añc) stationing directs vitality, luck, and increase toward a higher, thriving state.
Not strictly, but it alludes to setting a ‘black wood’ support (kṛṣṇadruma) in place as a stabilizing ward; many recitation-only uses treat the ‘support’ as symbolic emplacement in the protected space.
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