Atharva Veda 10.2.4: Kanda 10, Anuvaka 1, Sukta 2, Mantra 4
Sukta 2
कति॑ दे॒वाः क॑त॒मे त आ॑स॒न् य उरो॑ ग्री॒वाश्चि॒क्युः पुरु॑षस्य । कति॒ स्तनौ॒ व्यऽदधुः॒ कः क॑फो॒डौ कति॑ स्क॒न्धान् कति॑ पृ॒ष्टीर॑चिन्वन्
káti devā́ḥ katamé te āsan yá uró grīvā́ś cikyúḥ púruṣasya | káti stánau vy àdadhúḥ káḥ kapʰóḍau káti skandʰā́n káti pṛṣṭī́r acinván
How many gods, and which of them, were they who marked out the chest and the necks of the Person? How many set the two breasts apart in place? Who (set) the two shoulder-supports? How many arranged the shoulders, how many piled up the back-structures?
എത്ര ദേവന്മാർ? അവരിൽ ആരൊക്കെയായിരുന്നു പുരുഷന്റെ ഉരഃ (നെഞ്ച്)യും ഗ്രീവ (കഴുത്ത്)യും അടയാളപ്പെടുത്തി ക്രമപ്പെടുത്തിയവർ? എത്ര പേർ രണ്ടു സ്തനങ്ങളെ വേർതിരിച്ച് അവരുടെ സ്ഥാനങ്ങളിൽ സ്ഥാപിച്ചു? ആരാണ് രണ്ടു സ്കന്ധ-ആധാരങ്ങൾ (തോളിന്റെ അധാരങ്ങൾ) സ്ഥാപിച്ചത്? എത്ര പേർ സ്കന്ധങ്ങളെ ക്രമപ്പെടുത്തി, എത്ര പേർ പൃഷ്ഠ-രചനകൾ (പിറകിന്റെ ഘടനകൾ) കൂട്ടിച്ചേർത്ത് പടുത്തുയർത്തി?
The meaning
What it says
The verse asks: how many gods—and which—marked out the chest and necks of the Puruṣa? How many set the two breasts apart? Who set the shoulder-supports? How many arranged the shoulders and built up the back-structures?
The inner meaning
A psychological inventory of support and expression: chest (courage/breath), neck (communication), shoulders/back (burdens and capacity). The ‘how many’ reframes the self as collaboratively upheld by multiple powers, easing isolation and restoring trust in support.
The truth in it
What seems singular (‘my body, my self’) is a coalition of forces. Strength comes from acknowledging the many supports—seen and unseen—that hold us up.
What it is for
- Kind of hymn
- Brahmavidya / Cosmological-Anatomical
Its aim
To enumerate and sacralize upper-body structures, enabling protective and restorative rites by invoking the divine ‘builders’ of the torso.
Word by Word
Pada patha
कति । देवाः । कतमॆ । ते । आसन् । ये । उरः । ग्रीवाः । चिक्युः । पुरुषस्य । कति । स्तनौ । वि । अदधुः । कः । कफोडौ । कति । स्कन्धान् । कति । पृष्टीः । अचिन्वन्
- कति
- how many?Indeclinableअव्यय (प्रश्नार्थक)Root कति (प्रश्नप्रातिपदिक)
- देवाः
- godsgods; divine agents/craftsmenNounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot देव (प्रातिपदिक)
- कतमाः
- which (ones)?Adjective/Pronounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot कतम (प्रश्नप्रातिपदिक)
- ते
- theyPronounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot तद् (सर्वनाम)
- आसन्
- wereVerbलङ् (अनद्यतनभूत), प्रथमपुरुष, बहुवचनRoot अस् (धातु)
- ये
- whoPronounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot यद् (सर्वनाम)
- उरः
- chestchest, breast (thorax)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot उरस् (प्रातिपदिक)
- ग्रीवाः
- necksNounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot ग्रीवा (प्रातिपदिक)
- चिक्युः
- perceived/recognizedknew/marked out/understood (apportioned with knowledge)Verbलिट् (परोक्षभूत/परफेक्ट), प्रथमपुरुष, बहुवचनRoot चि (धातु; परस्मैपद) / (पर्यायः: चक्/चिक् ‘to perceive/notice’ वैदिक)
- पुरुषस्य
- of the man/personof the PersonNounपुंलिङ्ग, षष्ठी, एकवचनRoot पुरुष (प्रातिपदिक)
- कति
- how many?Indeclinableअव्यय (प्रश्नार्थक)Root कति (प्रश्नप्रातिपदिक)
- स्तनौ
- two breaststhe two breastsNounपुंलिङ्ग, द्वितीया, द्विवचनRole KarmaRoot स्तन (प्रातिपदिक)
- वि
- apart, asunderapart, in distribution (prefix of arranging)Indeclinableउपसर्गRoot वि (उपसर्ग)
- अदधुः
- placed/arrangedthey placed/setVerbलिट् (परोक्षभूत/परफेक्ट), प्रथमपुरुष, बहुवचनRoot धा (धातु)
- कः
- who?Pronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot किम् (सर्वनाम)
- कफोडौ
- (the) two jaws/cheek-bonesthe two shoulder-blades/shoulder-joints (obscure anatomical term; ‘scapular supports’)Nounपुंलिङ्ग, द्वितीया, द्विवचनRole KarmaRoot कफोड (प्रातिपदिक; वैदिक शरीरावयव-शब्द)
- कति
- how many?Indeclinableअव्यय (प्रश्नार्थक)Root कति (प्रश्नप्रातिपदिक)
- स्कन्धान्
- shoulders/shoulder-bladesshoulders/shoulder-stems (supports for arms; also ‘trunks’)Nounपुंलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot स्कन्ध (प्रातिपदिक)
- कति
- how many?Indeclinableअव्यय (प्रश्नार्थक)Root कति (प्रश्नप्रातिपदिक)
- पृष्ठीः
- ribs/back-parts (lit. ‘backs’)Nounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot पृष्ठी (प्रातिपदिक)
- अचिन्वन्
- they arranged/constructedthey piled up/constructed/arranged (as one stacks layers)Verbलङ् (अनद्यतनभूत), प्रथमपुरुष, बहुवचनRoot चि (धातु; ‘to gather/heap/arrange’)
Sandhi Notes
- (1) कति देवाः → कति | देवाः (सन्धि नहीं)
- (2) कतमॆ त आ॑सन् → कतमाः | ते | आसन् (ए/आः-प्रसार व पदपाठ-परम्परा; ‘कतमॆ’ = कतमाः)
- (3) य उरो ग्रीवाश्चिक्युः → ये | उरः | ग्रीवाः | चिक्युः (य→ये, उरो→उरः; ग्रीवाः+चिक्युः में विसर्ग/दीर्घ-सन्धि)
- (4) कति स्तनौ व्यऽदधुः → कति | स्तनौ | वि | अदधुः (व्यऽ = वि + अ-; अवग्रह)
- (5) कः कफोडौ (सन्धि नहीं)
- (6) पृष्ठीरचिन्वन् → पृष्ठीः | अचिन्वन् (ईर्+अ → ईः अ; पदपाठ में पृथक्करण)
Seer, deity and metre
- Rishi
- As above (verification needed).
- Devata
- Divine constructors (devāḥ) of the Puruṣa.
- Chandas
- Irregular; triṣṭubh-like (verification needed).
- Rasa
- Adbhuta and Shanta
Sāyaṇa takes the plural ‘devāḥ’ as the collective of divine fashioners; the questions ‘how many/which’ emphasize the multiplicity of functions in creation. ‘Cikyuh’ is interpreted as ‘they discerned and apportioned’ the regions. The obscure ‘kaphodau’ is treated as a paired support in the shoulder region; ‘acinvan’ suggests layered construction, as in building up the back.
Unknown (sequence voice of AVŚ 10.2)
Cosmological anatomy; interrogative litany used to sacralize body parts and call back their proper function.
The rishi’s questioning is itself a ritual technology: by asking ‘who set this?’, the verse reactivates the original ordering powers within the patient.
Devāḥ as divine constructors of the Puruṣa
They differentiate and assemble bodily regions, turning undivided being into functional anatomy.
Re-differentiation: restores correct spacing (vi adadhuḥ) and structural arrangement in chest/shoulders/back.
Protects the thorax/neck/shoulder girdle from constriction, misplacement, or ‘binding’ (symbolic and literal).
Triṣṭubh-like (irregular Atharvanic interrogative)
4 pādas; repeated interrogatives (kati/kaḥ) create refrain-like beats rather than strict triṣṭubh regularity.
Cataloguing anatomy introduces extra syllables; AVŚ tolerates metrical roughness in enumerative charms.
Staccato questioning; rhythmic ‘taps’ on each body region named.
Diagnostic/evocative: the chant ‘touches’ chest, neck, shoulders, back in sequence, awakening sensation and protection.
Recite while circling the patient’s upper torso with the right hand (parimārjana).
Touch chest and throat/neck at the corresponding words.
Touch shoulders and upper back at ‘skandhān…pṛṣṭīḥ’.
Conclude by ‘sealing’ the back with a downward stroke, as if ‘piling/setting’ (acinvan) the structure firm.
Kauśika Sūtra: not securely identifiable from excerpt; can be deployed in protective recitation over the torso (uras, grīvā, skandha, pṛṣṭha) in healing and guarding rites.
Atharvan as protector (rakṣākṛt), mapping divine construction onto the patient’s vulnerable upper body.
Recite while lightly touching chest, throat, shoulders, and upper back in sequence; suitable during oiling or warming compress on shoulder/neck.
Morning (to set posture for the day) or evening (to release burdens).
Householder reciter; optionally a family healer recites while applying warm oil to shoulders/back.
Use with mindful posture reset and breathwork for neck/shoulder tension.
No physical substances; the ‘measuring/marking’ verbs (cikyuḥ, acinvan) function as imaginal tools—divine plumb-lines and masonry restoring the body-temple.
Chest constriction, neck stiffness, shoulder/back pain; psychosomatic burden and breath restriction.
Chest, neck, breasts, shoulders, back.
Invocation of original ‘markers’ and ‘assemblers’ to re-establish spacing and alignment; helpful as mantra accompanying massage or mobilization.
Prāṇa-vāta/udāna-vāta (chest/neck), kapha region of thorax; skandha-graha (shoulder affliction) as later category analogy.
Neck/shoulder tension, thoracic tightness, postural syndrome, stress-related upper-back pain.
Patient’s upper torso and shoulder girdle
Pacify disorder in the upper body by calling the divine ‘builders’ to re-measure and re-place structures.
Interrogative summoning (kati/kaḥ) + anatomical naming; spacing spell (vi adadhuḥ) to ‘separate rightly’ what is cramped.
Constriction, misalignment, oppressive ‘burden’ energies; postural collapse.
- कति देवाः (kati devāḥ)
- plural agencies of life; distributed causality
- उरः (uraḥ)
- breath-space, courage, heart-field
- ग्रीवाः (grīvāḥ)
- communication channel; linkage of head and trunk
- स्तनौ (stanau)
- nourishment, care, symmetry
- कफोडौ (kaphoḍau)
- load-bearing pivots; capacity to carry
- स्कन्धान् (skandhān)
- responsibility; strength
- पृष्टीः (pṛṣṭīḥ)
- supporting past; unseen endurance
Upper-body release through sacred anatomy: chest as open space, neck as channel, shoulders as set-down burdens, back as support-wall.
anāhata (chest) and viśuddha (throat)
Thoracic expansion with slow nasal inhale; long exhale imagining shoulders widening and dropping.
Many luminous hands gently measure the chest and align the neck; shoulder sockets glow and settle into place.
Spacious, supported, unburdened.
Chant softly while doing a slow body-scan from sternum to throat to shoulders to upper back; keep jaw relaxed.
Keep interrogatives (kati/kaḥ) lightly raised; maintain even recitation otherwise.
Articulate grīvāḥ (long ī) and pṛṣṭīḥ (retroflex ṣṭ); avoid swallowing consonant clusters.
Inquiry-toned, calm, precise.
Works well with sequential touch (sparśa) on named regions—an Atharvanic ‘mapping’ technique for protection and release.
7 times
Neck/shoulder tightness from stress, heavy work, or emotional burden; breath tightness.
After long sitting/desk work; before sleep; before ritual that requires steady voice/breath.
Relaxation of upper body, sense of correct alignment and support; calmer breathing.
If acute chest pain or neurological symptoms, seek medical care; use mantra as adjunct only.
No plant is invoked; the operative ‘substance’ is structural anatomy. In Atharvanic praxis, such verses can accompany massage, binding, or protective amulets placed on chest/neck, with the mantra providing the ‘architectural’ rationale.
Creation is distributed among ‘many gods,’ mirroring a world of specialized functions; the priest mediates that complexity through recitation. The body’s regions (chest/neck/shoulders/back) are treated as administrable domains—an ideological parallel to social segmentation.
The interrogative catalogue is archaic; the anatomical lexeme ‘kaphodau’ is comparatively rare/obscure, suggesting either specialized vocabulary or Atharvanic lexical innovation/preservation.
Gopatha’s tendency to interpret bodily parts as sacrificial correspondences supports using such catalogues for protection: to name and ‘know’ the parts is to secure them within cosmic order.
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