Atharva Veda 2.5.6: Kanda 2, Anuvaka 1, Sukta 5, Mantra 6
Sukta 5
अह॒न्नहिं॒ पर्व॑ते शिश्रिया॒णं त्वष्टा॑स्मै॒ वज्रं॑ स्व॒र्यं ऽ ततक्ष । वा॒श्रा इ॑व धे॒नवः॒ स्यन्द॑माना॒ अञ्जः॑ समु॒द्रमव॑ जग्मु॒रापः॑
ahán ahím párvate śiśriyāṇáṃ tváṣṭā́ asmai vájraṃ svárjyaṃ ’ tátakṣa | vāśrā́ iva dhenávaḥ syándamānā áñjaḥ samudrám áva jagmúr ā́paḥ
He smote the Serpent, couched upon the mountain; Tvaṣṭṛ for him wrought the thunderbolt, heaven-winning. Like lowing milch-cows, streaming forth, the Waters straightway went down unto the sea.
അവൻ പർവതത്തിൽ കിടന്നിരുന്ന അഹി (സർപ്പം)യെ വധിച്ചു; ത്വഷ്ടൃ അവനുവേണ്ടി സ്വർഗ്ഗവിജയിയായ വജ്രം നിർമ്മിച്ചു. മുഴങ്ങുന്ന പാലുതരുന്ന പശുക്കളെപ്പോലെ ഒഴുകി, ജലങ്ങൾ ഉടൻ തന്നെ നേരെ സമുദ്രത്തിലേക്ക് ഇറങ്ങി ചെന്നു.
The meaning
What it says
Indra strikes the serpent (Ahi) lying on the mountain; Tvaṣṭṛ fashions for him the heaven-winning vajra. Like lowing cows, the waters stream and go straight down to the sea.
The inner meaning
The ‘serpent on the mountain’ is a lodged blockage in the psyche/body—fear, trauma, stagnation—entrenched at a hard place. The crafted vajra is discriminating force; once applied, suppressed life-flows (waters) are released and return to their natural course.
The truth in it
Obstruction is conquered by a properly forged instrument (skill + force). When the knot is cut, life returns to flow—health is restored as circulation and movement.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Apotropaic (Obstruction-removal)
Its aim
To break an entrenched obstruction (disease-binding, demonic restraint, or drought-like blockage) and restore free flow—conceptually modeled as the release of the Waters after Ahi’s defeat.
Word by Word
Pada patha
अहन् । अहिम् । पर्वते । शिश्रियाणम् । त्वष्टा । अस्मै । वज्रम् । स्वर्ज्यम् । ततक्ष । वाश्राः । इव । धेनवः । स्यन्दमानाः । अञ्जः । समुद्रम् । अव । जग्मुः । आपः ।
- अहन्
- slew, struck downhe smote; a decisive slaying (mythic precedent for ritual ‘striking down’ obstruction)Verbलुङ् (अङ्गिरस/वैदिक-अोरिस्ट), परस्मैपद, प्र. 3, एक.Role क्रियाRoot हन् (धातु)
- अहिम्
- the serpent (Vṛtra)the Serpent/Dragon (Ahi: personified obstruction—drought, disease, or demonic blockage)Nounपुं., द्वितीया, एक.Role कर्मRoot अहि (प्रातिपदिक)
- पर्वते
- on/in the mountainon/in the mountain; the fastness where obstruction is lodged (a ‘bound’ place)Nounपुं., सप्तमी, एक.Role अधिकरणRoot पर्वत (प्रातिपदिक)
- शिश्रियाणम्
- lying/settled (having taken refuge)lying/settled, having taken refuge; entrenched (of the Ahi’s fixed, clinging obstruction)Participle (Adjective)परस्मैपदीय-परिपूर्ण/परफेक्ट-भागवत् (वैदिक), पुं., द्वितीया, एक.; ‘having taken refuge/lying’Role कर्म (अहिम्-विशेषणम्)Root श्रि (धातु) → शिश्रियाण (कृदन्त-प्रातिपदिक)
- त्वष्टा
- Tvaṣṭṛ (the divine artisan)Tvaṣṭṛ, the divine artificer; the fashioner whose craft empowers the rite’s instrumentNounपुं., प्रथमा, एक.Role कर्ताRoot त्वष्टृ (प्रातिपदिक)
- अस्मै
- to himfor him (i.e., for Indra in the inherited myth; ritually, for the operator/agent of victory)Pronounपुं., चतुर्थी, एक.Role सम्प्रदानRoot इदम् (सर्वनाम-प्रातिपदिक)
- वज्रम्
- the thunderboltthe thunderbolt/weapon; ritually, any empowered striking implement (mantra as ‘vajra’)Nounपुं., द्वितीया, एक.Role कर्मRoot वज्र (प्रातिपदिक)
- स्वर्यम्
- heavenly, celestialAdjectiveपुं., द्वितीया, एक.; वज्रम्-विशेषणम्Role कर्म (वज्रम्-विशेषणम्)Root स्वर्य (प्रातिपदिक)
- ततक्ष
- fashioned, forgedhe fashioned/hewed (as a smith); the deliberate making of an efficacious instrumentVerbलिट् (परफेक्ट), परस्मैपद, प्र. 3, एक.Role क्रियाRoot तक्ष् (धातु)
- वाश्राः
- (lowing) cowslowing/roaring (as cattle); here of waters sounding forth—released, lively flowNounस्त्री., प्रथमा, बहु.Role कर्ताRoot वाश्रा (प्रातिपदिक)
- इव
- like, aslike; a simile-marker (ritually: makes the desired state ‘as if present’)Indeclinableउपमा-अव्ययRole सम्बन्ध/उपमाRoot इव (अव्यय)
- धेनवः
- milch-cowsmilch-cows; image of nourishing abundance (waters as milk—healing, fertility)Nounस्त्री., प्रथमा, बहु.Role कर्ता (उपमेय-सम्बन्धे)Root धेनु (प्रातिपदिक)
- स्यन्दमानाः
- flowing, streamingstreaming, flowing; unblocked discharge (counter to stasis, swelling, retention)Participle (Adjective)वर्तमान-कृदन्त (शतृ/शानच्), स्त्री., प्रथमा, बहु.; धेनवः/आपः-विशेषणम्Role कर्ता (विशेषणरूपेण)Root स्यन्द् (धातु) → स्यन्दमान (कृदन्त-प्रातिपदिक)
- अञ्जः
- straightway, directlystraightway, directly; without hindrance (ideal ritual result: immediate efficacy)Noun (adverbial use)नपुं., द्वितीया, एक.; क्रियाविशेषणवत्Role क्रियाविशेषणRoot अञ्जस् (प्रातिपदिक)
- समुद्रम्
- the oceanto the sea; the great receptacle (cosmic drainage—proper destination of released waters)Nounपुं., द्वितीया, एक.Role कर्म (गम्-धातोः)Root समुद्र (प्रातिपदिक)
- अव
- down, forth (as preverb)down, forth; a particle of release/letting-go (apāya: removal of obstruction)Indeclinableउपसर्ग (जग्मुः इत्यस्य)Role क्रिया-विशेषकRoot अव (अव्यय/उपसर्ग)
- जग्मुः
- went, reachedthey went; achieved their course (waters resume ordained movement)Verbलिट् (परफेक्ट), परस्मैपद, प्र. 3, बहु.Role क्रियाRoot गम् (धातु)
- आपः
- the watersthe Waters; healing, purifying agents (also medicinal carriers in Atharvanic praxis)Nounस्त्री., प्रथमा, बहु.Role कर्ताRoot अप् (प्रातिपदिक)
Sandhi Notes
- अहन् | अहिम् | पर्वते | शिश्रियाणम् | त्वष्टा | अस्मै | वज्रम् | स्वर्यम् | ततक्ष । वाश्राः | इव | धेनवः | स्यन्दमानाः | अञ्जः | समुद्रम् | अव | जग्मुः | आपः । प्रमुख-सन्धयः:
- (1) अहन् + अहिम् → अहन्नहिम् (नकार-सन्धि/द्वित्व-प्रभावः)
- (2) स्वर्यम् + ततक्ष → स्वर्यं ततक्ष (म् + त् → ं त्; अनुस्वारः)
- (3) जग्मुः + आपः → जग्मुरापः (विसर्ग-लोपः/रुत्व-प्रभावः; उ + आ संयोगे ‘रा’ लेखनम्)
Seer, deity and metre
- Rishi
- Traditionally Indraic/Angiras-type attribution for the inherited mythic verse (exact r̥ṣi per AV anukramaṇī for 2.5.6 to be verified).
- Devata
- Indra (with Tvaṣṭṛ as auxiliary divine agent); Waters (Āpaḥ) as the released healing power.
- Chandas
- Triṣṭubh-like cadence (to be metrically confirmed against pada lengths in AVŚ 2.5.6).
- Rasa
- Vira and Raudra
Sāyaṇa takes the verse as an Indraic paradigm: Ahi, the obstructer, lies entrenched in the mountain-fastness; Tvaṣṭṛ, the divine smith, fashions for Indra the vajra whose ‘svàr-winning’ power restores light and order. The released Waters, compared to cows giving milk with sound, flow unobstructed to their proper goal. In Atharvanic application, the myth authorizes the mantra’s capacity to ‘strike’ (han-) and ‘unblock’ (syand-)—removing binding forces (demonic, pathological, or environmental) and restoring free circulation.
Indraic mythic stanza (Angiras-leaning within Atharvanic compilation)
Apotropaic obstruction-breaking; myth-to-rite transfer (slaying narrative used as therapeutic model)
Angirasic edge (violent breakthrough) is harnessed for healing: the fierce act serves restoration of waters and order.
Indra (with Tvaṣṭṛ; Āpaḥ released)
Breaker of cosmic and bodily blockages; liberator of waters; restorer of circulation and fertility.
Releases stagnation; purifies and re-establishes flow (hydration, cleansing, emotional discharge).
Destroys binding forces (disease-demons, hostile sorcery, drought-like constraints).
4 × ~11 (with possible resolution in clusters like śiśriyāṇaṃ)
AV diction may slightly differ from RV mythic parallels; cadence remains strongly triṣṭubh.
Hammering first half (strike/forge) followed by flowing second half (waters released).
Somatic sense of ‘breaking then flowing’; useful in rites aimed at unblocking.
Prepare a water-vessel (kalaśa) and a ‘striking’ implement (daṇḍa/śarkarā/āyasa-śalākā) to embody the vajra.
Seat the patient or the rite’s beneficiary facing east; place the water-vessel before him.
Recite the mantra once (or thrice) while touching the implement to the vessel’s rim (symbolic ‘forging’/activation of the vajra).
Perform a light striking/pressing gesture toward the locus of affliction (or toward a knot/fastening), enacting the ‘smite Ahi’ motif.
Sprinkle (prokṣaṇa) the beneficiary with the water, then pour a portion ‘downward/away’ (ava) to a drain/earth, miming the waters’ course to the sea.
Conclude with a release-gesture (untying a cord or loosening a binding) to materialize bandha-mocana.
Kauśika Sūtra: obstruction-removal and water-related prayogas (general Indra–Ahi ‘bandha-mocana’ usage; exact sutra-number requires collation against the Kauśika anukramaṇī for AVŚ 2.5).
Atharvan/Brahman officiant as mantra-operator: he ‘activates’ the vajra-force through recitation, directs it against the binding agent, and administers the waters as the vehicle of restored circulation.
Recite while sprinkling water, bathing the patient, or pouring water from a height to dramatize ‘released flow’; may accompany tapping with a staff (symbolic vajra) near the afflicted area (non-injurious).
At onset of ‘blocked’ symptoms; during cleansing baths
Householder healer or purohita; emphasizes the ‘release’ portion with audible flow imagery.
Use with warm shower/steam inhalation or hydration ritual while visualizing obstruction dissolving.
vajra (empowered striking force; often realized as a staff/stone/weapon in rite); āpaḥ (waters as purifiers and medicinal carriers); parvata (symbolic ‘knot’/fastness where the affliction is lodged)
Āpaḥ released; used as purifier and medicinal carrier in Atharvanic praxis
Vajra = decisive remedy/ritual implement; waters = cleansing carriers (wash, drink, sprinkle) that complete the cure by restoring movement and purity.
Obstructive conditions: retention, congestion, ‘binding’ pains; psychosomatic stuckness
Mythic analogical therapy: Indra’s strike breaks the ‘knot’; waters symbolize restored circulation and elimination.
Āvaraṇa (occlusion) and srotorodha (channel obstruction); supports srotas opening and apāna flow.
Congestive states (sinus/chest), edema/poor circulation metaphors, trauma-related freeze; interventions that restore flow (hydration, movement, drainage).
Ahi/Vṛtra-type obstructor (as disease-demon or hostile binding)
To shatter an entrenched obstruction (disease-binding, demonic restraint, drought-like blockage) and restore free flow and relief.
Narrative identification (itihāsa-mimetic): recount the archetypal slaying to replicate its effect; ‘tool-forging’ motif legitimizes the implement/medicine used.
Stagnation, binding sorcery, drought/sterility symbolism
- अहि (ahi)
- constricting blockage; disease-demon; binding pattern
- पर्वत (parvata)
- hard fixation; entrenched locus of affliction
- त्वष्टृ (tvaṣṭṛ)
- therapeutic craft; right tool/medicine properly prepared
- वज्र (vajra)
- decisive intervention; surgical clarity; immune strike
- स्वर्ज्य (svarjya)
- restoration of higher order; return to health/wholeness
- आपः (āpaḥ)
- life-currents: blood/lymph, tears, urine; emotional release; purification
- धेनवः (dhenavaḥ)
- nourishing abundance; lactation-like healing flow
Break the inner ‘serpent-knot’ and restore flow of prāṇa.
Maṇipūra
Moderate breathing with strong exhale emphasis; brief breath retention after exhale (bahya kumbhaka) only if safe
A bright vajra flash at the site of blockage; then cool blue-white waters pour through channels to the ‘sea’ (grounding).
Decisive clarity followed by spacious ease
Chant once with forceful clarity, then sit and imagine flow through nāḍīs; finish with sipping water mindfully.
Narrative triṣṭubh; keep accents crisp on ahánn áhim and vájraṃ.
Slightly emphasize the break between ‘strike/forge’ and ‘waters flow’ halves to mirror meaning.
First two pādas firm/striking; last two pādas flowing/soothing.
For healing use, many reciters pair chanting with actual water handling (sprinkling/pouring) to embody the released Āpaḥ.
9 times
Feeling ‘blocked’: congestion, constipation metaphors, emotional stuckness, stalled projects
During cleansing routines (bath, steam, hydration); before a difficult ‘breakthrough’ conversation or treatment
Sense of release, restored movement/flow, renewed confidence
If using any physical implement (staff/stone), keep it purely symbolic and non-contact; seek medical care for severe obstruction symptoms.
No explicit herb appears; the operative ‘substance’ is āpaḥ (waters). Atharvanic therapeutics often treats water as the universal carrier of healing and purification; the mantra supplies the mythic warrant for unblocking and restoring flow. Where herbs are absent, the rite commonly transfers efficacy to water by recitation and sprinkling, making the waters functionally equivalent to a medicine.
Efficacy is mediated by specialist knowledge: the priestly operator deploys a high-prestige myth (Indra’s victory) and the craft-authority of Tvaṣṭṛ (divine artisan) to legitimate ritual technology. The beneficiary receives the effect; the Atharvan controls the means—mantra, gesture, and consecrated water—reflecting a hierarchy of ritual expertise.
The diction is strongly Rigvedic (Indra–Ahi, Tvaṣṭṛ forging the vajra, release of waters), suggesting direct inheritance or close stylistic imitation. Forms like śiśriyāṇá- (perfect participial nuance ‘having taken refuge/lying fast’) and the mythic collocation of waters-as-cows are RV-typical; Atharvanic innovation lies more in domestic/medical redeployment than in lexeme choice here.
In Gopatha’s Atharvanic theology, mantras work by aligning domestic action with cosmic precedent: the priest reenacts a paradigmatic victory over obstruction (Ahi) to compel a present-world release (of waters/health). Even when not citing this verse verbatim, Gopatha’s logic supports its use as a bandha-mocana model: the myth is the proof of power, and the rite is its controlled replication.
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