Atharva Veda 2.7.3: Kanda 2, Anuvaka 1, Sukta 7, Mantra 3
Sukta 7
दि॒वो मूल॒मव॑ततं पृथि॒व्या अध्युत्त॑तम्। तेन॑ स॒हस्र॑काण्डेन॒ परि॑ णः पाहि वि॒श्वतः॑
divó mū́lam áva-tataṁ pṛthivyā́ ádhy-uttatam | téna sahásra-kāṇḍena pári naḥ pāhi viśvátaḥ ||
The root of heaven, stretched downward; the loftiest growth upon the earth: with that thousand-stemmed (plant), guard us round about, from every side.
ദിവ്യലോകത്തിന്റെ മൂലം താഴോട്ടു നീണ്ടുകിടക്കുന്നു; ഭൂമിയിലെ ഏറ്റവും ഉന്നതമായ ശിഖരവളർച്ച അതാണ്. ആ സഹസ്ര-കാണ്ഡമുള്ള (ഔഷധി)കൊണ്ട് ഞങ്ങളെ എല്ലാ ദിക്കുകളിലും ചുറ്റും കാത്തുരക്ഷിക്കേണമേ.
The meaning
What it says
A plant whose root is ‘of heaven’ and whose growth is highest on earth—the thousand-stemmed (sahasrakāṇḍa)—is invoked to guard the worshipper from every side.
The inner meaning
The psyche seeks a ‘rooted transcendence’: strength drawn from a higher source (divo mūlam) expressed as practical protection in embodied life (pṛthivyā adhyuttatam). Multiplicity of stems suggests many supports—resilience through redundancy.
The truth in it
True protection is both vertical and horizontal: rooted in the highest principle and spread in many channels, it surrounds life from all directions.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Rakṣoghna (Apotropaic Protection)
Its aim
To establish an all-direction protective enclosure around the patron/household, repelling hostile forces, disease-agents, and malevolent beings.
Word by Word
Pada patha
दि॒वः । मू॒लम् । अव॑-त॒तम् । पृ॒थि॒व्याः । अधि॑-उ॒त्त॒तम् । तेने॑ । स॒हस्र॑-का॒ण्डे॒न । परि॑ । नः । पा॒हि॒ । वि॒श्वतः॑ ।
- दिवः
- of heaven, of the skyof heaven; from the celestial region (source of divine potency)Nounपुंलिङ्ग/नपुंसकलिङ्ग (वेदे), षष्ठी एकवचनRole सम्बन्ध (Genitive relation)Root दिव् (प्रातिपदिक: दिव्/द्यौ-)
- मूलम्
- root, baseroot; the fundamental base/source (esp. of a plant/amulet’s power)Nounनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचनRole कर्म (of अवततं)Root मूल (प्रातिपदिक)
- अवततम्
- stretched down, extended downwardstretched down, extended downward; let down from above (as a protective extension)Adjective/Participleनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन; भूतकर्मणि कृदन्त (PPP)Role विशेषण (of मूलम्)Root √तन् (tan) + अव- (उपसर्ग), क्त (PPP)
- पृथिव्याः
- of the earthof earth; the terrestrial realm (supporting, stabilizing power)Nounस्त्रीलिङ्ग, षष्ठी एकवचनRole सम्बन्ध (Genitive relation)Root पृथिवी (प्रातिपदिक)
- अध्युत्ततम्
- stretched up/raised above, extended upwardAdjective/Participleनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन; भूतकर्मणि कृदन्त (PPP)Role विशेषण (of मूलम्; parallel epithet)Root √तन् (tan) + उत् (उपसर्ग) + अधि (उपसर्ग), क्त (PPP)
- तेन
- by/with thatwith that; by means of that (instrumental of the named protective substance)Pronounनपुंसकलिङ्ग, तृतीया एकवचनRole करण (instrumental: ‘by/with that’)Root तद् (सर्वनाम-प्रातिपदिक)
- सहस्रकाण्डेन
- with the thousand-jointed (stalk/branch); with the thousand-segmented onewith the thousand-jointed/thousand-stemmed one; an epithet of a powerful plant/amulet (multiplicity = intensified efficacy)Nounनपुंसकलिङ्ग, तृतीया एकवचनRole करण (instrumental)Root सहस्र-काण्ड (समास: सहस्र ‘thousand’ + काण्ड ‘stalk/joint/section’)
- परि
- around, all aroundaround; on all sides (encircling apotropaic enclosure)Indeclinableअव्ययRole क्रियाविशेषण (directional: ‘around’)Root परि (उपसर्ग/अव्यय)
- नः
- us / of usus/our; the client-community under protectionPronounषष्ठी/द्वितीया बहुवचन (enclitic)Role कर्म (object of पाहि: ‘protect us’)Root अस्मद् (सर्वनाम)
- पाहि
- protect (you protect)protect! guard! preserve! (ritual imperative of warding)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदम्Role क्रियाRoot √पा (pā) ‘to protect’
- विश्वतः
- from all sides, on every sidefrom every side, universally; against all directions/threatsIndeclinableअव्यय (तसिल्-प्रकार)Role क्रियाविशेषण (scope: ‘from all sides’)Root विश्व (प्रातिपदिक) + तस् (तद्धित-अव्यय)
Sandhi Notes
- दिवः | मूलम् | अवततम् | पृथिव्याः | अध्युत्ततम् | तेन | सहस्रकाण्डेन | परि | नः | पाहि | विश्वतः ।
- 1) ‘दिवो’ = ‘दिवः’ (विसर्ग-लोपः पदान्ते, संहितायाम्)
- 2) ‘पृथिव्या’ = ‘पृथिव्याः’ (विसर्ग-लोपः पदान्ते)
- 3) ‘परि णः’ इति संहितायां ‘परि णः’ (नः-प्रत्ययः/एन्क्लिटिकः; ‘णः’ लेखनं वैदिक-उच्चारणपरम्परया)
Seer, deity and metre
- Rishi
- Atharvanic tradition (specific ṛṣi attribution varies by anukramaṇī for this hymn-unit)
- Devata
- Oṣadhi (healing/protective plant), specifically the ‘sahasra-kāṇḍa’ as personified protector
- Chandas
- Anuṣṭubh (4 pādas of 8 syllables; Atharvanic anuṣṭubh with minor phonetic adjustments)
- Rasa
- Shanta and Adbhuta
Sāyaṇa takes the verse as an apotropaic protection-formula: the ‘root of heaven’ denotes a divinely originated medicinal/protective plant (or its amuletic embodiment), whose power descends from the celestial sphere and yet stands ‘above’ the earth as sovereign. ‘Thousand-stemmed’ is read as hyperbolic intensification—many joints/stalks imply inexhaustible protective force. The imperative ‘pāhi’ is directed to the plant-as-deity (oṣadhi-devatā), functioning as a circumambient shield (pari…viśvataḥ).
Anukramaṇī varies; Atharvanic bhaiṣajya/rakṣā seer tradition for the Oṣadhi hymns of this section.
Oṣadhi-vidyā (herb lore) and protective amulet-plant rites; creating a ‘pari’-guard around person and dwelling.
Embodies Atharvanic ‘substance-action paradigm’: the plant is not mere matter but a personified guardian whose morphology (root/stems) maps to cosmic protection.
Oṣadhi—Sahasrakāṇḍa (personified protective plant)
Bridges heaven and earth: draws power from the celestial root and manifests as terrestrial protection; stands as vegetal ‘ṛta’—order in living form.
Generalized protection and restoration; supports vitality and wards disease-agents and hostile forces.
Creates an all-direction apotropaic shield; used as carried plant/amulet or placed around dwelling.
4 × 8 (clear, compact)
Atharvanic anuṣṭubh often highlights spatial terms (pari, viśvataḥ) at pāda ends for sealing effect.
Smooth, enclosing cadence; the final viśvataḥ ‘opens’ to all directions while still protective.
Mantric ‘wrap-around’ sensation; suitable for circling rites and amulet consecration.
Procure the designated protective herb identified in the tradition as ‘sahasra-kāṇḍa’; emphasize root and jointed stems.
Prepare an amulet-bundle (maṇi) or herb-tuft; bind it with a cord (often of muñja or similar) suitable for rakṣā.
While reciting the mantra, the Atharvan priest encircles (pari) the client or the ritual space, or symbolically ‘covers’ the person by passing the herb/amulet around the body.
Affix/bind the amulet on the client (arm/neck/waist per local prayoga), sealing the protection with a final recitation and directional gestures to the quarters (diś).
Kauśika Sūtra: protective (rakṣā) applications for herb/amulet mantras in AV 2.7 context (exact sutra numbering varies by edition; commonly placed among rakṣoghna/maṇi-bandhana procedures).
Atharvan/Brahman officiant as rakṣā-kartṛ: he empowers the herb/amulet through mantra, performs encircling gestures, and binds the protective substance onto the client.
Tie a small bundle of the herb (or a symbolic substitute) and place at doorways/bedside; recite while circling the patient clockwise.
At dawn (renewal) or dusk (boundary time); also before travel.
Atharvan-priest prepares/consacrations; householder may perform simplified circling recitation.
General: Kauśika’s bhaiṣajya/amulet rites employing oṣadhi and circling protection; exact sūtra number depends on edition and ritual concordance for AVŚ 2.7.
Use a safe local protective herb as symbolic bundle; combine with hygiene and medical care.
sahasra-kāṇḍa (a ‘thousand-stemmed’ protective herb/plant, often treated as an amulet-substance); mūla (root; the efficacious part emphasized)
Implied: the plant may be worn/carried or placed as a protective charm (mani-like function via oṣadhi).
The plant is a living talisman: its root anchors in ‘heaven’ (source-power) while its many stems spread protection in the human world, forming a vegetal fortress.
General vulnerability to disease/evil influences; prophylaxis rather than named pathology.
Apotropaic enclosure via personified herb; ‘root-to-sky’ symbolism channels vitality downward; may be paired with wearing/placing the plant.
Rasāyana-like intent (strengthening, longevity) and bhūta-abhisaṅga/apasmāra-style protective logic in later Ayurveda (broad parallel, not a direct equation).
Immune-support and stress-buffering ritual; parallels protective routines that reduce exposure risk and increase perceived safety.
Patient/householder and their dwelling
Establish omnidirectional protection around person/household using the sahasrakāṇḍa plant as guardian.
Plant-amulet consecration; spatial circling (pari-) and boundary installation with vegetal substance; verbal personification to ‘activate’ efficacy.
Disease-agents, malevolent beings, hostile sorcery, misfortune from any direction
- दिवः मूलम् (divaḥ mūlam)
- transcendent source; unseen cause of protection
- अवततम् (avatatam)
- grace descending into ordinary life; protection entering the human sphere
- पृथिव्याः अध्युत्ततम् (pṛthivyā adhyuttatam)
- the most effective remedy in the material realm; embodied efficacy
- सहस्रकाण्ड (sahasra-kāṇḍa)
- many-channeled defense; abundant vitality; networked immunity
- परि पाहि (pari pāhi)
- enclosure-magic; total-field protection
- विश्वतः (viśvataḥ)
- omnidirectional warding—physical, social, psychic
Vertical axis (sky-root) and horizontal aura (all-around guard).
muladhara
Slow belly breathing 5–5 with visualization of roots descending and a leaf-circle expanding outward.
A many-stemmed green mandala grows around the body, leaves overlapping into a protective shell; threats dissolve at the leaf-edge.
Grounded calm with subtle uplift.
Recite 9 times while visualizing root-to-crown alignment; end with a brief body-scan to ‘seal’ the perimeter (pari-pāhi).
Even, lulling anuṣṭubh; slightly elongate mūlam and sahasrakāṇḍena to ‘root’ and ‘spread’ the sound.
Mark spatial seal: téna… párि ṇaḥ pāhi viśvataḥ—let viśvataḥ fall as a final encompassing sweep.
Warm, protective, soothing.
Best paired with circling motion (pari-) or placing the herb bundle at the four directions.
9 times
Seasonal illness waves; travel; moving into new space; when feeling ‘open’ to negativity.
Morning for prophylaxis; dusk for boundary protection; before sleep for children/patient reassurance.
Traditional: warding and general health protection; practical: calming, improved sense of safety and routine adherence.
Do not substitute for medical treatment; ensure any herb used physically is non-toxic and non-allergenic.
The mantra constructs the plant as a cosmically anchored agent: ‘root of heaven’ (divó mū́lam) legitimizes its efficacy as superhuman in origin, while ‘raised above the earth’ (pṛthivyā́ ádhy-uttatam) marks it as sovereign among terrestrial remedies. The epithet ‘thousand-stemmed’ functions as a technology of amplification: multiplicity of joints/stems implies inexhaustible apotropaic capacity. The verbal frame ‘pári…pāhi viśvátaḥ’ maps directly onto the ritual action of encircling/binding, turning botanical material into a directional shield.
Protection is mediated through specialized Atharvanic expertise: the priest operationalizes a natural object (herb/root) via authoritative speech, implying a hierarchy where efficacy depends on correct mantra-knowledge and ritual handling. The pronoun ‘naḥ’ suggests a collective client-group (household/community) under priestly guardianship, reflecting the Atharvan’s role as domestic protector against diffuse threats (disease, sorcery, demons) rather than solely public sacrificial concerns.
The diction is broadly Vedic, but the Atharvanic style foregrounds apotropaic imperatives and material agents (oṣadhi/amulet) more explicitly than typical Ṛgvedic praise-hymns. Compounds like sahásra-kāṇḍa are characteristic of Atharvanic ‘power-epithet’ formation, where hyperbolic numerals intensify potency. The spatial operators pári and viśvátaḥ are deployed in a distinctly protective, enclosure-making register.
In Gopatha’s Atharvanic theology, efficacy is grounded in brahman (sacral speech) that ‘binds’ and ‘covers’ (rakṣā-bandhana) through correct recitation and application. A verse like this is read as transferring cosmic stability (heaven/earth axis) into a domestic protective device: the plant becomes a bearer of brahman when ritually handled, and the ‘all-sides’ protection aligns with the Atharvanic concern for guarding the quarters and sealing vulnerabilities in the household sphere.
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