Atharva Veda 2.4.5: Kanda 2, Anuvaka 1, Sukta 4, Mantra 5
Sukta 4
श॒णश्च॑ मा जङ्गि॒डश्च॒ विष्क॑न्धाद॒भि र॑क्षताम्। अर॑ण्याद॒न्य आभृ॑तः कृ॒ष्या अ॒न्यो रसे॑भ्यः
śaṇaś cá mā jaṅgiḍaś ca víṣkandhād abhí rakṣatām | araṇyā̀d anyá ā́bhṛtaḥ kṛṣyā́ anyó rasébhyaḥ
Let Śaṇa and Jaṅgiḍa guard me against the Viṣkandha. One is brought from the forest; the other from the tilled field, from the plant-juices.
Niech Śaṇa i Jaṅgiḍa chronią mnie przed Viṣkandhą. Jeden przyniesiony jest z lasu; drugi z uprawnego pola, z soków roślinnych.
The meaning
What it says
Śaṇa and Jaṅgiḍa are invoked to protect the speaker from Viṣkandha. One protective substance is brought from the forest (araṇya), the other from cultivated field (kṛṣi), from plant-juices (rasa).
The inner meaning
Healing draws from both wild and domestic resources: untamed resilience (forest) and cultivated nourishment (field). The mind learns to recruit multiple supports—different ‘medicines’ for the same binding fear/affliction.
The truth in it
Wholeness is sustained by balanced ecology: wilderness and cultivation, raw strength and refined nourishment. Protection is strongest when it is diversified.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Rakṣoghna (Apotropaic)
Its aim
Protection and cure from viṣkandha-type seizure/obstruction affliction by deploying Śaṇa and Jaṅgiḍa as protective substances/amulets.
Word by Word
Pada patha
शणः च । मा । जङ्गिडः च । विष्कन्धात् । अभि । रक्षताम् । अरण्यात् । अन्यः । आ-भृतः । कृष्याः । अन्यः । रसेभ्यः ।
- शणः
- hemp (plant/personified)the Śaṇa-plant (hemp/flax-like fibre-plant), here as a protective herb/amulet-substance with apotropaic forceNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (रक्षताम्-क्रियायाः कर्ता) सह-समुच्चितःRoot शण (प्रातिपदिक) [=शण- ‘hemp/śaṇa-plant’]
- च
- andIndeclinableसमुच्चयार्थक-अव्ययम्Root च (अव्यय)
- मा
- mePronounद्वितीया, एकवचनम् (अस्मद्)Role कर्म (रक्षताम्—‘protect me’)Root अस्मद् (सर्वनाम-प्रातिपदिक) → मा (द्वितीया-एकवचन, एनक्लिटिक) अथवा ‘माम्’
- जङ्गिडः
- the jaṅgiḍa (a protective herb/amulet)the Jaṅgiḍa-plant/amulet (classically Atharvanic protective charm), potent against seizure-like afflictions and hostile agenciesNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (रक्षताम्-क्रियायाः कर्ता) सह-समुच्चितःRoot जङ्गिड (प्रातिपदिक) [औषधि/ताबीज-नाम; AV-विशिष्ट]
- च
- andIndeclinableसमुच्चयार्थक-अव्ययम्Root च (अव्यय)
- विष्कन्धात्
- from viṣkandha (a disease/affliction)from viṣkandha (a ‘seizer/obstructor’: a demonic affliction causing stiffness, obstruction, paralysis-like seizure; also a class of disease-agent)Nounपुंलिङ्गः, पञ्चमी (अपादान), एकवचनम्Role अपादान (यस्मात् रक्षणम्—‘from viṣkandha’)Root विष्कन्ध (प्रातिपदिक) [रोग/दोष-नाम; ‘obstructive ailment’]
- अभि
- towards; over (in protection)towards; over; against (direction of protective action)Indeclinableउपसर्गः (रक्षताम् इत्यस्य सह) / अभिमुख्य-रक्षणार्थेRoot अभि (उपसर्ग/अव्यय)
- रक्षताम्
- let (them) protectlet (them) protect/guard (injunctive/imperative: the herbs are invoked as active guardians)Verbलोट् (आज्ञार्थ), प्रथमपुरुषः, बहुवचनम्, परस्मैपदम्Role क्रियाRoot रक्ष् (धातु)
- अरण्यात्
- from the forest/wildernessfrom the wilderness/forest (source-domain of wild, dangerous powers; also literal provenance of a plant)Nounनपुंसकलिङ्गः, पञ्चमी (अपादान), एकवचनम्Role अपादान (यस्मात्—‘from the wilderness/forest’)Root अरण्य (प्रातिपदिक)
- अन्यः
- another (one)one (of them), the other (first member of a contrasted pair)Pronoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (अध्याहृत-रक्षतु/रक्षताम् इत्यस्य) — ‘another (one) [protects]’Root अन्य (प्रातिपदिक)
- आभृतः
- brought (from there), procuredbrought hither, fetched (ritually procured and carried in; implies correct acquisition/handling)Participle (Adjective) / Kṛdantaभूतकृदन्तः (क्त), पुंलिङ्गः, प्रथमा, एकवचनम्; ‘brought/obtained’Role कर्तृ-विशेषणम् (अन्यः) / साधन-निर्देशःRoot आ-√भृ (धातु) → आभृत (कृदन्त-प्रातिपदिक)
- कृष्याः
- from the cultivated fieldfrom cultivation/tilled field; from the ploughland (domesticated provenance; ‘of agriculture’)Nounस्त्रीलिङ्गः, पञ्चमी (अपादान), एकवचनम्Role अपादान (यस्मात्—‘from the cultivated field’)Root कृषि/कृष्य (प्रातिपदिक) [‘cultivated field/tilled land’]
- अन्यः
- another (one)the other (second member of the contrasted pair)Pronoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (अध्याहृत-रक्षतु/रक्षताम्) — ‘another (one) [protects]’Root अन्य (प्रातिपदिक)
- रसेभ्यः
- from the saps/juices (of plants)from the juices/saps/essences (i.e., from plant-saps; by extension from vital ‘rasa’—the efficacious extract)Nounपुंलिङ्गः, पञ्चमी (अपादान), बहुवचनम्Role अपादान (यस्मात्—‘from saps/juices/essences’)Root रस (प्रातिपदिक) [‘sap/juice; essence’]
Sandhi Notes
- शणः च मा जङ्गिडः च विष्कन्धात् अभि रक्षताम् । अरण्यात् अन्यः आभृतः कृष्याः अन्यः रसेभ्यः ।
- 1) शणश्च = शणः + च (विसर्ग-सन्धि: ḥ + c → śc)
- 2) जङ्गिडश्च = जङ्गिडः + च
- 3) विष्कन्धादभि = विष्कन्धात् + अभि (t + a → d a by external sandhi in Saṃhitā; underlying is -त्)
- 4) अरण्यादन्यः = अरण्यात् + अन्यः (t + a → d a)
- 5) अन्य आभृतः = अन्यः + आभृतः (विसर्ग-लोप/प्रगृह्य-प्रभाव in pada-style; restored as अन्यः)
- 6) कृष्या अन्यः = कृष्याः + अन्यः (āḥ + a → ā a with visarga loss in saṃhitā; restored as कृष्याः)
Seer, deity and metre
- Rishi
- Atharvanic tradition (specific ṛṣi attribution for this single mantra is edition-dependent; commonly treated within the Jaṅgiḍa/viṣkandha healing complex).
- Devata
- Śaṇa and Jaṅgiḍa as personified protectors; implicitly the anti-graha power opposed to Viṣkandha.
- Chandas
- Anuṣṭubh (probable; pāda-structure suggests an anuṣṭubh-like cadence, though Atharvanic anuṣṭubh is often flexible).
- Rasa
- Shanta and Vira
Sāyaṇa takes śaṇa and jaṅgiḍa as dravya-bhūtau rakṣaṇau—material protectors functioning as living guardians when properly obtained and applied. Viṣkandha is glossed as a graha/roga that ‘seizes’ and obstructs the limbs (stambha-ādi), hence the need for apotropaic φυλακτήριον-like herbs. The contrast ‘from forest’ vs ‘from cultivation’ underscores completeness of protection: whether the remedy is wild-gathered or field-grown, its rasa (sap/essence) is the seat of efficacy; ābhṛta implies ritually correct fetching (with purity and intention).
Atharvanic Jāṅgiḍa-viṣkandha complex transmitters (AVŚ 2.4)
Materia-magica: selecting substances by provenance (forest vs field) and installing them as protectors against graha-like afflictions.
Encodes an Atharvan ecological logic: where a substance comes from is part of its power; landscape itself participates in healing.
Śaṇa and Jāṅgiḍa (as protective powers)
Twin protectors embodying wild and cultivated potency; together they counter the binder (Viṣkandha).
Supports release from obstruction/binding; stabilizes body and nerves through protective ‘cord’ and plant-essence symbolism.
Guards specifically ‘against Viṣkandha’ with a dual-source defense.
4×8 with Atharvanic flexibility; second half uses parallelism (anya…anyo)
Provenance listing creates a didactic cadence, like instruction to the practitioner.
Balanced, antiphonal: ‘one… the other…’
Installs the sense of ‘double coverage’—two supports locking out one affliction.
Procure (ā-bhṛ) the specified plant-substances: one gathered from araṇya (wild), one from kṛṣyā (cultivated/field-grown), observing ritual purity.
Prepare an amulet/band (often by binding the herb or its fibre/portion) suitable for wearing or for binding upon the patient’s limb(s).
Recite the mantra while fastening the protective substance on the patient (commonly at the arm/neck), directing the verbal ‘guarding’ (rakṣ-) against viṣkandha.
Optionally express the ‘rasa’ (sap) by bruising/pressing and apply as an unction or touch-contact while repeating the protective formula, emphasizing the transfer of efficacy.
Conclude with a protective gesture (parimārjana/touching) and dismissal of the affliction (graha) away from the patient.
Kauśika Sūtra: Jaṅgiḍa/viṣkandha-bhaiṣajya context (exact sūtra numbering varies by edition; consult the jaṅgiḍa-kalpa and viṣkandha-prayoga sections in standard Kauśika editions).
Atharvan priest as bhaiṣajya-kartṛ: he fetches/authorizes the substances, binds/applies the amulet, and performs the mantra-recitation as the operative act that activates the dravya’s protective agency.
Prepare/tie śaṇa fiber and jāṅgiḍa piece as bands; recite while sourcing (forest/field) and while fastening on the body.
Before exposure (travel, dusk) or at first sign of ‘binding’ symptoms.
Householder can perform; Atharvan specialist may prescribe correct sourcing and knot-number.
KauśS: viṣkandha and maṇi applications (pratika-based; consult edition for exact sutra nos.).
Symbolic ‘two-support’ ritual: one item from nature walk, one from home garden, consecrated with recitation.
Śaṇa (śaṇa-plant; fibre/plant-substance used as protective material); Jaṅgiḍa (jaṅgiḍa-plant/amulet); Rasa (plant-juice/essence as carrier of potency)
Implicit: substances likely fashioned/tied as protective bands; explicit guarding function suggests wearable/attached use.
Healing is a craft: gather from wilderness and cultivation, extract essence (rasa), and bind it onto the body as protection—transforming ‘binding’ into safety.
Viṣkandha (binding/obstructive seizure/spasm-like affliction).
Deploying two protective substances/amulets from distinct sources; symbolic counter-binding and essence-restoration (rasa).
Vāta-binding/āvaraṇa imagery; rasa as foundational nutritive essence (later Ayurveda) used here as ‘potency carrier.’
Supportive ritual for cramps/spasticity, functional neurological symptoms, anxiety-related ‘tightening,’ alongside clinical evaluation.
Individual patient (first-person ‘mā’).
Guard the patient from viṣkandha by establishing a twofold botanical protection.
Provenance magic (forest vs field) + pairing (dual amulets/substances) + protective petition (rakṣatām).
Viṣkandha specifically.
- शण (śaṇa)
- binding that protects (good binding) against harmful binding (viṣkandha); supportive structure
- अरण्य (araṇya)
- primal medicine; untamed vitality; ancestral protection
- कृषि (kṛṣi/kṛṣyāḥ)
- domestic order; sustained care; routine health
- रस (rasa)
- extracted potency; nourishment; the ‘taste’ of life-force
Unbinding and support from ‘wild + cultivated’ inner resources.
muladhara (grounding)
Slow nasal breathing with gentle lengthened exhale; feel ‘tightness’ soften.
Two streams of green light—dark forest-green and bright field-green—braid into a protective cord around the body.
Grounded steadiness; embodied security.
After chanting, do a brief body scan; on each exhale imagine loosening knots while maintaining supportive ‘cord’ of posture and breath.
Even tone on the ‘pairing’ structure; slight lift on rakṣatām; keep anya…anyo parallel and clear.
Pause after viṣkandhād; then deliver the provenance lines as instruction.
Reassuring, practical, ‘instructional’ clarity.
Good to chant while physically handling the two materials to embody ‘one from forest, one from field’.
11 times
Need for protection during travel, nocturnal anxiety, recurring cramps/spasms, or feeling ‘tied up’ mentally/physically.
When assembling a simple protective band (thread + small plant token) or before stressful exposure.
Sense of grounded support and reduced fear; ritualized reminder to use multiple supports (rest, food, medicine).
Ensure materials are non-irritant; do not ingest unknown plants; keep cords safe (no constriction). Seek medical care for severe symptoms.
The verse treats plants not merely as materia medica but as agentive guardians: śaṇa and jaṅgiḍa are invoked with an imperative (rakṣatām) as if they possess intentional protective capacity. The mention of rasa foregrounds a theory of efficacy located in sap/essence—what is extracted or inherent in the plant becomes the vehicle of apotropaic power, activated and directed by speech.
The mantra presupposes specialist control over acquisition (ābhṛta) and application of remedies: correct fetching, handling, and binding are priest-mediated technologies. The opposition of forest and field also encodes a managed cosmology—wild spaces (araṇya) and domesticated agrarian order (kṛṣyā) are both subordinated to Atharvanic ritual expertise, integrating marginal and settled domains under a single ritual economy.
The Atharvanic medical lexicon (viṣkandha as a named affliction/graha) is more specialized than typical Ṛgvedic diction, reflecting a developed taxonomy of disease-agents. The pragmatic, procedural tone—naming substances and provenance—also aligns with Atharvavedic ‘applied’ style, where imperatives and technical nouns (rasa, ābhṛta) are prominent.
In Gopatha’s Atharvanic hermeneutic, efficacy is grounded in brahman (formulated speech) conjoined with dravya and correct performance: the mantra is not descriptive but causative. Such texts typically rationalize healing rites by linking named afflictions (grahas) to counter-agents and by asserting that properly uttered Atharvanic formulas ‘unbind’ or ‘drive off’ the seizing power; this verse exemplifies that model by pairing a named graha (viṣkandha) with named counter-substances (śaṇa, jaṅgiḍa) and a direct protective command.
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