Atharva Veda 4.18.3: Kanda 4, Anuvaka 2, Sukta 18, Mantra 3
Sukta 18
अ॒मा कृ॒त्वा पा॒प्मानं॒ यस्तेना॒न्यं जिघां॑सति । अश्मा॑न॒स्तस्यां॑ द॒ग्धायां॑ बहु॒लाः फट् क॑रिक्रति
ámā kṛtvā́ pāpmā́naṃ yás ténā́nyáṃ jighā́ṃsati | áśmānas tasyā́ṃ dagdhā́yāṃ bahulā́ḥ pháṭ karikrati ||
He who at home hath wrought the Evil, and therewith would fain slay another—when that witchwork is burnt, then many stones cry 'Phaṭ!' and shatter it with clamour.
Ten, kto w domu stworzył Zło i tym chciałby zabić innego, gdy te czary zostaną spalone, wtedy wiele kamieni woła „Phaṭ!” i kruszy je z hałasem.
The meaning
What it says
A person who has performed evil witchwork (kṛtyā) “at home” to kill another is countered: when the hostile operation is burned, many stones cry “phaṭ” and smash it.
The inner meaning
The “home-made evil” is the mind’s private fabrication of harm—resentment, envy, covert intention. Burning signifies conscious exposure and purification; stones are hard resolve and collective moral pressure that breaks the spell of obsession.
The truth in it
Harm conceived in secrecy collapses when brought into purifying clarity; disciplined force plus truth-friction shatters malice before it reaches its victim.
What it is for
- Kind of hymn
- Abhicarika (Counter-sorcery; destruction of kṛtyā)
Its aim
Incinerate and shatter the hostile operation; punish the would-be killer by neutralizing his pāpmān.
Word by Word
Pada patha
अमा । कृत्वा । पाप्मानम् । यः । तेन । अन्यम् । जिघांसति । अश्मानः । तस्याम् । दग्धायाम् । बहुलाः । फट् । करिक्रति ।
- अमा
- at home; in the houseat home/privately; in one’s own sphere, clandestinely.Indeclinableअव्यय (काल/विभक्ति/वचन-रहित)Role AdhikaraṇaRoot अमा (अव्यय-प्रातिपदिक) / अम् (धातु, ‘समीपे’ इत्यर्थे) (निरुक्त्यनुसार)
- कृत्वा
- having made/donehaving done/made; having performed the evil act.Verbक्त्वान्त-अव्यय (absolutive/gerund): ‘having done/made’Root कृ (धातु)
- पाप्मानम्
- evil; sin; harmfulnessevil, sin, malignity; concretized as a harmful force.Nounपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot पाप्मन् (प्रातिपदिक)
- यः
- whowho; the perpetrator.Pronounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- तेन
- by/with thatwith that (evil); by means of that malign force.Pronounपुं/नपुं, तृतीया एकवचनRole KaraṇaRoot तद् (सर्वनाम-प्रातिपदिक)
- अन्यम्
- another (person)another (person); the intended victim.Adjectiveपुंलिङ्ग, द्वितीया एकवचन (विशेष्यः ‘अन्यः जनः’)Role KarmaRoot अन्य (प्रातिपदिक)
- जिघांसति
- wishes/intends to killdesires to slay; intends lethal harm.Verbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRoot हन् (धातु) (इच्छार्थे सन्-प्रत्ययः: जिघांस-)
- अश्मानः
- stonesstones; instruments of crushing/repelling, also emblem of Indra-like hardness.Nounपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot अश्मन् (प्रातिपदिक)
- तस्य
- of himPronounपुं/नपुं, षष्ठी एकवचनRole Sambandha (genitive relation)Root तद् (सर्वनाम-प्रातिपदिक)
- अङ्गानि
- limbs; body-partsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया बहुवचनRole KarmaRoot अङ्ग (प्रातिपदिक)
- दग्धायाम्
- when (they are) burnt; in the burnt (state)when it is burnt; once the kṛtyā is 'scorched' by counter-rite.Participle/Adjectiveभूतकृदन्त (क्त), स्त्रीलिङ्ग, सप्तमी एकवचन (अधिकरणे)Role AdhikaraṇaRoot दह् (धातु) → दग्ध (कृदन्त-प्रातिपदिक)
- बहुलाः
- many; abundantmany, abundant; multiplied counter-forces.Adjectiveपुंलिङ्ग, प्रथमा बहुवचन (अश्मानः इत्यस्य विशेषणम्)Role KartāRoot बहुल (प्रातिपदिक)
- फट्
- phaṭ! (spell-exclamation for striking/repelling)phaṭ! a ritual exclamation of splitting/striking; used to shatter hostile magic.Indeclinableमन्त्र-निपातः (उच्चारण-शब्दः)Root फट् (निपात/मन्त्र-बीज)
- करिक्रति
- makes a rattling/crackling sound; clatters (as stones)they make a harsh cry/they crackle; of stones or forces 'clattering' in destruction.Verbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRoot कृ (धातु) (आवृत्त्यर्थे/ध्वन्यर्थे विशेष-प्रयोगः; ‘करि-’ इति ध्वन्यनुकरण/प्रत्यय-युक्त रूपम्)
Sandhi Notes
- यः + तेन + अन्यम् → यस्तेनान्यम् (विसर्ग-लोपः, स्वर-संधिः)
- अश्मानः + तस्य + अङ्गानि (पाठभेदेन ‘तस्यां’ इति संहितायां ‘तस्य अङ्गानि’ इत्यर्थः; संहितायां नकार-लोप/अनुनासिक-प्रभावः)
- ‘द॒ग्धायां॑’ सप्तमी-एकवचनं (अधिकरणे) — ‘अङ्गानि दग्धायाम् (अवस्थायाम्)’ इति भावः
- ‘फट्’ मन्त्र-निपातः
- ‘करिक्रति’ ध्वन्यर्थक-प्रयोगः (कृ-धातोः विशेषरूपम्)
Seer, deity and metre
- Rishi
- Atharvanic transmission (anukramaṇī-dependent).
- Devata
- Counter-forces: fire as purifier; stones as crushing agents; the mantra itself as weapon.
- Chandas
- Anuṣṭubh-like.
- Rasa
- Raudra and Vira
Sāyaṇa reads the verse as a punitive mechanism: the perpetrator’s 'pāpmān' is externalized as a burnable kṛtyā. The burning (dagdhā) is effected by the counter-rite; 'phaṭ' is treated as a mantra-syllable that cleaves and disperses. 'Stones' signify hard, irresistible counter-agents (or the rite’s crushing force).
Anukramaṇī-attributed Atharvanic transmitter (unnamed for this verse in many summaries)
Counter-kṛtyā procedures; apotropaic incineration and ‘shattering’ rites using fire, stones, and cutting interjections (phaṭ).
Embodies Atharvanic ‘protective speech’ where vāc acts as a weapon-medicine: the same force that can harm (kṛtyā) is reversed by disciplined rite and mantra.
Agni (purifier) with Aśman (stones) and Mantra-śakti (phaṭ) as allied counter-forces
Transforms and renders ‘subtle constructions’ inert; restores ṛta by returning destructive intent to impotence.
Neutralizes psychosomatic fear and ‘spell-affliction’ by ritual catharsis and re-establishing safety.
Cuts links of hostile magic; hardens boundaries of the household and victim.
4 pādas × ~8 syllables; with Atharvanic flexibility and occasional resolution around exclamations
Interjection ‘phaṭ’ functions as a metrical and ritual ‘cut’—a deliberate disruption used for efficacy rather than strict prosody.
Percussive, hammering; the consonant clusters reinforce ‘shattering’ imagery.
Produces a felt ‘break’ at phaṭ—useful for counter-sorcery where severing and dispersal are intended.
Construct a small fire or use a domestic fire as the locus of 'dāha'.
Place a carrier of the kṛtyā (e.g., swept refuse, plant bundle, or effigy/cord) into the fire.
Recite the mantra at the moment of ignition/consumption; utter 'phaṭ' as the striking syllable.
Optionally strike or surround the fire with stones to dramatize 'aśmānaḥ' as crushing protectors, then dispose of the ashes away from the house.
Kauśika Sūtra: kṛtyā-dāha (burning of witchcraft) / phaṭ-kāra usage in abhicāra-countermeasures (general rubric; exact numbering varies).
Atharvan priest as exorcist: times recitation to combustion; deploys 'phaṭ' as a technical syllable of rupture.
Burn a suspected charm-substance or symbolic effigy; accompany with stone-striking/stone-circle and the utterance ‘phaṭ’ to ‘break’ the operation.
At discovery of suspected witchwork; preferably at liminal times (dusk/dawn) for apotropaic rites
Householder may perform; Atharvan priest (brahman/atharvan) strengthens with correct accent and rite-sequencing.
KauśS: kṛtyā-pratiṣedha/dahana-type procedures (general complex for AVŚ 4.18; exact sūtra numbering varies by edition)
Symbolic ‘burn-and-release’ ritual with safe fire practice; stones as boundary markers around threshold.
Fire (implied by 'burnt'); Stones (aśmānaḥ); Mantric exclamation 'phaṭ'
Implied burning (dagdhāyām): Agni as purifier and destroyer of subtle hostile forms
Fire converts the ‘made’ evil into ash (loss of agency); stones represent unyielding boundary-force that pulverizes residual potency; ‘phaṭ’ is the verbal blade that snaps connections.
Spell-affliction (kṛtyā), fear/terror states, misfortune framed as hostile operation
Incineration + sonic severance (phaṭ) + ‘crushing’ visualization to dismantle the harmful construct
Bhūta/āgantuka models (externally caused affliction); supports sattva-restoration through protective rite
Stress/anxiety from perceived threat; trauma-related hypervigilance—ritual provides containment and cognitive closure
The witchwork (kṛtyā) and implicitly its sender
Burn and shatter the hostile kṛtyā; rebound the killer-intent by rendering its vehicle inert.
Combustion rite (dahana) + stone-crushing symbolism + cutting interjection (phaṭ) + publicizing/‘bringing to light’ (amā)
Harmful magic, malefic intent, household-originated sabotage
- अमा (amā)
- private sphere of intention; hidden planning where harm is incubated
- पाप्मान् (pāpmān)
- contaminating psychic-moral force that spreads unless ritually contained
- जिघांसति (jighāṃsati)
- predatory will; targeted aggression
- दग्धा (dagdhā)
- purification/neutralization through Agni-like transformative exposure
- अश्मानः (aśmānaḥ)
- crushing counter-force; firm boundaries; communal protection
- फट् (phaṭ)
- ritual severance; explosive cutting of links in hostile magic
- करिक्रति (karikrati)
- apotropaic clamor; sonic disruption that breaks subtle constructions
Severing harmful cords of intention; establishing psychic boundaries of the ‘home’ (inner dwelling).
Maṇipūra (fire/transform) and Mūlādhāra (stone/grounding)
Short, forceful exhale on ‘phaṭ’ (kapālabhāti-like single stroke), otherwise steady nasal breathing
See the hostile construct as a dark knot placed into flame, then crushed into dust by stones as ‘phaṭ’ flashes like a blade.
Alert, protective vigilance without panic (sattvic vīrya)
Use only to remove fear/hostility directed at you; end with cooling breaths and a forgiveness/closure intention to avoid sustaining raudra.
Simple Atharvanic recitation; emphasize udātta on key verbs; treat ‘phaṭ’ as an accented explosive cut.
Keep pāpmānaṃ and jighāṃsati clear; pause slightly before ‘phaṭ’ to sharpen the severance.
Firm, percussive; ‘phaṭ’ sharp and short, not elongated
Interjections (phaṭ) are functional—do not soften; the ‘cut’ is part of the rite’s logic.
7 times
Feeling targeted by malice, gossip, or suspected ‘evil eye/witchwork’; household conflict where harm is ‘engineered’ privately.
After cleansing the home; when disposing of suspicious objects; before sleep if fear persists (then follow with calming practice).
Restored sense of safety; psychological closure; traditional neutralization of hostile operations.
Do not use to retaliate against specific persons; keep any fire practice safe and lawful; if paranoia/anxiety is severe, seek professional help alongside ritual support.
The herb (Apāmārga) can serve as the kṛtyā-carrier to be burnt; the mantra provides the destructive script ('dagdhāyām', 'phaṭ'). Botanical matter becomes a manipulable substrate for transferring and then annihilating the hostile force.
It encodes a social world where private malefaction ('āmā') is plausible and lethal intent is ritually actionable. The Atharvan specialist mediates justice by converting suspicion into a controlled rite that destroys the invisible weapon.
The explicit use of 'phaṭ' as a technical exclamation is a later/ritualized feature relative to RV style. The concretization of 'pāpmān' as a manipulable entity aligns with AV’s tendency to reify abstractions into ritual objects.
Gopatha’s logic often treats fire as the decisive transformer that renders hostile forces 'cooked' or 'burnt' into impotence. The verse’s 'burning' plus 'phaṭ' fits a theory of ritual violence that is legitimate when framed as protection of the innocent.
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