Atharva Veda 13.3.12: Kanda 13, Anuvaka 1, Sukta 3, Mantra 12
Sukta 3
बृ॒हद॒न्यतः॑ प॒क्ष आसी॑द् रथंत॒रम॒न्यतः॒ सब॑ले स॒ध्रीची॑ । यद् रोहि॑त॒मज॑नयन्त दे॒वास्तस्य॑ दे॒वस्य॑। क्रु॒द्धस्यै॒तदागो॒ य ए॒वं वि॒द्वांसं॑ ब्राह्म॒णं जि॒नाति॑ । उद् वे॑पय रोहित॒ प्र क्षि॑णीहि ब्रह्म॒ज्यस्य॒ प्रति॑ मुञ्च॒ पाशा॑न्
bṛhád anyatáḥ pákṣa āsīd rathantarám anyatáḥ sá-bale sadhṛ́cī | yád rohitám ájanayanta devā́s tásya devásya | kruddhásyaitád ā́go yá eváṃ vidvā́ṃsaṃ brāhmaṇáṃ jinā́ti | úd vepaya rohita prá kṣiṇīhi brahmajyásya práti muñca pāśā́n
Bṛhat was the wing on one side, Rathantara on the other—conjoined, with strength, moving together—when the gods brought Rohita to birth. This is the offence against that god when wrathful—whoso thus overmasters a knowing Brahmin. Up, make him tremble, O Rohita; waste him away: against the brahma-slayer loose forth the nooses.
ఒక వైపున బృహత్ రెక్కగా ఉండెను, మరొక వైపున రథంతరం; బలంతో సంయుక్తమై, కలిసి సాగుచుండెను—దేవులు రోహితుని జన్మింపజేసినప్పుడు. ఆ దేవుడు క్రుద్ధుడైనప్పుడు ఇదే అపరాధం: ఇలా తెలిసినవాడై, విద్యావంతుడైన బ్రాహ్మణుని జయించు/అణచివేయు వాడు. ఓ రోహితా, అతనిని పైకి వణికించు; క్షీణింపజేయి; బ్రహ్మహంతకునిపై పాశాలను విడిచిపెట్టు.
The meaning
What it says
Bṛhat was a wing on one side, Rathantara on the other—conjoined with strength—when the gods generated Rohita. It is an offence against that wrathful god to overpower a knowing Brahmin. Rohita is urged to make the offender tremble, waste him away, and release nooses against the brahma-slayer.
The inner meaning
Sacred sound is depicted as a two-winged protective organism: balanced forces (Bṛhat/Rathantara) generate the enforcer (Rohita). Psychologically, it asserts that collective tradition (two complementary chants) empowers justice against violation of wisdom.
The truth in it
Power becomes legitimate when supported by balanced principles; justice is ‘born’ from harmonized forces, not from one-sided rage.
What it is for
- Kind of hymn
- Apotropaic / Punitive (Brahmin-protection; brahmajya)
Its aim
To authorize retaliation by grounding it in a mythic generation of Rohita supported by Bṛhat/Rathantara; to bind and waste the Brahmin-harmer.
Word by Word
Pada patha
बृहत् । अन्यतः । पक्षः । आसीत् । रथंतरम् । अन्यतः । सबले । सध्रीची । यत् । रोहितम् । अजनयन्त । देवाः । तस्य । देवस्य । क्रुद्धस्य । एतत् । आगः । यः । एवम् । विद्वांसम् । ब्राह्मणम् । जिनाति । उत् । वेपय । रोहित । प्र । क्षिणीहि । ब्रह्मज्यस्य । प्रति । मुञ्च । पाशान्
- बृहत्
- great, vastBṛhat Sāman; one ‘wing’ of chant-powerAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole विशेषण (अधिकरण-सम्बद्ध)Root बृहत् (प्रातिपदिक; √बृह् ‘वर्धने’ से)
- अन्यतः
- from another side; on the other sideon the one side; one flank of the cosmic/ritual bodyIndeclinableअव्यय (अपादान/दिशा-अर्थे)Role Apādāna/दिशा-निर्देशRoot अन्य (प्रातिपदिक) + तस् (अव्ययीभाव)
- पक्षः
- wing; sidewing, side; protective extensionNounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot पक्ष (प्रातिपदिक)
- आसीत्
- waswas; establishes mythic factVerbलङ् (अनद्यतनभूत); प्रथमपुरुष; एकवचनRole क्रियाRoot √अस् (भू-सत्तायाम्)
- रथंतरम्
- Rathantara (a Sāman/chant)Rathantara Sāman; the other wing/flankNounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole विशेष्य/सम्बन्ध (पक्ष-सम्बद्ध)Root रथंतर (प्रातिपदिक; सामविशेषः)
- अन्यतः
- from the other sideon the other sideIndeclinableअव्ययRole Apādāna/दिशा-निर्देशRoot अन्य + तस्
- सबले
- in/with Sabalā (the dappled one; name/epithet)together with strength; ‘with force’ (or ‘with its pair’)—reinforced potencyAdjectiveस्त्रीलिङ्ग; सप्तमी; एकवचनRole AdhikaraṇaRoot सबला (प्रातिपदिक)
- सध्रीची
- going together; concordantconjoined, moving together; paired operation of the two SāmansAdjectiveस्त्रीलिङ्ग; प्रथमा; एकवचनRole Kartā (आसीत् इत्यस्य)Root सध्रीची (प्रातिपदिक)
- यत्
- that whichwhen/that; introduces the cosmogonic momentPronounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole सम्बन्ध/कर्म (यद्-तद् सम्बन्ध)Root यद् (सर्वनाम-प्रातिपदिक)
- रोहितम्
- the Rohita (the red one; a deity/solar being)Rohita; the red solar being brought forthNoun/Adjectiveनपुंसकलिङ्ग; द्वितीया; एकवचनRole KarmaRoot रोहित (प्रातिपदिक)
- अजनयन्त
- they generated/producedgenerated, produced; divine begetting as source of efficacyVerbलङ्; प्रथमपुरुष; बहुवचन; परस्मैपद (कारयति-प्रयोगः)Role क्रियाRoot √जन् (जनने) + णिच्
- देवाः
- the godsthe gods; collective ritual authorityNounपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot देव (प्रातिपदिक)
- तस्य
- of him/thatof thatPronounपुं/नपुंसक; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root तद् (सर्वनाम-प्रातिपदिक)
- देवस्य
- of the godNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्धRoot देव (प्रातिपदिक)
- क्रुद्धस्य
- of the enragedangered; punitive modeAdjective (participle)पुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (देवस्य विशेषणम्)Root क्रुद्ध (कृदन्त; √क्रुध् ‘कोपे’ क्त)
- एतत्
- thisPronounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole Karma/विषयRoot एतद् (सर्वनाम-प्रातिपदिक)
- आगः
- sin, offenseoffence, guiltNounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole Karma/विषयRoot आगस् (प्रातिपदिक)
- यः
- whoPronounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot यद् (सर्वनाम)
- एवम्
- thusIndeclinableअव्ययRole क्रियाविशेषणRoot एवम् (अव्यय)
- विद्वांसम्
- a knowing one; learnedknowing, learned manNoun/Adjective (participle)पुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot विद्वांस् (कृदन्त; √विद् ‘ज्ञाने’ शतृ)
- ब्राह्मणम्
- a BrāhmaṇaBrahminNounपुंलिङ्ग; द्वितीया; एकवचनRole Karma (विद्वांसम् इत्यस्य विशेष्यः)Root ब्राह्मण (प्रातिपदिक)
- जिनाति
- overcomes/harmsinjures/overpowersVerbलट्; प्रथमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot √जि (जय/जये) / √जि (हिंसायाम्) — पाठानुसार ‘overcome/strike’
- उत्
- up; forthup, forthIndeclinableउपसर्गRole क्रियाविशेषण (उद्-वेपय)Root उत् (उपसर्ग/अव्यय)
- वेपय
- make (him) tremblecause to trembleVerbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot √विप्/√वेप् (कम्पने) + णिच्
- रोहित
- O RohitaNoun (vocative)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot रोहित (प्रातिपदिक)
- प्र
- forth; forwardforthIndeclinableउपसर्गRole क्रियाविशेषण (प्र-क्षिणीहि)Root प्र (उपसर्ग/अव्यय)
- क्षिणीहि
- destroy; diminishwaste awayVerbलोट्; मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot √क्षि (क्षये/क्षीणे) — आज्ञार्थ रूप
- ब्रह्मज्यस्य
- of the slayer of a Brāhmaṇa / of brahma-slayingof the brahma-offenderNounपुं/नपुंसक; षष्ठी; एकवचनRole सम्बन्ध (पाशानाम्)Root ब्रह्मज्य (प्रातिपदिक; ‘ब्राह्मण-हिंसा/ब्रह्महत्या’ अर्थे)
- प्रति
- back; in return; againstback uponIndeclinableउपसर्गRole क्रियाविशेषण (प्रति-मुञ्च)Root प्रति (उपसर्ग/अव्यय)
- मुञ्च
- release; let looseloose, releaseVerbलोट्; मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot √मुच् (मोचने)
- पाशान्
- nooses; bondsnooses, bondsNounपुंलिङ्ग; द्वितीया; बहुवचनRole KarmaRoot पाश (प्रातिपदिक)
Sandhi Notes
- बृहत् + अन्यतः + पक्षः + आसीत्
- रथंतरम् + अन्यतः
- सबले + सध्रीची। यद् + रोहितम् + अजनयन्त + देवाः
- तस्य + देवस्य + क्रुद्धस्य। एतत् + आगः + यः + एवम् + विद्वांसम् + ब्राह्मणम् + जिनाति। उद् + वेपय
- रोहित
- प्र + क्षिणीहि
- ब्रह्मज्यस्य + प्रति + मुञ्च + पाशान्। (देवनागरी संहितायाम्: क्रुद्धस्य+एतत्→क्रुद्धस्यैतत्; एतत्+आगः→एतदागः; उद्+वेपय→उद्वेपय; प्र+क्षिणीहि→प्रक्षिणीहि; प्रति+मुञ्च→प्रतिमुञ्च)
Seer, deity and metre
- Rishi
- Atharvanic/Angirasa tradition (anukramaṇī-variable)
- Devata
- Rohita (solar-red power)
- Chandas
- Atharvanic mixed; refrain-driven
- Rasa
- Raudra and Vira
Sāyaṇa reads the paired Sāmans as the two ‘wings’ by which Rohita (solar power) is borne and made effective; their sadhṛc-operation signifies inseparability in ritual performance. The cosmogonic begetting by the gods legitimates the mantra’s coercive force against brahmajya.
AVŚ 13.3.11; AVŚ 13.3.13 (adjacent Rohita material in the hymn sequence, where present)
Atharvanic/Āṅgirasa tradition (anukramaṇī-variable)
Mythic legitimation of punitive charms: grounding abhicāra in cosmogony-like generation and Sāman authority.
Adds a theological warrant: punitive force is not arbitrary—it is ‘born’ of paired sacred sounds, implying lawful, tradition-backed retribution.
Rohita (solar-red power) generated by the gods, supported by Bṛhat/Rathantara
Solar enforcer whose birth is supported by dual Sāman ‘wings’; executes binding/wasting against violators of brahman.
High: deterrence and punitive binding against brahma-offenders; protects the learned Brahmin and the knowledge-order.
Mixed Atharvanic refrain-cadence (triṣṭubh/jagatī tendencies)
Irregular pādas; strong parallelism; repeated refrain identical to 13.3.11.
Mythic statement + legal-ethical clause + imperative curse: a common AV architecture overriding strict meter.
Mythic lift (wings/birth) followed by juridical punch (offence) and coercive drive (commands).
Confers legitimacy and inevitability to punishment; feels ‘authorized’ rather than merely angry.
Recite while establishing bilateral protection (right/left ‘wings’) around the protected Brahmin or altar-space.
Gesture to the two sides at ‘anyatáḥ… anyatáḥ’ to enact the ‘wings’ enclosure.
Direct the refrain toward the offender (or effigy), culminating in a mimed casting of bonds at ‘práti muñca pāśān’.
Kauśika Sūtra: application with AV 13.3 Rohita verses in brahmajya-related defensive/punitive rites (edition-dependent citation).
Atharvan officiant coordinates spatial choreography (two-sided enclosure) and verbal binding; functions as guardian of brahman-status.
Recited in protective assemblies or when safeguarding a Brahmin/teacher; functions as a communal deterrent charm.
After an offence or during protective boundary-setting for sacred persons/spaces.
Atharvanic specialist or learned Brahmin; may be recited in a formalized setting to assert inviolability.
KauśS abhicāra/bandhana and brahma-rakṣā contexts (edition-dependent).
Recast as a protective ‘justice’ prayer—focus on restraint, accountability, and protection rather than literal harm.
Bṛhat Sāman; Rathantara Sāman; Wings (pákṣa) as ritual-cosmic anatomy; Pāśa (nooses)
Two chants act like wings—balanced sonic forces that generate the enforcer; nooses are the mechanism by which cosmic law constrains the offender.
Brahmin-harmer (brahmajya)
Authorize and enact punitive binding against one who harms/defeats a knowing Brahmin; mythically grounds the coercion in Rohita’s divine birth.
Mythic etiological framing (birth of Rohita) + paired Sāman ‘wings’ as power-source + repeated imprecatory refrain + activation of pāśa binding.
Social-sacral violations, assault on learned persons, destabilization of ritual authority.
- pakṣa
- protective coverage; balanced support; capacity to ‘lift’ and empower
- Bṛhat / Rathantara
- paired authorities; front/back, right/left—total coverage of protection
- sabale sadhṛcī
- coherent tradition; unified community force
- ajanayanta devāḥ
- cosmic authorization of punitive protection
- Rohita
- law-enforcing radiance; drying/wasting justice
- pāśān muñca
- activate binding consequence; juridical capture of offender
Balance as the source of legitimate power: contemplate ‘two wings’—firmness and compassion—supporting ethical action.
ājñā (discernment) with maṇipūra (assertive protection)
Box breathing (4-4-4-4) to cultivate controlled power rather than reactive rage.
Composed strength; principled vigilance.
If reciting, dedicate merit to protection of learning and to the offender’s restraint/rehabilitation; avoid feeding personal hatred.
Maintain identical refrain melody to 13.3.11; emphasize pakṣa and sadhṛcī for the ‘winged’ image.
Slightly elevate pitch on mythic clause (yad rohitam ajanayanta devāḥ), then return to stern level tone for the offence and commands.
Authoritative, controlled, not shrill.
Refrain-driven abhicāra works by exact repetition; keep pacing and stress consistent across iterations.
3 times
Community protection of educators/priests; confronting harassment or violence against knowledge-bearers.
During protective gatherings, boundary-setting rituals, or personal resolve to uphold ethical order (non-violent intent).
Strengthened sense of legitimacy and protection; communal deterrence against abuse.
Avoid directing as a personal curse; seek lawful conflict resolution; keep intention aligned with justice and restraint.
Again, no herb; the ‘substance’ is paired chant-technology. The ‘wings’ metaphor encodes how liturgical forms carry and empower the deity.
It naturalizes Brahmin protection by embedding it in cosmogony: to harm a Brahmin is to offend a god whose very birth is supported by canonical Sāmans.
The mythic style is old, but the explicit juridical targeting (brahmajya + refrain) is Atharvanic specialization—formulaic and deployable in domestic rites.
Gopatha’s emphasis on brahman as operative power matches the ‘Sāman-wings’ model: efficacy is produced by correct pairing and deployment of sacred speech-forms.
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