Atharva Veda 2.19.2: Kanda 2, Anuvaka 2, Sukta 19, Mantra 2
Sukta 19
अग्ने॒ यत् ते॒ हर॒स्तेन॒ तं प्रति॑ हर॒ यो॒३स्मान् द्वेष्टि॒ यं व॒यं द्वि॒ष्मः
ágné yát te háras ténā táṃ práti hara yó ’smā́n dvéṣṭi yáṃ vayáṃ dvíṣmaḥ
O Agni, with that thy burning bolt—what heat is thine—smite him in requital, who hateth us, whom we ourselves do hate.
అగ్నీ! నీ హరస్ (దహించే ప్రహారం/దగ్ధకర ఆయుధం) ఏదైతే ఉందో, అదే హరసుతో ప్రతికారంగా అతనిపై ప్రహారం చేయి—మమ్మల్ని ద్వేషించేవాడిని, మేము కూడా ద్వేషించేవాడిని.
The meaning
What it says
Agni is invoked: with your haras (burning bolt/heat), strike back the hater—who hates us, whom we hate.
The inner meaning
Haras is the sudden, decisive ‘no’: a clean cut that stops intrusion. Psychologically it is boundary enforcement—swift, not lingering.
The truth in it
Protection sometimes requires decisive force; a timely, focused strike prevents long, spreading harm.
What it is for
- Kind of hymn
- Abhicarika (retortion/hostile counter-charm) with apotropaic framing
Its aim
To turn back malice and direct Agni’s punitive heat against the person who hates the performer(s).
Word by Word
Pada patha
अग्ने । यत् । ते । हरः । तेन । तम् । प्रति । हर । यः । अस्मान् । द्वेष्टि । यम् । वयम् । द्विष्मः ।
- अग्ने
- O AgniO Agni; the divine Fire invoked as carrier of force and as apotropaic agentNounपुंलिङ्ग; सम्बोधन-एकवचनRole सम्बोधन (address)Root अग्नि- (प्रातिपदिक)
- यत्
- what/that whichwhat(ever); that which (serves as the operative means in the rite)Pronounनपुंसकलिङ्ग; प्रथमा/द्वितीया-एकवचनRole कर्म (of हर) / सम्बन्ध (relative ‘what’)Root यद्- (सर्वनाम-प्रातिपदिक)
- ते
- of you/yourthy; belonging to thee (Agni’s own power/weapon)Pronounषष्ठी-एकवचन (enclitic)Role सम्बन्ध (genitive)Root युष्मद्- (सर्वनाम-प्रातिपदिक)
- हरः
- the seizure/affliction; the ‘taking away’heat, fiery glow; also ‘weapon/bolt’ of Agni (a punitive, consuming energy used to smite hostility)Nounपुंलिङ्ग; प्रथमा-एकवचनRole कर्तृ (of implied action ‘is/exists’)Root हर- (प्रातिपदिक; ‘taking/striking, seizure’)
- तेन
- with that/therebywith that; by means of that (instrumental: the mantra directs Agni’s ‘haras’ as a missile)Pronounतृतीया-एकवचनRole करणRoot तद्- (सर्वनाम-प्रातिपदिक)
- तम्
- him/that (one)him; that person (the hostile agent, marked for return-stroke)Pronounपुंलिङ्ग; द्वितीया-एकवचनRole कर्मRoot तद्- (सर्वनाम-प्रातिपदिक)
- प्रति
- towards; againstback, in return, against; indicating reversal/retortion (pratyavāya) of harmIndeclinableअव्ययRole दिशा/सम्बन्ध (towards; governs accusative sense)Root प्रति (उपसर्ग/अव्यय)
- हर
- carry off; take awaysmite, strike, carry off; imperative to Agni to apply the fiery forceVerbलोट् (आज्ञार्थ); परस्मैपद; मध्यम-पुरुष; एकवचनRole क्रियाRoot √हृ (हरति) + (लोट्)
- यः
- whowho; the one who (relative clause introducing the aggressor)Pronounपुंलिङ्ग; प्रथमा-एकवचनRole कर्तृ (of द्वेष्टि)Root यद्- (सर्वनाम-प्रातिपदिक)
- अस्मान्
- usus; the ritual community/household under protectionPronounद्वितीया-बहुवचनRole कर्म (of द्वेष्टि)Root अस्मद्- (सर्वनाम-प्रातिपदिक)
- द्वेष्टि
- hateshates, bears malice; the hostile intention that justifies the counter-actionVerbलट् (वर्तमान); परस्मैपद; प्रथम-पुरुष; एकवचनRole क्रियाRoot √द्विष् (द्वेष्टि)
- यम्
- whomwhom; the person (object of our enmity in lawful retaliation)Pronounपुंलिङ्ग; द्वितीया-एकवचनRole कर्म (of द्विष्मः)Root यद्- (सर्वनाम-प्रातिपदिक)
- वयम्
- wewe; the performers/clients of the Atharvan ritePronounप्रथमा-बहुवचनRole कर्तृ (of द्विष्मः)Root अस्मद्- (सर्वनाम-प्रातिपदिक)
- द्विष्मः
- hatehate, are hostile to; formal declaration of adversarial relation enabling the ‘return’ of harmVerbलट् (वर्तमान); परस्मैपद; उत्तम-पुरुष; बहुवचनRole क्रियाRoot √द्विष् (द्विष्मः)
Sandhi Notes
- अग्ने | यत् | ते | हरः | तेन | तम् | प्रति | हर | यः | अस्मान् | द्वेष्टि | यम् | वयम् | द्विष्मः ।
- 1) यो॒३स्मान् = यः + अस्मान् (विसर्ग-लोपः; ओ-स्वर-लेखनं पदसंहितायाम्/स्वरचिह्न-विशेषः)
- 2) हर॒स्तेन॒ = हरः + तेन (विसर्गः परे तकारे प्रायः लुप्यते/अल्पप्रकटः; संहितालिप्यां ‘हरस्तेन’)
- 3) अन्ये पदाः संधिरहिताः/स्वरचिह्नमात्र-भेदः (ते, प्रति)
Seer, deity and metre
- Rishi
- Atharvanic tradition (specific r̥ṣi attribution varies by anukramaṇī; often classed under Atharvan/Āṅgirasa strata for such counter-charms)
- Devata
- Agni (as punitive and protective fire)
- Chandas
- Anuṣṭubh (likely; short imperative/relative construction typical of Atharvanic anuṣṭubh—verify against pada count in the edition used)
- Rasa
- Vira and Raudra
Sāyaṇa glosses haras as Agni’s tejas (fiery energy) functioning like a daṇḍa/āyudha (punitive weapon). The particle prati is taken in the sense of ‘in return’ (pratyavartayitum), i.e., the rite effects a reversal of hostile intent back upon the hater. The relative clause identifies the adversary (yo ’smān dveṣṭi), while the final clause (yaṃ vayaṃ dviṣmaḥ) legitimizes the target as an acknowledged enemy within Atharvanic retaliatory logic.
Anukramaṇī-uncertain (hymn attribution required)
Counter-sorcery formulae; weapon-term substitution across a hymn to cover multiple modalities of Agni’s punitive power.
Haras marks the ‘projectile’ imagination in Atharvanic rites—harm is met with a mythic weapon anchored in the domestic fire.
Agni
Fire as weapon and judge; protects the household by striking what violates order.
Repels and ‘breaks’ hostile intent; functions like a fiery vajra in domestic scale.
4×8 (approx.); imperative ‘prati hara’ gives a strong caesura
Clustered consonants may compress syllable feel; AV recitation often prioritizes formulaic clarity.
Hard consonants (h-r) create a striking, ‘weapon-like’ sonic impact.
Feels like a verbal ‘hit’ synchronized with a mental throw of a fiery bolt.
Establish the domestic fire (gārhapatya) or a prepared ritual fire as the locus of Agni.
Facing the quarter associated with the adversary (or symbolically designating the enemy), the Atharvan priest recites the mantra once or thrice as prescribed by the local śākhā-prayoga.
Optionally accompany recitation with an oblation (ājya) into the fire, identifying the ‘haras’ with the flame that ‘carries back’ hostility.
Conclude with a protective circumambulation of the client/household and a final silent intention (saṃkalpa) of retortion: the hate returns to its source.
Kauśika Sūtra: pratidveṣa/pratyavāya-type procedures (exact sūtra numbering varies by edition; commonly grouped under counter-hate and ‘returning’ rites employing Agni and recitation toward the enemy’s direction).
Atharvan/Brahman officiant as apotropaic technician: he ‘aims’ Agni’s haras through voiced imperative (hara) and controls the ethical framing (enemy explicitly named/mentally fixed).
Recite at the hearth/lamp when immediate threat is felt; keep posture upright, gaze steady.
At first sign of intrusion/harassment; also at dusk for rakṣā.
Householder use; priest optional for extended rites.
Short chanting followed by a grounding action (wash hands/face, step outside briefly) to reset arousal.
Agni (ritual fire) as the operative medium; haras (fiery ‘bolt/heat’) conceptualized as a weapon
Agni; haras as weaponized heat.
Haras is ‘surgical fire’: not a slow burn, but a bolt that breaks the momentum of harm.
Boundary-defense practice for acute stressors (bullying/threats): quick ritual to reduce helplessness.
Hostile person/force characterized by dveṣa.
Counter-strike using Agni’s haras to punish/neutralize the hater.
Verbal missile (mantra) + fire as launcher; can be paired with a small snapping of a twig into the fire at ‘prati hara’ (practice-level, not text-guaranteed).
Cursing, intimidation, spiritual attack.
- हरः (haras)
- Decisive punitive energy; the ‘thunderbolt’ aspect of fire
- प्रति हर (prati hara)
- Counterblow; reversal that prevents the spread of hostile influence
- अस्मान् (asmān)
- The protected circle (family/household/community) as the ritual subject
Decisive protection without lingering hatred.
maṇipūra
One firm exhale on ‘prati hara’, then return to slow breathing.
A compact firebolt forms at the navel and shoots outward, then dissolves; a protective ring remains.
Sharp, present, unhesitating.
Use sparingly; after chanting, consciously release the image of the enemy and return to breath/body sensation.
Pronounce ‘haraḥ’ with audible visarga.; Do not confuse ‘hara’ (imperative) with ‘hara’ as ‘take away’; here it is ‘strike’ by context.; Keep r as a light tap/flap.; Maintain clear ṣṭ in dveṣṭi.
Keep ‘haras’ and ‘hara’ distinct; emphasize the return-action ‘prati’.
agne | yat te haraḥ | tena tam | prati hara | yo ’smān dveṣṭi | yaṃ vayaṃ dviṣmaḥ.
Firm, clipped, ‘weapon-command’ tone.
Lower repetition is traditional for sharp abhicāra-style commands to avoid over-heating the performer’s mind.
7 times
Immediate confrontation, intimidation, or a sense of psychic intrusion.
Right before entering a risky interaction; after receiving threats; at dusk for protection.
Quick restoration of agency and protective confidence.
Not for impulsive retaliation; combine with de-escalation and practical safety measures.
No plant is named; the operative ‘substance’ is Agni’s haras (heat/bolt). Atharvanic therapeutics often substitute a material drug with a cosmological agent (fire/heat) when the target is social hostility rather than bodily pathology. The mantra ‘technologizes’ heat as a directed weapon through the imperative hara and the retortive marker prati.
The verse presumes a household or group (‘us’) requiring protection and an officiant capable of mobilizing divine sanction against an enemy. The explicit naming of an adversary and the controlled, priest-mediated retortion reflect a social world where conflict is managed through ritual expertise, with the Atharvan specialist legitimating and channeling aggression into a sanctioned liturgical form.
The diction is largely shared (Agni, haras, dveṣ-), but the Atharvanic pragmatics are more explicitly performative: the imperative hara plus prati (‘smite back’) foregrounds ritual speech as an instrument of counter-action. The double enmity framing (yo ’smān dveṣṭi … yaṃ vayaṃ dviṣmaḥ) is characteristic of Atharvanic legal-ritual clarity about the target.
Gopatha Brahmaṇa generally grounds Atharvanic efficacy in brahman (formulated speech) and in the correct deployment of deities as functional powers. In this logic, Agni is not merely invoked but operationalized: his tejas becomes a transferable force. The ‘prati’ construction aligns with the broader Atharvanic principle that hostile intent can be ritually reversed when properly articulated and anchored in a sacrificial medium (fire/oblation).
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