Atharva Veda 6.3.2: Kanda 6, Anuvaka 1, Sukta 3, Mantra 2
Sukta 3
पा॒तां नो॒ द्यावा॑पृथि॒वी अ॒भिष्ट॑ये॒ पातु॒ ग्रावा॒ पातु॒ सोमो॑ नो॒ अंह॑सः । पातु॑ नो दे॒वी सु॒भगा॒ सर॑स्वती॒ पात्व॒ग्निः शि॒वा ये अ॑स्य पा॒यवः॑
pā́tāṃ no dyā́vā-pṛthivī́ abhíṣṭaye pā́tu grā́vā pā́tu sómo no áṃhasaḥ | pā́tu no devī́ subhágā sárasvatī pā́tv agníḥ śivā́ yé asyá pā́yavaḥ ||
Let Heaven and Earth protect us for succor; let the Pressing-stone protect; let Soma protect us from distress. Let the Goddess, gracious Sarasvatī, protect us; let Agni protect—(he) whose guardians are auspicious.
ద్యావా-పృథివీ మమ్మల్ని రక్షించుగాక—సహాయార్థం; గ్రావా (సోమ పేషణ రాయి) రక్షించుగాక; సోముడు మమ్మల్ని అంహస్ (కష్టం/పాపపీడ) నుండి కాపాడుగాక. దేవి శుభగా సరస్వతి మమ్మల్ని రక్షించుగాక; అగ్ని రక్షించుగాక—అతని పాయవః (రక్షకులు) శివ (కల్యాణకరులు) అయినవారు.
The meaning
What it says
Heaven-and-Earth, the pressing-stone, Soma, Sarasvatī, and Agni are asked to protect the reciters—especially from aṃhas (distress/harm).
The inner meaning
Protection through supports of life and ritual technology: groundedness (Earth), perspective (Heaven), disciplined effort (grāvā), restorative clarity (Soma), auspicious speech/flow (Sarasvatī), and purifying will/heat (Agni).
The truth in it
Well-being is guarded by both environment (cosmic parents) and disciplined practice (tools, rites, speech, inner fire). Harm is reduced when one’s life is aligned with sustaining rhythms.
What it is for
- Kind of hymn
- Śānti / Rakṣā (Protective litany; ritual-implement apotropaics)
Its aim
To secure aid and avert ‘aṃhas’ (harm/distress) by mobilizing cosmic parents, Soma-rite technology, Sarasvatī’s auspiciousness, and Agni’s purifying guardianship.
Word by Word
Pada patha
पा॒ताम् । नः॑ । द्यावा॑-पृथि॒वी । अ॒भिष्ट॑ये । पातु॑ । ग्रावा॑ । पातु॑ । सोमः॑ । नः॑ । अंह॑सः । पातु॑ । नः॑ । दे॒वी । सु॒भगा॑ । सर॑स्वती । पातु॑ । अ॒ग्निः । शि॒वा । ये । अ॒स्य । पा॒यवः॑ ।
- पाताम्
- let (them) protectlet (two) protect (dual benedictive)Verbलोट् (आज्ञार्थ), प्रथमपुरुष, द्विवचनRole क्रियाRoot पा (धातु)
- नः
- of us / for usus, ourPronounषष्ठी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (हित/लाभ-सम्बन्धः)Root अस्मद्
- द्यावापृथिवी
- Heaven-and-EarthHeaven-and-Earth; cosmic parents as encompassing shelterNounस्त्रीलिङ्ग, प्रथमा, द्विवचन (द्वन्द्वः)Role कर्तृRoot द्यावापृथिवी (समास-प्रातिपदिक)
- अभिष्टये
- for help / for protectionfor aid, for succor; in the desired protective crisis-responseNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot अभिष्टि (प्रातिपदिक)
- पातु
- let (him/it) protectlet protect (singular benedictive)Verbलोट्, प्रथमपुरुष, एकवचनRole क्रियाRoot पा (धातु)
- ग्रावा
- the pressing-stonepressing-stone; Soma-rite implement, here a talismanic protector by metonymyNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot ग्रावन् (प्रातिपदिक)
- पातु
- let protectVerbलोट्, प्रथमपुरुष, एकवचनRole क्रियाRoot पा (धातु)
- सोमः
- SomaSoma; purifying, strengthening, demon-repelling draughtNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot सोम (प्रातिपदिक)
- नः
- of us / for usus, ourPronounषष्ठी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (हित/लाभ-सम्बन्धः)Root अस्मद्
- अंहसः
- from distress / sinfrom distress, sin, narrowness, harm; any constricting evil (disease/curse)Nounनपुंसकलिङ्ग, पञ्चमी, एकवचनRole अपादानRoot अंहस् (प्रातिपदिक)
- पातु
- let protectVerbलोट्, प्रथमपुरुष, एकवचनRole क्रियाRoot पा (धातु)
- नः
- us / for usus, ourPronounषष्ठी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (हित/लाभ-सम्बन्धः)Root अस्मद्
- देवी
- the goddessNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot देवी (प्रातिपदिक)
- सुभगा
- fortunate, graciouswell-portioned, gracious, auspicious; bringer of good fortune and wellbeingAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (देवी-विशेषणम्)Role कर्तृ (विशेषणम्)Root सुभग (प्रातिपदिक)
- सरस्वती
- SarasvatīSarasvatī; goddess of inspired speech and healing waters; protector in ritesNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot सरस्वती (प्रातिपदिक)
- पातु
- let protectVerbलोट्, प्रथमपुरुष, एकवचनRole क्रियाRoot पा (धातु)
- अग्निः
- AgniAgni; fire as purifier, guardian at thresholds, consumer of evilNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot अग्नि (प्रातिपदिक)
- शिवाः
- kind, auspiciousAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (पायवः-विशेषणम्)Role कर्तृ (विशेषणम्)Root शिव (प्रातिपदिक)
- ये
- whowho/which (plural)Pronounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- अस्य
- of him / of this (Agni)of him/its (of Agni)Pronounपुं/नपुं, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root इदम् (सर्वनाम-प्रातिपदिक)
- पायवः
- protectors, guardiansprotectors/guardians (lit. ‘guarding ones’); Agni’s kindly guardianship-powers/flamesNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot पायु (प्रातिपदिक)
Sandhi Notes
- द्यावा॑पृथि॒वी → द्यावापृथिवी (द्वन्द्व-समासः; आ + प् संधिः). पात्व॒ग्निः → पातु + अग्निः (उकारस्य अवग्रह-लोपः/उ-आ संधिः). शि॒वा ये → शिवाः + ये (विसर्ग-लोपः/सवर्ण-सन्धिः). Other words are already in pada-like form
- accents ignored for morphology
Seer, deity and metre
- Rishi
- Atharvanic
- Devata
- Dyāvā-Pṛthivī, Grāvā, Soma, Sarasvatī, Agni
- Chandas
- Anuṣṭubh (approx.)
- Rasa
- Shanta and Adbhuta
Sayana notes the deliberate inclusion of both cosmic supports (Dyāvā-Pṛthivī) and ritual implements (grāvā) as protectors: the rite’s technology itself becomes apotropaic. ‘Aṃhas’ is broadly ‘harm/distress/sin’—anything constricting wellbeing. ‘Agni’s pāyavaḥ’ are his protective aspects (flames/attendants) characterized as śivāḥ, i.e., beneficent rather than destructive.
Atharvanic (protective litany)
Śānti-rakṣā with ritual-implement apotropaics; integrating household safety with soma-rite symbolism.
Shows Atharvanic domestication of grand Vedic ritual: even implements (grāvā) become household guardians when named in mantra.
Dyāvā-Pṛthivī, Grāvā, Soma, Sarasvatī, Agni
Cosmic parents provide shelter; Soma provides relief from aṃhas; Sarasvatī orders speech and fortune; Agni purifies and wards off impurity; the grāvā symbolizes rite-as-technology that secures protection.
Soma as restorative; Sarasvatī as harmonizing flow; Agni as purifying/digestive force.
Averting distress (aṃhas) through cosmic support + purificatory fire + auspicious speech-flow.
4×8 (with minor Atharvanic irregularity around compound names)
List-driven anuṣṭubh: deity compounds can create 7/9-syllable drift without breaking recitational flow.
Balanced, hymn-like; the repeated ‘pātu’ produces a protective refrain.
Grounding and clarifying; evokes ritual steadiness and safety.
Seat the client between a water-vessel and a small fire (domestic agni) to bracket protection by water and flame.
Recite the first half while touching the ground and looking upward (invoking Earth/Heaven).
Recite ‘pātu grāvā’ while holding or touching a stone (or a substitute) as a protective implement.
Recite ‘pātu somaḥ’ over a consecrated drink; administer or sprinkle for removal of aṃhas.
Recite Sarasvatī and Agni clauses while making a small oblation (or wafting smoke) to seal protection.
Kauśika Sūtra: śānti and rakṣā recitations with water/fire and boundary-protection (general; AV 6.3 used as protective anuvāka).
Atharvan priest as domestic protector: coordinates implements (stone, water, fire) with mantra to create a multi-layered protective field.
Recite near the hearth/fire; optionally with a sip of water and a brief offering (ghee) to Agni; for protection from ‘aṃhas’ during difficult periods.
Morning/evening; before study/recitation; before important household work.
Householder may recite; purohita if performed as a fuller śānti with offerings.
KauśS rakṣā/śānti contexts commonly pair such verses with fire and water actions; exact citation requires edition mapping.
Recite before starting work/study to reduce distress and invite clarity.
Soma; pressing-stone (grāvā); fire (Agni); healing waters/river-goddess Sarasvatī
Sarasvatī as river-goddess (healing flow)
Agni explicitly
Substances/implements become protectors: Soma heals from within; Agni burns impurities; Sarasvatī’s flow restores auspicious order; grāvā represents disciplined extraction of essence from hardship.
Agni and Soma can be read as balancing digestive fire and cooling/restorative essence (ojas-like).
Coping with distress: combining grounding (nature), routine/discipline, calming nourishment, and cognitive clarity (speech/learning).
Protection and succor; warding off aṃhas (distress, harm, constriction).
Apotropaic invocation of cosmic parents + sacralization of ritual tools (grāvā, Soma) + purificatory fire-seal (Agni).
General adversity, misfortune, moral/ritual ‘tightness’ signaled by aṃhas.
Auspiciousness (subhagā) and stability of household rites.
- द्यावापृथिवी (dyāvā-pṛthivī)
- total habitat; stability and meaning-horizon
- अभिष्टये (abhiṣṭaye)
- turning toward support; help-seeking as sacred
- ग्रावा (grāvā)
- disciplined pressure that extracts essence; effort that yields medicine
- सोमः (somaḥ)
- refreshment, luminous mind, restorative joy
- अंहसः (aṃhasaḥ)
- constriction, guilt, adversity; the ‘tightening’ force
- सरस्वती (sarasvatī)
- healing flow of speech, learning, auspicious order
- अग्निः (agniḥ)
- purification, digestion, protective heat
- शिवा ये अस्य पायवः (śivā ye asya pāyavaḥ)
- benign protectors around transformative power
Grounding between Heaven and Earth; refine speech and inner fire to dispel aṃhas.
Manipura (Agni/digestion) with support from Muladhara (Earth grounding)
Even breathing; brief kapalabhati avoided if anxious—prefer slow exhale while mentally repeating ‘pātu’.
Agni as a small steady flame at navel; Sarasvatī as cool stream through throat and mind; Soma as moonlight in the heart.
Steady sattvic composure with alertness.
Chant once, then sit quietly imagining earth-sky support; end with a small act of cleanliness/order (śauca) to embody śānti.
Plain saṃhitā recitation; emphasize cadence on repeated ‘pātu’.
Keep compounds clear: dyāvā-pṛthivī; subhagā sarasvatī; do not swallow consonant clusters.
Warm and steady; slightly bright on Sarasvatī and Agni names.
When used domestically, pair with a small act (lighting lamp, offering a drop of ghee) to ‘anchor’ the mantra’s protective claim.
3 times
Periods of distress, household instability, fear of misfortune, before study or ritual.
At dawn or dusk; before beginning demanding tasks; when feeling constricted by worry (aṃhas).
Greater steadiness, relief from distress, sense of auspicious protection.
If using fire offerings, follow safety; keep practices simple and non-hazardous indoors.
Soma is paired with its extraction technology (grāvā), indicating that efficacy lies not only in substance but in process and apparatus. The mantra sacralizes the tool as an agent of protection, anticipating later ‘ritual object as amulet’ logic in Atharvanic medicine.
It integrates high cosmology (Heaven/Earth) with domestic ritual technology (stone, fire), implying that household protection depends on access to sanctioned ritual forms. Sarasvatī’s presence highlights the prestige of correct speech/mantra as a social resource.
The protective benedictive chain (pātu...) is Atharvanic in its pragmatic repetitiveness. The personification of grāvā as protector is RV-known but here deployed less as praise and more as direct apotropaic instrumentality.
Gopatha’s theory that implements and offerings, when ‘taken up’ by brahman (mantra), become efficacious supports is exemplified here: the pressing-stone and Soma are not inert but activated guardians within a śānti framework.
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