Atharva Veda 4.21.7: Kanda 4, Anuvaka 3, Sukta 21, Mantra 7
Sukta 21
प्र॒जाव॑तीः सू॒यव॑से रु॒शन्तीः॑ शु॒द्धा अ॒पः सु॑प्रपा॒णे पिब॑न्तीः । मा व॑ स्ते॒न ई॑शत॒ माघशं॑सः॒ परि॑ वो रु॒द्रस्य॑ हे॒तिर्वृ॑णक्तु
prajā́vatīḥ sūyávase ruśántīḥ śuddhā́ ā́paḥ suprapā́ṇe píbantīḥ | mā́ vaḥ stená īśata mā́ghaśaṃsaḥ párī vo rudrásya hetír vr̥ṇaktu ||
Fruitful, shining, to good pasture bound, pure—drinking the waters at the well-provided watering-place—let not the thief get mastery over you, nor the evil-reviler: round about you let Rudra’s weapon fence you in.
پھل دار، چمکتی ہوئی، اچھے چراگاہ کی طرف جاتی ہوئی، پاک - اچھی فراہم والے پانی کے مقام پر پانی پیتی ہوئی - تم پر چور قابض نہ ہو، نہ برا کہنے والا، تمہارے گرد ردر کا ہتھیار تمہاری حفاظت کرے۔
The meaning
What it says
The cows are described as fruitful and shining, going to good pasture, pure, drinking clean waters at a well-provided watering place. May no thief or evil speaker gain power over them; may Rudra’s weapon encircle them as a fence.
The inner meaning
Prosperity requires both nourishment (pasture, water) and protection (against theft, slander). The psyche seeks a secure boundary so growth can continue without fear.
The truth in it
Fertility and flourishing depend on clean resources and strong safeguards—material, social, and spiritual.
What it is for
- Kind of hymn
- Paustika (Prosperity) with Rakṣoghna/Apotropaic (Protection)
Its aim
To protect cattle at pasture and watering from theft and hostile malediction, ensuring fertility and health of the herd.
Word by Word
Pada patha
प्रजावतीः । सूयवसे । रुशन्तीः । शुद्धाः । आपः । सुप्रपाणे । पिबन्तीः । मा । वः । स्तेनः । ईशत । माघशंसः । परि । वः । रुद्रस्य । हेतिः । वृणक्तु ।
- प्रजावतीः
- offspring-bearing, fruitfulfruitful, progeny-bearing; increasing herd/household fertilityAdjectiveस्त्रीलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्तृ (पिबन्तीः इत्यस्य) / विशेषणम्Root प्रजावत् (प्र-जा + वत्)
- सूयवसे
- for good pasture/grassunto good pasture/grass; nourishing fodder as prosperity-conditionNounनपुंसकलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (उद्देश्य/हित) / प्रयोजनRoot सूयवस्
- रुशन्तीः
- shining, radiantshining, ruddy-bright; auspiciously radiant (healthy)Adjective (present participle)स्त्रीलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्तृ (पिबन्तीः इत्यस्य) / विशेषणम्Root रुशत् (√रुश्/रुच् ‘to shine, be bright’)
- शुद्धाः
- purepure; ritually uncontaminated, fit for protectionAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (पिबन्तीः इत्यस्य) / विशेषणम्Root शुद्ध (√शुध् ‘to purify’)
- अपः
- watersNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (पिबन्तीः) / विषयRoot अप्
- सुप्रपाणे
- at/with good drinking (place/condition); well-supplied for drinkingat the good watering-place/trough; well-provided drinking spotAdjective (epithet)नपुंसकलिङ्ग/पुंलिङ्ग, सप्तमी, एकवचन (स्थाने)Role अधिकरण (स्थान/अवस्था) / विशेषण-प्रयोगRoot सुप्रपाण (सु-प्र-पा-ण) अथवा सुप्रपान (सु-प्र-√पा ‘to drink’)
- पिबन्तीः
- drinkingdrinking; the cows (fem.) taking in life-sustaining waterVerb (present participle)स्त्रीलिङ्ग, प्रथमा, बहुवचन (वर्तमान कृदन्तः)Role कर्तृRoot √पा (पिबति) ‘to drink’
- मा
- do notlet not; prohibitive charmParticle (prohibitive)निषेधार्थक अव्ययRoot मा
- वः
- of you / you (pl.)you/your; addressed to the cows/household herdPronounषष्ठी/द्वितीया, बहुवचन (एन्क्लिटिक)Role सम्बन्ध (gen.) / कर्म (acc.) सन्दर्भानुसारRoot युष्मद्
- स्तेनः
- thiefthief; cattle-raider, a concrete social threatNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (ईशत इत्यस्य)Root स्तेन
- ईशत
- may (he) have power over / may controlrule over, have power over; gain mastery/harmVerbलोट्/विधिलिङ्-प्राय (आशीर्लिङ्ग/विधि), प्रथमपुरुष, एकवचनRole क्रियाRoot √ईश् ‘to rule, have power’
- माघशंसः
- malicious slanderer / ill-wisherevil-tongued reviler; one who utters harmful praise/blame (magical-social aggression)Noun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (ईशत इत्यस्य) / स्तेनस्य विशेषणम् (समासार्थे)Root माघशंस (मा-घ-शंस) ‘evil-speaking/ill-praising’
- परि
- aroundaround; encircling protectionPreverb/Indeclinableउपसर्ग/अव्ययRoot परि
- वः
- you (pl.)you/your; again the herdPronounद्वितीया, बहुवचन (एन्क्लिटिक)Role कर्म (वृणक्तु इत्यस्य)Root युष्मद्
- रुद्रस्य
- of Rudraof Rudra; the fierce protector whose weapon wards offProper nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (gen.)Root रुद्र
- हेतिः
- missile, weapon; strokemissile/weapon; here a protective, encircling deterrentNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (वृणक्तु इत्यस्य)Root हेति
- वृणक्तु
- may (it) ward off / protectlet it ward/cover/enclose; apotropaic enclosureVerbलोट्, प्रथमपुरुष, एकवचनRole क्रियाRoot √वृ (वृणक्ति) ‘to choose, ward off, cover/protect’
Sandhi Notes
- पदच्छेदः (सम्भाव्य): प्रजावतीः | सूयवसे | रुशन्तीः | शुद्धाः | अपः | सुप्रपाणे | पिबन्तीः || मा | वः | स्तेनः | ईशत | माघशंसः || परि | वः | रुद्रस्य | हेतिः | वृणक्तु ।
- 1) ‘अपः’ इति प्रथमा बहुवचनम्
- ‘शुद्धाः, प्रजावतीः, रुशन्तीः’ इत्यादि स्त्रीलिङ्ग-विशेषणानि तासां ‘अपाम्’ विशेषणरूपेण।
- 2) ‘सुप्रपा॒णे’ पदे दीर्घस्वर-प्रयोगः वैदिकः
- अर्थतः ‘सु-प्रपान’/‘सुप्रपाण’ इति विशेषणं, सप्तमी-एकवचनं (अधिकरणे) इति ग्रहणम्।
- 3) ‘मा वः’ = मा + वः (एन्क्लिटिक सर्वनाम), सन्ध्यभावः।
- 4) ‘परि वो’ = परि + वः।
Seer, deity and metre
- Rishi
- Atharvanic tradition (hymn-level attribution varies by anukramaṇī)
- Devata
- Rudra (as protector) and the Cows/Waters as operative supports
- Chandas
- Triṣṭubh-like cadence (requires metrical verification)
- Rasa
- Shanta and Vira
Sāyaṇa construes the verse as a cattle-protection charm: fertility (prajāvatīḥ) and good grazing/watering are named to stabilize prosperity, while concrete dangers—cattle-theft and hostile speech (māghaśaṃsa)—are negated. Rudra’s ‘heti’ is interpreted as a terrifying deterrent that encircles the herd, functioning as a ritualized perimeter.
Anukramaṇī-variable / Atharvanic redactional attribution
Paustika cattle-protection with rakṣoghna overlay: securing pasture-and-water prosperity while warding theft and malediction via Rudra’s perimeter weapon.
Illustrates Atharvan pastoral magic: prosperity is managed through ecological purity (water/pasture) and social defense (anti-theft, anti-slander), sealed by Rudra’s frightening-but-protective power.
Rudra (protector); supported by Cows and Waters
Rudra governs liminal dangers and wards off hostile forces; his ‘weapon’ becomes a protective fence rather than a threat when properly invoked.
Indirect: protects the herd’s health by preventing stressors (theft, curse) and ensuring clean water access.
Strong perimeter defense (pari-vṛṇakti) against human and unseen hostility.
4×~11; descriptive first half, prohibitive middle, protective closure.
Pastoral descriptive compounds can stretch cadence; AV performance keeps clear syntactic breaks.
Flowing pastoral imagery followed by sharp prohibitions (‘mā…’), ending in a sealing cadence.
Creates a felt boundary: calm nourishment imagery → firm ‘no’ to threats → protective enclosure.
At the watering-place or before driving cattle to pasture, the officiant recites the mantra facing the herd.
Establish a protective ‘circle’ (paridhi) conceptually by circumambulating the herd or sprinkling water around them while reciting ‘pari vo’.
Optionally, set a boundary-marker (rope/branch) as a physical analogue of Rudra’s encircling ‘heti’.
Kauśika Sūtra: cattle-protection (go-rakṣaṇa) and pasture/watering rites (general locus; exact numbering depends on Kauśika edition).
Atharvan priest acts as herd-protector, deploying prohibitives (mā) and the Rudra-weapon imagery to ‘bind’ threats and secure the perimeter.
Recite when taking cattle to pasture or to water; mark the herd’s boundary with a circumambulation or sprinkling; invoke Rudra as guardian at the pasture edge.
Before grazing; at the watering place; during times of theft risk or community conflict.
Herdsman/householder can recite; Atharvan priest may add boundary rite (parikrama) and protective marking.
Use as a blessing for farm animals; pair with practical measures: secure fencing, clean troughs, community vigilance.
Waters (āpaḥ); Pasture/grass (sūyavasa); Rudra’s weapon (heti) as protective perimeter
Explicit: śuddhā āpaḥ (pure waters) and watering place (suprapāṇa).
Pure water and good pasture are the ‘dietary medicine’; Rudra’s weapon is the ‘surgical boundary’ preventing loss and contamination.
Herd vulnerability: stress, loss, reduced fertility; ‘evil eye’/malediction effects; contamination risk via water.
Combine pure resource imagery (śuddhā āpaḥ) with apotropaic prohibition (mā…) and Rudraic perimeter sealing (heti).
Emphasis on śuddhi (purity) and prevention; parallels to protecting ojas in a herd/community through clean water and reducing stressors.
Biosecurity and animal welfare: clean water supply, safe grazing, theft prevention, reducing stress to maintain fertility and health.
Cattle herd (and by extension the household’s wealth).
Ensure cattle fertility and health through clean pasture/water and protect them from theft and hostile speech by Rudra’s enclosing weapon.
Descriptive ‘ideal-state’ invocation (what the cows are/should be) + prohibitions + perimeter sealing by deity-weapon.
Theft, envy/slander, curses, predators/hostile forces (implied).
Cattle fertility, milk yield, herd growth, pastoral success.
- प्रजावतीः (prajāvatīḥ)
- reproductive vitality; generativity in life/projects
- सूयवस (sūyavasa)
- right livelihood and supportive environment
- रुशन्तीः (ruśantīḥ)
- health, radiance, good omen
- शुद्धा आपः (śuddhā āpaḥ)
- clean inputs—nutrition, information, relationships
- सुप्रपाण (suprapāṇa)
- adequate infrastructure; reliable care systems
- स्तेन (stena)
- leakage of resources; exploitation; burnout drains
- माघशंस (māghaśaṃsa)
- toxic speech, envy, reputational harm
- रुद्रस्य हेतिः (rudrasya hetiḥ)
- protective boundary force; deterrence; immune perimeter
- परि वृणक्तु (pari vṛṇaktu)
- containment—healthy limits that enable growth
Create ‘clean inputs, strong boundaries’: purify what you take in (āpaḥ) and enclose yourself from toxic influences (heti as boundary).
Mūlādhāra (security/resources) and Viśuddha (speech—protection from māghaśaṃsa).
Slow inhale imagining pure water rising; exhale imagining a protective ring forming around the body.
A herd within a luminous circle; outside, theft and malice cannot cross; inside, water is clear and grass abundant.
Grounded vigilance without paranoia.
Chant once, then silently repeat ‘pari vo rudrasya hetir vṛṇaktu’ 9 times while visualizing a protective boundary around home/resources.
Maintain calm tone in descriptive pādas; sharpen slightly on the prohibitions (‘mā…’); seal with a steady final cadence on ‘pari…vṛṇaktu’.
Do not rush the long descriptive compounds; make ‘śuddhā āpaḥ’ crisp and pure-sounding; emphasize ‘pari’.
Protective but not aggressive; clear articulation suitable for outdoor recitation.
Atharvan cattle-protection is performative: chant while actually moving with the herd or marking the boundary for maximal traditional ‘fit’.
3 times
Protecting livestock/resources; safeguarding one’s livelihood from theft, envy, and reputational harm; ensuring clean water and good ‘inputs’.
Before workday begins; when managing resources; during community tension; when feeling ‘drained’ by exploitative demands.
Greater sense of security and stewardship; motivation for practical protection and hygiene; reduced anxiety about loss.
Pair with real-world security and veterinary care; avoid scapegoating others—use the mantra to strengthen stewardship and boundaries.
The verse is ecological rather than pharmacological: pasture (sūyavasa) and water are the ‘inputs’ of herd health. The mantra sacralizes these resources and frames them as conditions of fertility and protection.
Cattle-raiding and reputational aggression (‘evil reviler’) are treated as parallel threats, showing a society where wealth (cows) and speech-acts (praise/blame, curse) both structure power. Rudra’s weapon supplies supra-human enforcement where human policing is insufficient.
The prohibitive-apotropaic style (mā… īśata) and explicit naming of social criminals (stená) is more domestic-pragmatic than typical RV praise-hymns, though Rudra’s martial protection is RV-continuous.
Gopatha’s Atharvanic theory often treats boundaries and encirclement as ritual technologies: speech establishes a protective enclosure. Rudra’s ‘heti’ becomes a bandhu for the ritual perimeter that repels both physical and verbal harm.
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