Atharva Veda 7.77.2: Kanda 7, Anuvaka 8, Sukta 77, Mantra 2
Sukta 77
यो नो॒ मर्तो॑ मरुतो दुर्हृणा॒युस्ति॒रश्चि॒त्तानि॑ वसवो॒ जिघां॑सति । द्रु॒हः पाशा॒न् प्रति॑ मुञ्चतां॒ सस्तपि॑ष्ठेन॒ तप॑सा हन्तना॒ तम्
yó no márto maruto durhṛṇāyús tiráś-cittāni vasavo jíghāṃsati | druháḥ pāśā́n práti muñcatāṃ sá tapíṣṭhena tápasā hantaná tám ||
What mortal, O Maruts, of evil will and hidden thought, O Vasus, seeketh to slay us—let the nooses of the treacherous be loosed back upon him; with hottest heat smite ye him down.
اے مروت دیوتاؤ، اے واسوؤں، جو کوئی فانی شخص بری نیت اور چھپی ہوئی سوچ کے ساتھ ہمیں مارنا چاہتا ہے، اس دغا باز کے پھندے اس کی طرف کھول دیے جائیں، سب سے تیز گرمی سے اسے گراؤ۔
The meaning
What it says
If any mortal with evil intent and hidden thoughts seeks to kill us, let the nooses of the treacherous be loosened back upon him; smite him with the hottest heat.
The inner meaning
A counter-sorcery psychology: detect covert hostility, refuse internalization, and ‘return to sender’ the binding—undoing the mental noose of fear while invoking intense protective energy to end the threat.
The truth in it
Deception binds; clarity and rightful force unbind. Harmful intent rebounds when met with discerning protection and ethical firmness.
What it is for
- Kind of hymn
- Abhicārika / Apotropaic (Counter-sorcery; enemy-binding reversal)
Its aim
To reverse hostile bindings/nooses back onto a malicious enemy and to destroy him with divine ‘heat’.
Word by Word
Pada patha
यः । नः । मर्तः । मरुतः । दुर्हृणायुः । तिरः-चित्तानि । वसवः । जिघांसति । द्रुहः । पाशान् । प्रति । मुञ्चताम् । सः । तपिष्ठेन । तपसा । हन्तन । तम् ।
- यः
- who (he)who (whoever; hostile person)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- नः
- of us / ourus/our (the client group)Pronounषष्ठी (सम्बन्धे), बहुवचनम्Role AdhikaraṇaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- मर्तः
- a mortalmortal man (human adversary)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot मर्त (प्रातिपदिक) < √मृ (मर्) ‘to die’
- मरुतः
- O MarutsNounपुंलिङ्गः, सम्बोधन, बहुवचनम्Role SampradānaRoot मरुत् (प्रातिपदिक)
- दुर्हृणायुः
- of evil intent / malicious-mindedof evil intent/ill-will; malicious-minded (lit. ‘bad-hearted’)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot दुर्हृणायुस् (प्रातिपदिक; बहुव्रीहिः: दुर्हृणा + आयुस्)
- तिरः
- secretly, stealthilyIndeclinableअव्ययम्Role AdhikaraṇaRoot तिरस् (अव्यय/उपसर्गार्थ)
- चित्तानि
- thoughts, intentionsNounनपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot चित्त (प्रातिपदिक) < √चित् ‘to perceive/think’
- वसवः
- O VasusNounपुंलिङ्गः, सम्बोधन, बहुवचनम्Role SampradānaRoot वसु (प्रातिपदिक)
- जिघांसति
- desires to harm/killseeks to slay, would kill (hostile intention)Verbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot √हन् ‘to strike/kill’ (desiderative stem जिघांस-)
- द्रुहः
- of hostility / of the hostile oneof the deceiver/traitor; of the injurer (druh-: treachery, harm)Nounस्त्रीलिङ्गः, षष्ठी, एकवचनम्Role AdhikaraṇaRoot द्रुह् (प्रातिपदिक) < √द्रुह् ‘to injure, be hostile’
- पाशान्
- nooses, bondsNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot पाश (प्रातिपदिक)
- प्रति
- back, in return, againstback against; in return (reversal onto the enemy)Indeclinableअव्ययम्Role AdhikaraṇaRoot प्रति (उपसर्ग/अव्यय)
- मुञ्चताम्
- let (them) releaselet loose, release (imperative: cast the bonds back)Verbलोट् (आज्ञार्थ), परस्मैपदम्, तृतीयपुरुषः, बहुवचनम्Role KriyāRoot √मुच् ‘to release’
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- तपिष्ठेन
- with the most scorchingwith the hottest/most burning (superlative of heat)Adjectiveनपुंसकलिङ्ग/पुंलिङ्ग-समर्थः, तृतीया, एकवचनम् (तपसा इत्यस्य विशेषणम्)Role KaraṇaRoot तपिष्ठ (प्रातिपदिक; superlative of तपस्/तप्)
- तपसा
- by heat, by ardorwith heat, ardour; punitive burning powerNounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot तपस् (प्रातिपदिक) < √तप् ‘to heat, burn’
- हन्तन
- strike/kill (you all)!smite ye, slay ye (imperative plural)Verbलोट् (आज्ञार्थ), परस्मैपदम्, मध्यमपुरुषः, बहुवचनम्Role KriyāRoot √हन् ‘to strike/kill’
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- यो→यः
- नो→नः. Compound: दुर्हृणायुः (दुर्हृणा+आयुस्, bahuvrīhi). तिरश्चित्तानि split as तिरः + चित्तानि (tiras + cittāni). जिघांसति is desiderative of √हन्. द्रुहः taken as gen. sg. of द्रुह् ‘hostility/hostile (f.)’. सस्तपिष्ठेन interpreted as सः + तपिष्ठेन (saḥ + tapiṣṭhena)
- तपसा हन्तन तम् (instrumental + imperative + object)
Seer, deity and metre
- Rishi
- Atharvanic tradition; Marut-protection type
- Devata
- Maruts (also addressed as Vasus)
- Chandas
- Triṣṭubh-like (longer pāda; metrical audit needed)
- Rasa
- Raudra and Bhayankara
Sāyaṇa glosses the adversary as a human enemy characterized by concealed intent (tiraś-citta). The Maruts are asked to ‘return’ (prati-) the enemy’s bonds (pāśa) upon himself—classic Atharvanic reversal. ‘Tapas’ is punitive burning energy; ‘tapīṣṭha’ intensifies the request for maximal destructive force.
Uncertain (Atharvanic Marut-protection tradition)
Counter-sorcery and protective reversal (pratyanīka) using bonds/nooses imagery; invoking Marut ‘heat’ as a weaponized purification.
A classic Atharvanic pattern: identify hidden aggressor, reverse his binding, and apply divine ‘tapas’ to neutralize—protecting the community without requiring physical confrontation.
Maruts (also addressed as Vasus)
Collective storm-force allied with Indra; guardians who punish treachery and restore right order through wind, thunder, and heat.
Removes ‘bindings’ that manifest as psychosomatic constriction; heat as fever-like purifier in Atharvanic idiom (symbolic, not literal).
Very high: reversal of hostile spells, breaking bonds, frightening off attackers.
4 pādas with extended compounds; triṣṭubh-like cadence with AV irregularities.
Some pādas may run long due to epithets (tiraścittāni, tapiṣṭhena tapasā); AV performance often tolerates such overlength.
Driving and judicial; the ‘return’ (prati) pivot is rhetorically central.
Creates a strong sense of reversal and protection; suitable for decisive warding rites.
Fashion a cord/noose (pāśa) or take a binding thread used in protection rites.
While reciting ‘druháḥ pāśān práti muñcatām’, perform a reversal gesture: twist the cord outward/away from the client, symbolically sending bonds back.
Optionally tie knots while naming the enemy (if known) to ‘fix’ the reversal onto the target.
Offer a ‘hot’ oblation or wave a heated implement (ember/coal in a ladle) to embody ‘tapīṣṭha tapas’.
Conclude by discarding the cord at a boundary (crossroads/riverbank) or burning it, signifying the enemy’s binding and destruction.
Kauśika Sūtra: counter-binding (pāśa-pratyāmnāya) and śatrunigraha rites employing cords/nooses and heated offerings (numbering varies by edition).
Atharvan as counter-sorcery specialist: identifies covert hostility, performs pāśa-reversal, and channels punitive ‘tapas’ through fire-acts and binding technology.
Used when suspecting binding/hexing or covert hostility; can be recited while untying a knot/cord (symbolic release) and then casting it away from the home.
Night protection or immediately after ominous signs/conflict.
Householder may perform; a specialist may add rakṣā-bandhana and perimeter fumigation.
Recite while consciously releasing a clenched fist/knot to embody ‘unbinding’.
pāśa (noose/bond) as ritual metaphor and possible cord-implement; tapas (heat) embodied in fire/embers
Tapas (‘heat’) implies fire/embers as ritual support if performed with offering.
The ‘noose’ is both social and magical coercion; the mantra’s technology is reversal—unbind the victim, bind the aggressor—powered by purifying heat.
Ritual for perceived persecution/paranoia management: structured reversal narrative can reduce helplessness and restore control (while still requiring real-world assessment).
A covert hostile mortal (identified generally, not by name)
Reverse hostile bindings/nooses back onto the attacker; smite/neutralize him with divine heat.
Pratyāhāra-like reversal formula (prati muñc-) + heat weaponization (tapas) + divine enforcement by Marut troop.
Binding spells, treachery, assassination intent, hidden malice.
- दुर्हृणायुः (durhṛṇāyuḥ)
- malice as a corrosive inner disposition
- तिरश्चित्तानि (tiraścittāni)
- covert manipulation; unseen psychological attack
- द्रुहः (druhaḥ)
- betrayal; breach of social dharma
- पाशान् (pāśān)
- binding spells, coercion, obsession, fear-loops
- प्रति मुञ्चताम् (prati muñcatām)
- reversal/return mechanism; counter-binding
- तपिष्ठेन तपसा (tapiṣṭhena tapasā)
- purifying intensity; decisive force that ends the attack
Unbinding fear and coercion; returning intrusive thoughts to their source and re-centering in self-protection.
Manipura
Strong inhale, long controlled exhale while mentally releasing ‘pāśa’ from the torso.
See cords around the body snapping and flying back into a fire/wind vortex away from you.
Steady vigilance without panic.
After chanting, shift to a calming practice (nāḍī-śodhana) so the protective heat does not become agitation.
Keep ‘prati muñcatām’ as a clear pivot with slight pitch rise; end with firm cadence on ‘hantanā tam’.
Articulate consonant clusters (jighāṃsati, tapiṣṭhena) without rushing; maintain four-pāda phrasing.
Forceful but controlled; avoid shouting.
In counter-sorcery contexts, some traditions pair the recitation with knot-untying; keep the action synchronized with ‘muñcatām’ (release).
11 times
Feeling bound by coercion, manipulation, stalking, or persistent ill-will.
When you need a firm protective stance; before sleep if feeling targeted.
Psychological unbinding, restored confidence, sense of energetic boundary.
If there is real danger, seek practical protection (legal/social); do not rely solely on ritual.
The key ‘substance’ is technological rather than botanical: cord/noose and fire-heat. The mantra operationalizes reversal (prati-) and converts physical acts (twisting, knotting, burning) into a juridical return of harm.
It presupposes intra-community conflict and covert aggression (‘hidden thought’). The priest mediates social security by translating suspicion into ritually actionable categories (druh, pāśa) and by authorizing divine violence on behalf of the patron.
While Marut diction is RV-compatible, the explicit mechanics of reversal and binding (pāśa + prati-muc) are more typical of Atharvanic magical jurisprudence, foregrounding technique over praise.
Gopatha’s Atharvanic hermeneutic supports ‘returning’ evil through correctly performed karman: the gods are induced to enforce reciprocity. The verse exemplifies that logic by demanding that the enemy’s own bonds become the instrument of his downfall.
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