# Atharva-Veda Samhita/Book VIII/Hymn 8

8. To conquer enemies.
Found also in Pāipp. xvi.; ⌊but the order of vss. 3 and 4 is inverted; likewise that of vss. 6 and 7⌋. ⌊"Verses" 22-24 are prose, in Brāhmaṇa style—-Whitney's treatment of this hymn is doubtless only a rough first draft, which he would have revised thoroughly had his life been spared. The understanding of this hymn is so peculiarly dependent upon an understanding of the ritual that I have felt obliged to present the latter with exceptional fulness—without attempting, however, to revise W'ss version into entire accordance therewith.⌋
⌊Vāit. does not notice the hymn. Its principal use by Kāuç. is in the army rites of the 16th kaṇḍikā. In the previous one (15. 11), vs. 22 is used with v. 2. 6 etc. when the king mounts a new chariot. And at 73. 5, among the citations for the morning and evening oblations, is one that bears a marked resemblance to our vs. 14.⌋
⌊The text of the "army rites" (16. 9-20), cites expressly vss. 1, 2, and parts of 24, and is indeed largely made up of the names of the objects mentioned in the hymn (see below). Not only Dārila, but also Keçava (Bl., p. 314$^{28ff.}$), and the introd. which SPP. gives (p. 658-9) in lieu of the lost comm., all present instructive details.⌋
⌊With vs. 1, the sorcerer twirls a fire-drill (16. 9) made of açvattha and badhaka sticks (16. 11: cf. vss. 3, 4). Thereupon, while reciting the first half of vs. 2, he lays down some "old rope" (jīrṇa-rajju, Dār.: apparently to serve as tinder?) "in the place where the sparks [from the fire-drill] fall" (so Dār. and Keç.). When the smoke appears, he exorcises it with the words
dhūmám parādṛ́çyā ’mitrā hṛtsú ā́ dadhatām bhayám.
This is the second half of our verse 2, with agním left out. When the flame breaks out (agniṁ jātam), he addresses it with
agním parādṛ́çyā ’mitrā hṛtsú ā́ dadhatām bhayám.
This is the same half-verse, with dhūmám left out. See Keç., p. 314$^{33ff.}$, SPP., p. 658$^{18-19}$.—This now is the fire for the "army rites."⌋
⌊Upon it, with use of h. 8, is placed successively (16. 14) fuel of açvattha, badhaka, tājad-bhan̄ga ('castor-oil plant'), āhva (palāça), khadira, and çara ('reeds'). These things are all mentioned in vss. 3-4; Dārila's list (n. to 48. 1) agrees entirely with this: cf. also BI., p. xliv.—Next follows the bestrewing of the tracks of the hostile army with various symbolical objects, to wit: first (16. 15), "the fetters aforesaid" (at 14. 28) of hemp and of muñja-grass smeared with in̄giḍa; then (16. 16-17), "traps [? kū́ṭa: see n. to vs. 16] of açvattha, "hempen nets," and "stakes of badhaka." Various expressions in the hymn may be taken either as allusions to these objects or ​else as suggesting their use: such are the "fetters" of vss. 10, 16; the "trap" of vs. 16; the "net" of vss. 4-8 and 18; the "net-stakes" of vss. 5, 12.⌋
⌊Finally, with "hail to these" (svā́hāi ’bhyás of vs. 24), the sorcerer makes, with his right hand, for his friends (16. 18) an oblation in the fire kindled with the drill of badhaka; and with "wail to those" (durā́hā ’mī́bhyas of vs. 24), he makes, with his left, in the same fire an oblation of the uncanny in̄giḍa for the destruction of the army of his enemies (16. 19). Then, setting up a branch of red açvattha to the north of his fire, he winds it with threads of blue and red with the last pāda of vs. 24, and moves it to the south (16. 20).⌋
⌊In counter-sorcery, in̄giḍa is the regular surrogate for ghee (Kāuç. 47.3). In the rites accompanying iii. 6 (the hymn is notably affiliated with ours in respect of substance and expression: cf. "fetters," açvattha, khadira; cf . also viii. 8. 3 a with iii. 6. 2 a; 10 a, b with 5 a, b; 19 c with 7 c), it is used (48. 4) for smearing the threads or symbolical fetters; similarly at 14. 28, above; and again (with vi. 75: Kāuç. 48. 31) with a leaf of red açvattha.⌋
⌊A most interesting critical result is won from the study of the ritual use of our hymn, to wit: that here (vs. 2 c) we have an instance in which both alternatives (dhūmám and agním) of an ūha have been adopted into the received text. This has given it a semblance of metrical blemish (Henry, Bloomfield, and Whitney all suggest the excision of amítrāḥ), the true meaning of which has been missed by the Occidental exegetes. SPP. (as above) understands Keçava's introd. to Kāuç. 14 aright and explains it clearly, p. 658$^{18}$.—It may be noted that Ppp. unintelligently, with its agniṁ dhāmaṁ (intending dhūmaṁ), has both alternatives, but in the wrong order.⌋
1. Let Indra the shaker shake (math) [them], he the mighty hero, stronghold-splitter, in order that we may slay by thousands the armies of our enemies.
Quoted in Kāuç. 16.9 ⌊see introd.⌋.
2. Let the putrid rope, breathing on [it], make yonder army putrid; seeing afar smoke, fire, let our enemies set fear in their hearts.
Ppp. reads agniṁ dhāmaṁ in c. The different parts of the verse are quoted in Kāuç. 16. 10, 12, 13, where the 'putrid rope' appears to be understood as an actual rope which is burnt, and of which the 'smoke' and 'fire' are to frighten the foe. It is perhaps quite as likely that the ceremony is founded on a crass misinterpretation of the verse, and that the 'rope' is a poisonous serpent (as conjectured by Ludwig). The omission of amítrās in d would rectify the meter. ⌊With regard to the last and to the whole verse, see the introd.⌋
3. Crush yonder men out, O açvattá; devour (khād) them speedily, O khadirá; let them be suddenly ⌊tājád⌋ broken ⌊bhāñj⌋ like hemp bhán̄ga⌋; let the slayer (vádhaka) slay (han) them with deadly weapons (vadhá).
4. Let the rough-called one make yonder men rough (paruṣá); let the slayer slay them with deadly weapons; let them be broken quickly like a reed (çará), tied together with a great net.
Ppp. combines çare ’va in c,* and has at the end (as in 3 d) saṁcitās; it puts the verse before our vs. 3. The Pet. Lexx. conjecture paruṣāhvá to be 'a kind of reed.' ⌊For the materials of the sorcery, and the "net," cf. introd.⌋ *⌊As the meter requires; why then does not the Anukr. call the vs. a purastādbṛhatī and have done with it?⌋
5. The atmosphere was the net; the great quarters [were] the net-stakes; therewith encircling [them], the mighty one (çakrá) scattered away the army of the barbarians (dásyu).
Ppp. has an easier but virtually equivalent version of c, d: tenā ’bhidhāya senām indro dasyūn apā ’vapat. Vss. 5-8 are translated by Muir (v. 88). ⌊"Net-stakes": cf. introd.—For "encircling" W. first had "girding"; abhi-dhā carries the idea of bridling, curbing, or restraining: cf. vss. 7, 8, 9 and note to iii. 11. 8.⌋
6. Since great [is] the net of the great mighty one, the vigorous (vājínīvant)—therewith do thou crowd (ubj) down upon all [our] foes, that no one soever of them may be released.
Ppp. adds to our first half-verse (with rocanāvatas for vāj- in b) the second half-verse of our 7 (omitting nyarbudaṁ and reading at the end senām), then putting the whole after 7. All the mss. accent múcyātāi, which, though supported by the usage of sundry Vedic texts (including even RV.), was emended in our edition to agree with the Atharvan accentuation elsewhere. ⌊Henry would read móci, of which he holds mucyā́tāi to be a gloss.⌋
7. Great, O Indra, hero (çū́ra), is the net of thee that art great, that art worth a thousand, that hast hundred-fold heroism; therewith encircling the army of the barbarians, the mighty one slew a hundred, a thousand, ten thousand, a hundred million.
The translation follows Ppp. (see under the preceding verse) in reading senām at the end. Instead of our c, d, Ppp. has tena ny ubja maghavann amitrāṅ çaçvatībhyaḥ.
8. This great world was the net of the great mighty one; by that net of Indra do I encircle all yon men with darkness.
9. Debility, formidable ill-success, and mishap that is not to be exorcised away (an-apavācaná), toil, and weariness, and confusion—with these do I encircle all yon men.
​10. To death do I deliver those yonder; with fetters of death [are] they bound (sā); the sad messengers that are death's—them I lead them to meet, having bound (bandh) [them].
Ppp. reads khālās for aghalās in c, and at the end baddhān. All our mss. agree in giving the abbreviated form badhvā́. ⌊"Fetters": cf. introd.⌋
11. Lead ye them, O messengers of death; O messengers of Yama, restrain (apa-umbh) [them]; be they slain to more than thousands; let Bhava's club (? matyà) shatter them.
Ppp. reads for a mṛtyudūtā amuṁ nayata; d is corrupt, but apparently is the same with our d.
12. The Perfectibles (sādhyá) go lifting with force one net-stake, the Rudras one, the Vasus one; by the Ādityas one is lifted.
Ppp. has for second half-verse: rudrā dvitīyaṁ vasavas tṛtīyam ādītyāir ekā udyatā.
13. Let all the gods from above go crowding with force; let the An̄girases go slaying midway the great army.
Ppp. has at the end vadhāis instead of mahīm.
14. The forest trees, them of the forest trees, the herbs and the plants, what is biped, what is quadruped I despatch (iṣ), that they may slay yonder army.
'Them of the forest trees,' vānaspatyān, acc. pl. masc.; the lexicographers explain the word to mean 'fruit tree with conspicuous flowers.' At the end both of this verse and of the next, Ppp. reads hatāṁ. Bp. reads dvi॰pát in c. ⌊For the citation in Kāuç. 73. 5, see introd.⌋
15. The Gandharvas and Apsarases, the serpents, the gods, the pure-folks, the Fathers, those seen, those unseen I despatch, that they may slay yonder army.
Ppp. makes devān and sarpān change places ⌊and reads hatāṁ again at the end⌋. ⌊Muir, v. 296, cites MBh. ii. 11. 45 = 461, where the Fathers are divided into seven troops, four of embodied and three of bodiless.⌋
16. Here are spread the fetters of death, which stepping into thou art not released; let this horn (kū́ṭa) slay of yonder army by thousands.
Ppp. gives for a mṛtyupaçā yama ⌊that is, ime?⌋ yuktā. Kāuç. (16. 16) speaks of kūṭas of açvattha[-wood] and nets of hemp.' ⌊Geldner, Ved. Stud. i. 139, renders the vs. and takes kū́ṭa as "trap"; SPP., p. 659$^{13}$, says niṣādānām prāṇibandhanam; Bl., p. 119 (see esp. p. 585), "hammer."⌋
17. The hot drink (gharmá) [is] kindled with fire, this thousand-slaying oblation (hóma); both Bhava and the spotted-armed one—O Çarva, slay ye (two) yonder army.
All the mss. read bhávas at beginning of c; our edition emends to bhavás. The common construction bhaváç ca...çárva...hatam (cf. the next verse) is much disturbed by the addition of pṛ́çnibāhus, which the second ca forbids to take as a mere epithet. Ppp. reads sahasraçaḥ and hatām at the end of the two lines respectively.
18. Let them go unto death's burning (?), unto hunger, debility, the deadly weapon, fear; by snare (ákṣu) and net, O Çarva, [do thou] and Indra slay yonder army.
Only P. and R.s.m. have óṣam, all the rest ā́ṣam, which must accordingly be regarded as the traditional text, though unintelligible. Fusther emendation to oṣám 'quickly' is hardly advisable. Ppp. has oṣam. Ppp. also differs much in c, d: indrasyā ’ksamālābhyāṁ sarva senām amūṁ hatām. Part of our mss. also (W.O.D.T.) read sárva in d. ⌊Geldner discusses ákṣu, Ved. Stud. i. 136.⌋
19. Flee (tras) forth, O enemies, being conquered; run, ⌊being⌋ thrust by the charm (bráhman); of them yonder, thrust forth by Brihaspati, let none soever be freed.
The second half-verse is nearly repeated as xi. 10. 19 c, d, below. The pada-mss. absurdly read nuttā́ (not nuttā́ḥ) in b. Amitrās is metrically redundant in a. ⌊Rather 11 + 8: 8 + 8.⌋ The pada-reading of bṝhaspáti॰pranuttānām ⌊cf. iii. 6. 7⌋ is by Prāt. iii. 76, iv. 77, the commentary quoting it under each rule.
20. Let their weapons (ā́yudha) fall down; let them not be able to fit the arrow; then, of them fearing much let arrows strike in the vitals.
Ppp. reads çiṣaṁ for çakan in d.
21. Together let heaven-and-earth yell at them; together let the atmosphere, along with the deities; let them not find a knower, nor a foundation; mutually destroying one another let them go unto death.
The second half-verse is identical with vi. 32. 3 c, d, above. Ppp. puts enāṅ before kroçatām, and adds ubhe at the end of a.
22. The four quarters [are] the she-mules of the god-chariot; the sacrificial cakes [are] the hoofs, the atmosphere the seat (? uddhí), heaven-and-earth the two sides, the seasons the reins, the intermediate directions the attendants, speech the rim (? párirathya).
Ppp. reads çaphā ’ntarikṣa buddhiḥ and omits the clause antardeçāḥ kiṁkarāḥ. The verse is quoted in Kāuç. 15. 11 ⌊see introd.⌋.
23. The year (saṁvatsará) is the chariot, the complete year (parivatsará) the chariot-lap, virā́j the pole (īṣá), Agni the chariot-mouth, Indra the left-stander, the moon the charioteer.
Ppp. reads, for the first part of the paragraph, ahorātre cakre māma ārāt saṁvatsaro adhiṣṭhānam: virāḍ etc. Savyaṣṭhā́s (p. savya॰sthā́ḥ) is a subject of Prāt. ii. 95. ⌊As for the "years," see n. to vi. 55. 3.⌋
24. On this side conquer thou; on this side conquer away, conquer completely, conquer; hail! let these here conquer, let those yonder be ​conquered; hail ⌊svā́hā⌋ to these! wail (duráhā) to those! with the blue-red one I stretch down upon them yonder.
That is, probably, with Çiva's aid I bring the net down upon them. ⌊Ppp. omits all after the first svā́ha.⌋ Parts of the verse are quoted in Kāuç. 16. 18-20: 'with "hail to these" he makes a libation for his friends; with "wail to those" [he pours] with the left hand in̄giḍa on the [staff] of badhaka; having stuck in a branch of red açvattha north of the fire, having surrounded it with two blue and red threads, he pulls it up toward the right with "with the blue-red one"': evidently artificial adaptations of ceremonies to the words of the text. ⌊For the whole matter, see introd.⌋
⌊Here ends the fourth anuvāka, with 2 hymns and 52 verses. Here also ends the eighth artha-sūkta, which begins with índro manthatu. The quoted Anukr. says indro manthatu.⌋