Sukta 129
Rishi: Khila/Anukramaṇī attribution uncertain (late appendix material).
Devata: Aśvāḥ (personified steeds/powers); broadly, the arriving efficacies.
Chandas: Uncertain/irregular (khila material; not always classed in standard meters).
এই পাছৰ (খিল/অনুপ্ৰসঙ্গ) সূক্তটো এটা আহ্বানমূলক মন্ত্র, যিয়ে দ্ৰুত কাৰ্যকৰী শক্তিসমূহক “ইয়ালৈ আনে”; সিহঁতক বাধাৰ ওপৰেৰে বানৰ দৰে সৰি যোৱা অশ্বৰূপ শক্তি বুলি কল্পনা কৰা হৈছে। আহি থকা শক্তিসমূহক মাতি আনি আৰু ৰক্ষাকাৰী বল (যেনে প্ৰহৰী হিচাপে স্থাপন কৰা শিঙা-ফুঁকোৱা লোক) স্থাপন কৰি, ই কৰ্তাৰ উদ্যোগত অৰ্জন, গতি, আৰু নিৰ্বিঘ্ন সফলতা নিশ্চিত কৰাত লক্ষ্য ৰাখে।
Kind of charm
Mantras
Mantra 1
खिलानि । ए॒ता अश्वा॒ आ प्ल॑वन्ते
খিল-পদ্য। এই অশ্বসমূহ ইয়ালৈ ভাঁহি আহে—বানৰ দৰে, যেন বন্যাৰ ওপৰেৰে সৰি যায়।
Mantra 2
प्र॒ती॒पं प्राति॑ सु॒त्वन॑म्
প্ৰতীপে, প্ৰতি-উত্তৰ ৰূপে, সুত্বন (চেপা-সোম) যজ্ঞৰ শক্তি উজানলৈ গতি কৰে—অমঙ্গল, প্ৰতিবন্ধক আৰু বৈৰী শক্তিৰ বিপৰীতে চলিবলৈ নিযুক্ত।
Mantra 3
तासा॒मेका॒ हरि॑क्निका
সিহঁতৰ মাজত এটা হ’ল হৰিক্নিকা—হালধীয়া-চিহ্নিত, দলেৰে মাজত এককভাৱে নিৰ্বাচিত।
Mantra 4
हरि॑क्नि॒के किमि॑च्छासि
হে হৰিক্নিকে, তুমি কি ইচ্ছা কৰিছা?
Mantra 5
सा॒धुं पु॒त्रं हि॑र॒ण्यय॑म्
সাধু, হিৰণ্যসম দীপ্তিময় পুত্ৰ।
Mantra 6
क्वाह॑तं॒ परा॑स्यः
ক’ত আঘাত কৰা হৈছে?—ইয়াৰ পৰা ইক দূৰলৈ নিক্ষেপ কৰা হওক।
Mantra 7
यत्रा॒मूस्तिस्रः॑ शिंश॒पाः
য’ত ওচৰত সেই তিনিটা শিংশপা-গছ থিয় হৈ আছে—
Mantra 8
परि॑ त्रयः
চাৰিওফালে তিনিটাই আছে—
Mantra 9
पृदा॑कवः
পৃদাকৱঃ—দাগ-দাগীয়া জন্তুবোৰ (চিতাবাঘ/চিত্ৰ-বাঘ)।
Mantra 10
शृङ्गं॑ ध॒मन्त॑ आसते
শৃংগ ধমন্ত—শিঙাত ফুঁ দি, তেওঁলোকে আসনত/স্থানত বহি থাকে।
Mantra 11
अ॒यन्म॒हा ते॑ अर्वा॒हः
এইটো তোমাৰ বাবে মহৎ আনা-আহ্বান (আনয়ন) হ’ল।
Mantra 12
स इच्छकं॒ सघा॑घते
সেই কামনাপৰায়ণ জন সঘাঘতলৈ গমন কৰে।
Mantra 13
सघा॑घते॒ गोमी॒द्या गोग॑ती॒रिति
“হে সঘাঘত, গোমীদ্যা—গো-ইচ্ছুক; গোৱালৈ গমনসমূহ (দে/প্ৰদান কৰ)”: এইদৰে (মন্ত্ৰ) কোৱা হয়।
Mantra 14
पुमां॑ कु॒स्ते निमि॑च्छसि
হে কুস্তে, তুমি পুৰুষক নিমিচ্ছস—চকু মুদি দিয়া/অদৃশ্য কৰি দিয়া।
Mantra 15
पल्प॑ बद्ध॒ वयो॒ इति॑
‘পল্প—বদ্ধ হৈছে প্ৰাণশক্তি’: এইদৰে (উক্তি) চলি আহে।
Mantra 16
बद्ध॑ वो॒ अघा॒ इति॑
“বদ্ধ তোমালোকৰ অঘা”—এইদৰে মন্ত্রবচন।
Mantra 17
अजा॑गार॒ केवि॒का
জাগ্ৰত জননী—কেবিকা।
Mantra 18
अश्व॑स्य॒ वारो॑ गोशपद्य॒के
অশ্বস্য আৱৰণ (বস্ত্ৰ) গোশপদ্যকত আছে।
Mantra 19
श्येनी॒पती॑ सा
সেই—শ্যেনীপতিসকলৰ শক্তি।
Mantra 20
अ॒ना॒म॒योप॑जि॒ह्विका॑
আনাময়—উপজিহ্বিকা-বিৰোধে।
Inside Sukta 129
How it unfolds
- How it opens
Begins with khila-style invitatory speech: the “steeds” are pictured as already moving, floating/skimming toward the performer.
- What it asks
That the mighty ‘bringing-hither’ succeed—swiftly drawing the sought power/benefit into the performer’s sphere without hindrance.
- Where its power lies
The hymn’s images enact efficacy: the powers move like steeds over waters, while protective measures (horn/guarding) secure the space of arrival.
- How it closes
Ends by fixing the arrival (saṃgraha) and stabilizing protection—what has been summoned is ‘brought here’ and seated/held.
Famous verses
etā aśvā ā plavante
śṛṅgaṃ dhamanta āsate
ayam mahā te arvāhaḥ
Kind of hymn
Paustika (Prosperity) / Saṃgraha (Acquisitive, invitatory)
What it is for
Rapid attraction and arrival of desired benefits (prosperity, power, successful conveyance), with protective stabilization against obstruction or harm.
Who it is for
Householders and ritual performers seeking gain, successful procurement, safe arrival/return, and guarded prosperity in journeys or ventures.
Also used as
- Saṃgraha (acquisitive, invitatory)
- Rakṣoghna (protective/apotropaic adjunct)
The deity
The hymn treats “steeds” not merely as animals but as embodiments of speed, conveyance, and successful arrival—mobile powers that carry prosperity and desired outcomes to the sacrificer.
Powers of the deity
- Swift approach and unhindered movement
- Conveyance/transport of goods, strength, and success to the performer
- Overcoming obstacles (waters, distance, resistance)
- Marshalling and stationing protective forces (guarding the perimeter)
Why the deity is called
To call the efficacies ‘hither’—to make benefits arrive quickly and safely, and to establish a protected, well-ordered field for acquisition and success.
The seer
- Khila / Anukramaṇī attribution uncertain (late appendix material)Atharvan. Paustika–saṃgraha style invitatory charms: summoning and drawing-in of powers (bala, śrī, lābha) and securing unobstructed arrival; occasional protective/apotropaic adjuncts.
Other hymns of this seer
- AV 20 (Khila/appendix strata; several sūktas with uncertain r̥ṣi assignment)
Preparing for the rite
- Choose a clean, undisturbed place (threshold, path, or ritual ground) oriented toward the direction of desired ‘arrival’.
- Prepare a symbolic ‘arrival-line’ (a cleared path, sprinkled water, or marked boundary) to receive what is being summoned.
- If using a horn (śṛṅga), cleanse it and designate it as a protective implement; optionally station assistants/guardians at edges.
The rite
- Recite the opening invitatory verses while facing the direction of approach, visualizing the ‘steeds/powers’ skimming in unhindered.
- At protective portions (e.g., horn imagery), sound/blow the horn (or gesture toward it) and mentally ‘seat’ guardians at the perimeter.
- Conclude by affirming the successful bringing-hither (arvāh) and sealing the arrival into one’s possession/field.
What it needs
- Horn (śṛṅga) as apotropaic instrument (optional but thematically central to the protective segment)
- Water for sprinkling/clearing the approach (optional, aligned with ‘flood’ imagery)
- Boundary marker (cord, line, or simple perimeter mark) (optional)
When
At the start of an acquisition/undertaking (journey, trade, procurement), or at dawn/early day when ‘arrival’ and movement are ritually favored.
The main substance
Śṛṅga (horn) (optional primary implement for protection/guarding)
Amulets
- Horn (śṛṅga) carried/placed as an apotropaic object
- Boundary cord/marker as a ‘holding’ device for the arrived prosperity (optional)
How it is prepared
Cleanse the horn; if used, dedicate it verbally during recitation and sound it at the protective verse to ‘seat’ guardians and repel obstruction.
Frequently Asked Questions
They symbolize swift, effective forces that carry prosperity and success to the performer—powers that arrive quickly and overcome obstacles.
It is the ritual goal: to draw the desired benefit into one’s immediate sphere—so gain, strength, or success actually ‘arrives’ and is secured.
As a protective, apotropaic implement: sounding or empowering the horn marks a guarded perimeter, helping prevent obstruction or harm while prosperity is being drawn in.
Ask anything about Sukta 129 of the Atharva Veda
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