Atharva Veda 3.5.2: Kanda 3, Anuvaka 1, Sukta 5, Mantra 2
Sukta 5
मयि॑ क्ष॒त्रं प॑र्णमणे॒ मयि॑ धारयताद् र॒यिम्। अ॒हं रा॒ष्ट्रस्या॑भीव॒र्गे नि॒जो भू॑यासमुत्त॒मः
máyi kṣatráṃ parṇamaṇe máyi dhārayatād rayím | aháṃ rāṣṭrásyābhīvargé nijó bhūyāsam uttamáḥ ||
In me, O Parṇamaṇi, set thou royal might; in me uphold thou wealth. In the realm’s contention and concourse may I, as one rightful, become the highest.
In mir, o Parṇamaṇi, setze königliche Macht; in mir halte Reichtum aufrecht. Im Streit und in der Versammlung des Reiches möge ich, als rechtmäßig Zugehöriger, der Höchste werden.
The meaning
What it says
The speaker asks Parṇamaṇi to place kṣatra (royal power) and uphold wealth in him; in the realm’s assembly and contest, he wishes to become the rightful highest.
The inner meaning
A status-anxiety charm: the amulet is a portable center of confidence and legitimacy (nijaḥ). It aims to stabilize self-image and public authority under pressure of competition.
The truth in it
Authority is not only social but symbolic: when legitimacy and prosperity are ‘worn’ as a stable inner conviction, one can act decisively in public life.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Rajakarmani (Royal/Status rites)
Its aim
To fix sovereign power and wealth in the client and secure public pre-eminence within the polity/assembly.
Word by Word
Pada patha
मयि । क्षत्रम् । पर्णमणे । मयि । धारयतात् । रयिम् । अहम् । राष्ट्रस्य । अभीवर्गे । निजः । भूयासम् । उत्तमः ।
- मयि
- in mein me; upon my person (as the locus where power is to be fixed by the amulet)Pronounसप्तमी (locative), एकवचनRole अधिकरणRoot अस्मद् (प्रातिपदिक) → मयि
- क्षत्रम्
- kṣatra; ruling power/sovereign mightkṣatra; ruling power, dominion, warrior-sovereignty (political force to be secured)Nounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्मRoot क्षत्र (प्रातिपदिक)
- पर्णमणे
- in/through (the amulet) PārṇamaṇiO Parṇamaṇi; the leaf-amulet (a potent talisman, often identified with a sacred leaf/plant-form charm)Noun (proper/amulet-name)पुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot पर्णमणि (प्रातिपदिक)
- मयि
- in mein me; in my body/social person (repeated for emphatic fixation)Pronounसप्तमी (locative), एकवचनRole अधिकरणRoot अस्मद् (प्रातिपदिक) → मयि
- धारयतात्
- let (it) place/hold/supportlet it hold, support, fasten (magically ‘bear’ and stabilize the desired good)Verbलोट् (imperative/benedictive force), परस्मैपद, तृतीयपुरुष, एकवचनRole क्रियाRoot धृ (धातु) धारयति (णिच् causative)
- रयिम्
- wealth, richeswealth, substance, property (material prosperity as a ritually transferable good)Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रयि (प्रातिपदिक)
- अहम्
- IPronounप्रथमा, एकवचनRole कर्तृRoot अस्मद् (प्रातिपदिक)
- राष्ट्रस्य
- of the realm/kingdomof the realm/kingdom; of the polity (the social totality over which rank is sought)Nounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root राष्ट्र (प्रातिपदिक)
- अभीवर्गे
- in the onrush/assault; in the encounter (with foes)in the ‘pressing together’/assembly; in the contest for precedence (public arena of status and rivalry)Nounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot अभीवर्ग (प्रातिपदिक)
- निजः
- one’s own; native; belonging to oneselfone’s own, proper; legitimate (not an intruder—rightful member/claimant)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (अहम्-विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root निज (प्रातिपदिक)
- भूयासम्
- may I be/becomemay I become (optative wish for transformation of status)Verbविधिलिङ् (optative), परस्मैपद, उत्तमपुरुष, एकवचनRole क्रियाRoot भू (धातु)
- उत्तमः
- the highest, best, foremostthe highest, foremost (pre-eminent rank among peers)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (अहम्-विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root उत्तम (प्रातिपदिक)
Sandhi Notes
- धारयताद् + रयिम् → धारयतात् रयिम् (final द् before र assimilates to त् in pada reading). Other words are already in pada-like form
- मयि occurs twice as locative of अस्मद्. पर्णमणे is taken as सप्तमी एकवचन of the amulet-name पर्णमणि (AV healing/amulet context)
Seer, deity and metre
- Rishi
- Atharvan/Āṅgirasa tradition (hymn to Parṇamaṇi; r̥ṣi attribution varies by anukramaṇī)
- Devata
- Parṇamaṇi (personified amulet); indirectly kṣatra/śrī (royal power and fortune)
- Chandas
- Anuṣṭubh (predominant)
- Rasa
- Vira and Shanta
Sāyaṇa takes Parṇamaṇi as a protective and empowering maṇi (amulet) connected with a sacred leaf/plant; ‘kṣatra’ is construed as sovereignty/command, and ‘rayi’ as tangible prosperity. ‘Abhīvarga’ is glossed as the public press/assembly where precedence is decided; the mantra is a petition for legitimate superiority (nija) rather than usurpation.
Unknown/variable (Anukramaṇī varies for Parṇamaṇi hymns)
Paustika and rājākarman: amulet-lore for securing status, authority, and wealth in assemblies and competitions.
Shows Atharvan domestic magic aimed at social power: sovereignty is ‘fixed’ into the person via a vegetal talisman and authoritative speech.
Parṇamaṇi (personified amulet) with kṣatra/rayi powers
A hidden, plant-born ‘jewel’ that condenses śrī and kṣatra into a wearable form, mediating between forest potency and human polity.
Protects social standing, wards off loss of authority, humiliation, and competitive defeat.
4x8; clear imperative/optative structure; typical AVŚ anuṣṭubh diction.
Atharvanic anuṣṭubh often foregrounds first-person ‘aham/mayi’ for performative self-installation.
Insistent self-fixation (‘mayi…mayi’) followed by public triumph aspiration.
Creates a psychological anchor (mayi) and then projects dominance into the social field.
Prepare the Parṇamaṇi (leaf-amulet) and a binding-cord (often of auspicious fiber).
Seat the client facing an auspicious direction; establish a small domestic fire or perform preliminary purification (ācamana, prokṣaṇa).
Recite AVŚ 3.5.2 while fastening the amulet on the client (typically on the right arm/neck, per local śākhā-practice).
Touch the client’s chest/head while repeating the ‘máyi’ clauses to ‘fix’ kṣatra and rayi.
Conclude with a blessing for precedence in sabhā/samiti (assembly), and dismiss with protective gestures.
Kauśika Sūtra: Parṇamaṇi/maṇibandha section (amulet-binding for kṣatra and śrī); exact sūtra numbering varies by edition.
Atharvan priest as mantra-specialist: consecrates and binds the maṇi, performs the fixing-touch (saṃsparśa) and verbal ‘installation’ (ādhāna) of kṣatra/rayi.
Tie the Parṇamaṇi on the right arm/neck while reciting; then proceed to assembly/court/meeting.
Before entering sabhā/samiti; on auspicious days; morning application.
Purohita may consecrate and tie the amulet; householder may self-tie with recitation.
KauśS contains maṇi-dhāraṇa (amulet-wearing) rites; Parṇamaṇi is a classic Atharvan charm (exact citation not supplied).
Ritualized preparation before interviews/exams/leadership events (as heritage practice).
Parṇamaṇi (leaf-amulet/plant-based talisman)
Parṇamaṇi worn on the body (implied by the hymn context)
Vegetal matter becomes political destiny: the leaf is both camouflage (guhya in next verse) and crown—nature’s legitimacy transferred to the wearer.
Performance anxiety and confidence priming for leadership, interviews, elections, debates (as a cultural-ritual analogue).
The wearer/client
To install royal authority and wealth in the client and secure pre-eminence in public contests/assemblies.
Amulet installation + first-person performative assertion; ‘mayi’ repetition as binding of power to self.
Loss of status, rivals in assemblies, public diminishment.
Wealth, authority, political success.
- पर्णमणि (parṇamaṇi)
- vegetal talisman that ‘stores’ fortune and authority
- क्षत्र (kṣatra)
- capacity to command, protect, and decide
- रयि (rayi)
- flow of resources; śrī-like prosperity
- राष्ट्र (rāṣṭra)
- social field where power is tested
- अभीवर्ग (abhīvarga)
- public arena; competitive scrutiny
- निजः (nijaḥ)
- legitimacy; unshakable self-belonging
- उत्तमः (uttamaḥ)
- pre-eminence; recognized excellence
Legitimacy and composure in public action: embody ‘nijaḥ’ (rightful presence).
maṇipūra (authority) and viśuddha (public speech)
Equal breathing (sama-vṛtti) before public engagement; recite softly while visualizing steadiness.
A green-gold leaf-jewel at the solar plexus stabilizing posture and voice; radiating calm authority into the room.
Centered, decisive, socially lucid.
Use as pre-performance sādhanā: recite, then rehearse speech with measured tone; avoid arrogance—aim for ‘nijaḥ’ (rightful) not domination.
Even, authoritative; stress ‘mayi’ and ‘kṣatraṃ/rayim’ as installation points; soften slightly on ‘nijaḥ’.
Clear retroflex in kṣatraṃ; keep compounds separated: rāṣ-ṭras-ya a-bhī-var-ge.
Low, steady, confident; suitable for consecration tone.
Recite while physically touching/tying the amulet; Atharvanic efficacy often depends on synchronizing word with binding action.
7 times
Seeking recognition, leadership stability, success in public forums, protection from rivals’ influence.
Before important meetings, elections, court cases, negotiations, or public speaking.
Increased confidence, perceived legitimacy, steadier voice and posture; a sense of being ‘upheld’ in competition.
Use ethically; avoid coercive intent; do not substitute for preparation and competence.
The ‘leaf-amulet’ functions as a portable plant-derived container of efficacy; the mantra performs the semantic ‘installation’ of abstract goods (kṣatra, rayi) into the client, while the bound object serves as the continuous physical carrier of that installed power.
It presupposes competitive public arenas (‘abhīvarga’) where rank is contested and legitimated; the rite sacralizes social precedence as a manipulable outcome, mediated by Atharvan specialists and material charms.
The direct address to a named amulet (Parṇamaṇi) and the explicit social-competitive framing (‘rāṣṭrasya… abhīvarge’) are characteristically Atharvanic; the optative ‘bhūyāsam’ is common Vedic, but the pragmatic, domestic-magical register is later in tone than many RV hymns.
Gopatha-style Atharvanic theology typically grounds efficacy in correct mantra-application and the ‘binding’ (bandhana) logic of charms; this hymn aligns with that framework by treating sovereignty and fortune as ritually transferable and stabilizable through a maṇi.
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