Atharva Veda 14.2.14: Kanda 14, Anuvaka 1, Sukta 2, Mantra 14
Sukta 2
आ॒त्म॒न्वत्यु॒र्वरा॒ नारी॒यमाग॒न् तस्यां॑ नरो वपत॒ बीज॑मस्याम्। सा वः॑ प्र॒जां ज॑नयद् व॒क्षणा॑भ्यो॒ बिभ्र॑ती दु॒ग्धमृ॑ष॒भस्य॒ रेतः॑
ātmanvaty ū́rvarā nā́rīyám ā́gan tasyā́ṃ naro vapata bī́jam asyām | sā́ vaḥ prajā́ṃ janayad vakṣáṇābhyo bíbhratī dúgdham ṛṣabhásya rétaḥ ||
Life-laden, a fruitful field, this bride hath come: therein, O men, sow ye the seed within her. May she for you bring forth progeny from out her flanks, bearing the milk-like seed of the bull.
यह दुल्हन जैसे खेत है जहाँ फल आता है। अब तुम लोग उसमें बीज बोलो। वो तुम्हारे लिए बच्चे पैदा करे, अपनी गोद से। जैसे बैल का बीज दूध जैसा होता है, वैसे ही यह भी है।
The meaning
What it says
The bride is praised as life-laden and a fertile field; men are urged to sow seed in her. She is asked to generate progeny, bearing the bull’s milk-like seed.
The inner meaning
The verse sacralizes sexuality as agriculture: desire is disciplined into dharmic generativity. The ‘field’ metaphor frames the womb as honored and protected; the ‘bull’s seed’ evokes strength and nourishment rather than mere impulse.
The truth in it
Creation requires right season, right field, and right seed—when eros is aligned with care and responsibility, it becomes life-giving rather than consuming.
What it is for
- Kind of hymn
- Strīkarmāṇi / Bhaisajya-adjacent (reproductive health) / Paustika
Its aim
To promote conception and successful childbirth by sacralizing insemination as sowing in a fertile field.
Word by Word
Pada patha
आ॒त्म॒न्वती । ऊ॒र्वरा॑ । नारी॑ । इ॒यम् । आ॒ग॒न् । त॒स्याम् । न॒रः॒ । व॒प॒त॒ । बीज॑म् । अ॒स्याम् । सा । वः॑ । प्र॒जाम् । ज॒न॒य॒त् । व॒क्षणा॑भ्यः । बिभ्र॑ती । दु॒ग्धम् । ऋ॒ष॒भस्य॑ । रेतः॑
- आत्मन्वती
- endowed with a self/soul; having vital essencepossessed of vital self/breath (full of life-force; fit for conception)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (विशेषण-रूपेण ‘नारी’ इत्यस्य)Root आत्मन् + वत् (प्रातिपदिक + तद्धित -वत्)
- ऊर्वरा
- fertile (woman/field), fruitful onefertile field (metaphor for the womb; cultivable, receptive)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (समुच्चित-कर्तृपदे ‘नारी’ सह)Root ऊर्वरा (प्रातिपदिक)
- नारी
- womanwoman/bride (ritual agent of fertility)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot नारी (प्रातिपदिक)
- इयम्
- this (woman)this (one here present)Pronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (नारी-समनाधिकरण)Root इदम् (सर्वनाम-प्रातिपदिक)
- आगन्
- they came/approachedhas come (arrival into marital sphere)Verbलुङ् (आगमः), प्रथमपुरुष, बहुवचनRole क्रियाRoot आ + गम् (धातु)
- तस्याम्
- in herin her/in that (locative; the ‘field’ where seed is placed)Pronounस्त्रीलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot तद् (सर्वनाम-प्रातिपदिक)
- नरः
- menmen; here the husband/menfolk as seed-placers (socially sanctioned procreation)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot नर (प्रातिपदिक)
- वपत
- sow; implantsow, cast (imperative; agricultural metaphor for insemination)Verbलोट्, मध्यमपुरुष, बहुवचनRole क्रियाRoot वप् (धातु)
- बीजम्
- seedNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot बीज (प्रातिपदिक)
- अस्याम्
- in this (woman)in her (reiterated locative for performative emphasis)Pronounस्त्रीलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot इदम् (सर्वनाम-प्रातिपदिक)
- सा
- shePronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- वः
- for you; yourfor you (plural; the husband’s line/household addressed)Pronounषष्ठी (एन्क्लिटिक), बहुवचनRole Sampradāna (हित-सम्बन्धे: ‘for you/your’)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- प्रजाम्
- offspringoffspring, progeny (desired outcome)Nounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot प्रजा (प्रातिपदिक)
- जनयत्
- she generated; caused to be bornmay she generate/produce (injunctive/optative sense in blessing)Verbलुङ्, प्रथमपुरुष, एकवचनRole क्रियाRoot जन् (धातु) → जनय (णिच्-प्रयोग)
- वक्षणाभ्यः
- from the hips/flanksfrom the flanks/hips (bodily locus of gestation; ‘from her sides’)Nounस्त्रीलिङ्ग, पञ्चमी, बहुवचनRole ApādānaRoot वक्षणा (प्रातिपदिक)
- बिभ्रती
- bearing; carryingbearing, carrying (pregnant; sustaining within)Participle (Adjectival)स्त्रीलिङ्ग, प्रथमा, एकवचन (वर्तमान-कर्तरि कृदन्त)Role Kartā (सहायक-क्रिया/विशेषण: ‘सा … बिभ्रती’)Root भृ (धातु) → बिभ्रत् (वर्तमान-कृदन्त)
- दुग्धम्
- milk; that which is milkedmilk(ed), milky essence (nourishing fluid; metaphor for rich generative sap)Noun/Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (बिभ्रती इत्यस्य)Root दुह् (धातु) → दुग्ध (भूतकृदन्त/कृदन्त-प्रातिपदिक)
- ऋषभस्य
- of the bullNounपुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive)Root ऋषभ (प्रातिपदिक)
- रेतः
- seed; semenseed, semen (explicit generative substance)Nounनपुंसकलिङ्ग, द्वितीया, एकवचन (वैदिके रूप-भेदेन ‘रेतः’)Role Karma (बिभ्रती इत्यस्य; ‘दुग्धम् … रेतः’ समुच्चय/विशेष्य-विशेषणभावः)Root रेतस् (प्रातिपदिक)
Sandhi Notes
- आत्मन्वती + ऊर्वरा + नारी + इयम् + आगन् | तस्याम् + नरः + वपत + बीजम् + अस्याम् | सा + वः + प्रजाम् + जनयत् + वक्षणाभ्यः + बिभ्रती + दुग्धम् + ऋषभस्य + रेतः।
- 1) नारीयमागन् = नारी + इयम् + आगन् (ईयम् + आ- → यमाऽ; संहितायां ‘यमागन्’).
- 2) तस्यां नरो = तस्याम् + नरः (म् + न → ं न; अनुस्वार).
- 3) वपत बीजम्: पदान्त-त्/त्-प्रयोगः
- संहितायां वपत॒ बीज॑म्।
- 4) सा वः: विसर्ग/उच्चारण-भेद
- संहितायां ‘सा वः’।
- 5) जनयद् वक्षणाभ्यः = जनयत् + वक्षणाभ्यः (त् + व → द् व, जश्त्व).
- 6) दुग्धमृषभस्य = दुग्धम् + ऋषभस्य (म् + ऋ → मृ; संहितायां ‘दुग्धमृ…’)
Seer, deity and metre
- Rishi
- Domestic Atharvanic seer-tradition within the AV wedding cycle.
- Devata
- Prajā (progeny) / generative power (implicit Prajāpati/retas).
- Chandas
- Anuṣṭubh-like domestic verse (with Atharvanic metrical looseness).
- Rasa
- Shringara and Adbhuta
Sāyaṇa glosses ūrvārā as kṣetra-bhūtā—‘become a field,’ i.e., a lawful receptacle for begetting. ‘Naro vapata bījam’ is interpreted as the husband’s sanctioned act, not promiscuity: the plural can be honorific or address to the groom’s party. ‘Dugdhaṃ retaḥ’ is explained as ‘sāra-bhūtaṃ’—a rich essence; the bull is the virile husband. The verse is a direct fertility-impulse, using agrarian imagery to sacralize conception.
Domestic Atharvanic seer-tradition (Vivāha fertility sequence)
Fertility and reproductive prosperity charms; sacralization of conception (garbhādhāna logic) within marriage.
A classic Atharvan domestic ‘field-and-seed’ theology: transforms biological act into ritually guarded prosperity (prajā, ojas, household continuity).
Prajā / generative power (implicit Prajāpati; retas as sacred potency)
Generativity as a cosmic principle operating through the married couple; retas is treated as consecrated substance that should become nourishment and lineage.
Supports reproductive success and healthy gestation by blessing vitality and orderly conception.
Guards conception against failure, fear, and perceived sterility; frames union within auspicious order.
4 pādas; some pādas may run long with compounds and sandhi.
Domestic fertility verses often stretch for vivid imagery (field/seed/milk/bull).
Earthy, directive, generative cadence.
Creates intentionality and solemnity around conception; turns the act into a vowed practice.
After the bride’s installation, the couple is prepared for union (seating/lying down according to local śākhā practice).
The priest recites this mantra to frame conception as ritually legitimate and prosperous.
Optionally, accompanying gestures include touching the bride’s abdomen/hips symbolically (without harm), or indicating the ‘field’ metaphor by pointing to the ground/bed as kṣetra.
Proceed to subsequent mantras that protect pregnancy and avert miscarriage.
Kauśika Sūtra: Vivāha—fertility benedictions recited in the bridal chamber/union sequence (edition-dependent numbering).
Atharvan priest as reproductive-technologist: he authorizes and ‘codes’ the act of begetting as dharmic sowing, thereby converting biological process into protected ritual outcome.
Recited in the wedding cycle and/or when the couple seeks conception; may be spoken as a blessing by elders with discretion.
After marriage, in an auspicious season/time for conception; traditionally aligned with domestic auspicious days.
Atharvan priest or elder may instruct; often privately recited to avoid social pressure.
Garbhādhāna-related themes appear in Gṛhya contexts; AVŚ 14.2 is used in wedding/fertility domestic sequences (school-dependent).
KauśS vivāha/fertility applications for AVŚ 14.2 (general thematic link).
Used as a couple’s fertility intention prayer, paired with respectful consent-centered practice.
bīja (semen/seed); ūrvārā (fertile field as womb-metaphor); dugdha (milk/essence as nourishment)
Retas is elevated from mere fluid to ‘milk-like’ nourishing essence—an Atharvan move that links sexuality to ojas, care, and future nourishment (child/lineage).
Infertility/failed conception (broadly); weakness of generative vitality (retas/ojas imagery).
flanks/hips (vakṣaṇā), reproductive system (implied)
Benediction + sacral reframing; encourages timely, purposeful conception and invokes nourishing ‘milk-like’ essence as ideal outcome.
Retas-ojas continuum; supports garbhādhāna and healthy śukra/ārtava ideals (symbolic, not pharmacological).
Fertility support through stress reduction, couple alignment, and intentional timing; complements medical evaluation for infertility.
Married couple (especially bride/womb as ‘field’)
Promote conception and progeny; bless the bride as fertile ground and the seed as nourishing potency.
Agrarian metaphor as ritual technology (kṣetra-bīja nyāya): consecrates act by re-describing it as sacred sowing.
Childlessness, fear around intercourse/conception, perceived weakness of vitality.
Lineage, household continuity, embodied nourishment.
- ātmanvatī
- vitality; ensouled fertility; presence of prāṇa
- ūrvárā
- womb as sacred ground; receptivity with dignity
- bī́jam
- generative intention; creative potency; responsibility
- vapata
- ritualized union; purposeful action
- prajā́m janayat
- continuity, fulfillment of household dharma
- vakṣaṇā́bhyas
- embodied strength; safe gestation and delivery
- dugdhám
- nourishing vitality; ojas-like richness
- ṛṣabhasya rétaḥ
- virility disciplined into nourishment and lineage
Generativity with responsibility: honoring the body as sacred earth and seed as sacred vow.
svadhisthana (generativity)
slow_meditative pelvic/abdominal breathing; exhale with soft recitation of prajāṃ janayat (mentally).
A warm, fertile field of light in the lower abdomen; a seed of white-gold essence becoming a sprout/child-form protected by a gentle aura.
Reverent intimacy; grounded creative power.
For couples trying to conceive: recite once, then sit silently for a minute with gratitude; keep the practice non-coercive and compassionate.
Warm, steady; slight emphasis on ātmanvatī, ūrvārā, bījam, prajāṃ.
Do not over-stress the imperative vapata; keep it solemn, not aggressive. Let bibhraती dugdham resonate gently.
Reverent, intimate, low volume.
Because of explicit fertility language, traditional discretion is advised; recite privately or in a ritually appropriate setting.
1 times
Couples seeking conception; blessing reproductive vitality and respectful marital intimacy.
During a private intention-setting ritual; before attempting conception; on an auspicious day agreed upon by the couple.
Aligned intention, reduced anxiety, sacralized and respectful approach to fertility.
Avoid using to pressure a partner; infertility may require medical evaluation—use as supportive, not substitutive.
The verse replaces explicit botany with agronomy: womb = ūrvārā (field), semen = bīja (seed). This is a ‘ritualized agriculture’ model of reproduction, mapping plant-growth causality onto human fertility to make conception intelligible and manipulable by mantra.
Procreation is framed as a household/lineage project (“for you” plural), not merely personal desire. The woman is valorized as fertile ‘field’ yet positioned as the locus where male ‘seed’ is sown—an ideology consistent with patrilineal continuity and controlled sexuality.
The kṣetra/bīja metaphor exists earlier, but AV domestic usage is more explicit and directive (imperative vapata). The physiological concreteness (vakṣaṇābhyas, retaḥ) is more typical of Atharvanic reproductive pragmatics than RV hymnody.
Gopatha tends to treat prajā as the central domestic ‘result’ of sacrifice/mantra. This verse’s efficacy would be justified as aligning human generation with Prajāpati’s creative paradigm: correct speech + correct domestic act yields prajā as a sacrificial ‘fruit’ (phala).
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