Atharva Veda 14.2.39: Kanda 14, Anuvaka 1, Sukta 2, Mantra 39
Sukta 2
आ रो॑हो॒रुमुप॑ धत्स्व॒ हस्तं॒ परि॑ ष्वजस्व जा॒यां सु॑मन॒स्यमा॑नः । प्र॒जां कृ॑ण्वाथामि॒ह मोद॑मानौ दी॒र्घं वा॒मायुः॑ सवि॒ता कृ॑णोतु
ā́ roha ū́rum úpa dhatsva hástaṃ pári ṣvajásva jāyā́ṃ sumanasyámānaḥ | prajā́ṃ kṛṇvāthām ihá mód amānau dī́rghaṃ vā́m ā́yuḥ savitā́ kṛṇotu |
Ascend the thigh; set thy hand thereon; embrace thy wife about, with kindly mind. Beget ye here offspring, rejoicing together: may Savitar make for you a long life-time.
टांग पर चढ़ो, हाथ रख दो। अपनी पत्नी को प्यार से गले लगा लो। बच्चे पैदा करो, खुश रहना। सविता तुम दोनों को लंबी उमर दे।
The meaning
What it says
Instruction and blessing for conjugal embrace: ‘Ascend the thigh, place your hand, embrace your wife kindly; beget offspring rejoicing; may Savitar grant you long life.’
The inner meaning
Tenderness as technique: the mantra explicitly links affectionate mind (sumanasyamānaḥ) with generativity and longevity—psychological attunement supports life-force.
The truth in it
Life thrives where intimacy is joined with goodwill; creative power increases when love, joy, and responsibility cohere.
What it is for
- Kind of hymn
- Strīkarmāṇi (Marriage/consummation; household prosperity)
Its aim
To sanctify the conjugal embrace, ensure progeny, and obtain longevity for the couple.
Word by Word
Pada patha
आ । रोह । ऊरुम् । उप । धत्स्व । हस्तम् । परि । स्वजस्व । जायाम् । सुमनस्यमानः । प्रजाम् । कृण्वाथाम् । इह । मोदमानौ । दीर्घम् । वाम् । आयुः । सविता । कृणोतु ।
- आ
- up, ontohither; onto (directive into the conjugal act/embrace)Indeclinableupasarga (preverb)Root आ (upasarga)
- रोह
- climb, mountmount, ascend (approach for union; ritual euphemism for intercourse)Verbloṭ (imperative), 2nd person singular, parasmaipadaRole Kartā (implicit ‘tvam’)Root रुह्
- ऊरुम्
- thighthe thigh (the bride’s thigh; locus of embrace/union)Nounmasculine, accusative singularRole KarmaRoot ऊरु (prātipadika)
- उप
- near, ontoupon, near (close contact; intimate approach)Indeclinableupasarga (preverb)Root उप (upasarga)
- धत्स्व
- place, setVerbloṭ (imperative), 2nd person singular, ātmanepadaRole Kartā (implicit ‘tvam’)Root धा
- हस्तम्
- handNounmasculine, accusative singularRole KarmaRoot हस्त (prātipadika)
- परि
- aroundIndeclinableupasarga (preverb)Root परि (upasarga)
- ष्वजस्व
- embraceVerbloṭ (imperative), 2nd person singular, ātmanepadaRole Kartā (implicit ‘tvam’)Root स्वज्
- जायाम्
- wifeNounfeminine, accusative singularRole KarmaRoot जाया (prātipadika)
- सुमनस्यमानः
- being well-disposed, rejoicing in mindbeing well-disposed, kindly-minded (harmonious marital intent)Verbpresent participle (śatṛ-type), masculine nominative singularRole Kartā (of the participial action; agreeing with the addressed groom)Root सुमनस्य (denominative from सु-मनस्)
- प्रजाम्
- offspringoffspring, progeny (desired result of union)Nounfeminine, accusative singularRole KarmaRoot प्रजा (prātipadika)
- कृण्वाथाम्
- make, produceVerbloṭ (imperative), 2nd person dual, parasmaipadaRole Kartā (implicit ‘yuvām’ = the couple)Root कृ
- इह
- hereIndeclinabledeictic adverbRole AdhikaraṇaRoot इह
- मोदमानौ
- rejoicing, being gladrejoicing, taking delight (mutual pleasure; auspicious affect)Verbpresent middle participle (śānac), masculine nominative dualRole Kartā (agreeing with the couple)Root मुद्
- दीर्घम्
- longAdjectiveneuter, accusative singular (used adverbially with आयुः)Role Karma (qualifier of ‘āyuḥ’)Root दीर्घ (prātipadika)
- वाम्
- of you two / for you twofor you two (dual; husband and wife)Pronoungenitive/dative dual (Vedic enclitic form)Role Sampradāna (beneficiary) / Śeṣa (possessive)Root युष्मद् (enclitic pronoun)
- आयुः
- life, lifespanlife-span, vital duration (health and longevity)Nounneuter, accusative singularRole KarmaRoot आयुस् (prātipadika)
- सविता
- Savitṛ (the impeller-sun deity)Savitar (impeller; divine energizer of life and generation)Nounmasculine, nominative singularRole KartāRoot सवितृ (prātipadika)
- कृणोतु
- let (him) make, grantlet him make (grant; bestow as divine boon)Verbloṭ (imperative/benedictive force), 3rd person singular, parasmaipadaRole Kartā (Savitṛ) with Karma (āyuḥ)Root कृ
Sandhi Notes
- आ रोहो॒रुम् → आ + रोह + ऊरुम् (o + ū → oū, written as रोहो॒रु-)
- उप धत्स्व is upasarga + loṭ 2sg ātmanepada of √धा
- परि ष्वजस्व is upasarga + loṭ 2sg ātmanepada of √स्वज्
- जायां is acc.sg of जाया
- सुमनस्यमानः is denominative present participle from सु-मनस् ‘good mind’
- कृण्वाथाम् is loṭ 2nd dual of √कृ
- मोदमानौ is pres. middle participle nom.dual of √मुद्
- दीर्घं modifies आयुः (acc.sg) and is used adverbially
- वाम् is Vedic enclitic dual gen./dat
- कृणोतु is loṭ 3sg of √कृ
Seer, deity and metre
- Rishi
- Within the AV 14.2 vivāha corpus (anukramaṇī-dependent).
- Devata
- Savitar (explicit), and the conjugal pair as ritual agents.
- Chandas
- Triṣṭubh/Jagatī-type cadence (domestic liturgical verse).
- Rasa
- Shringara and Shanta
Sāyaṇa reads the imperatives as ritualized instructions for the husband’s physical approach and embrace, to be performed with concord (sumanas). The dual ‘kṛṇvāthām’ stresses joint participation in producing progeny. Savitar is invoked as the cosmic impeller who extends life and energizes generation, linking sexual union to longevity and dharmic household prosperity.
Anukramaṇī-dependent within AVŚ 14.2 (vivāha corpus; specific seer varies)
Domestic liturgy for marriage: sanctifying union, invoking longevity and progeny; aligning erotic act with auspicious solar order (Savitar).
Models Atharvanic ‘householder yoga’: bodily life, joy, and longevity are explicitly prayed for, integrating dharma and kāma under divine timing.
Savitar (Savitṛ)
Solar vivifier who impels beings to action and regulates auspicious timing; grants vitality and long lifespan to the couple.
Supports vitality, reproductive strength, and psychosomatic wellbeing through ‘impulsion’ of prāṇa-like life force.
Protects household continuity by blessing longevity and harmonious union.
Triṣṭubh/Jagatī-type domestic verse (recensional variation)
4 pādas; relatively more ‘verse-like’ than 14.2.38 though still Atharvanically flexible.
Imperative strings (ā roha, upa dhatsva, pari ṣvajasva) create a ritualized choreography; cadence follows action steps.
Step-by-step, then expansive blessing at the end (dīrghaṃ vāṃ āyuḥ).
Guides embodied action while simultaneously uplifting mood toward joy and longevity.
At the time of approaching the bride (or the nuptial couch), the officiant prompts/recites while the groom places his hand on the bride’s thigh and embraces her.
The mantra is spoken as a performative blessing: the physical gesture is the karman; the words ‘produce offspring’ are the verbal sealing.
Conclude with the Savitar petition for long life, integrating fertility with health.
Kauśika Sūtra: AV 14.2 mantras in vivāha/garbhādhāna-adjacent domestic performance (embrace/bed-approach recitations).
Atharvan priest: times the recitation to the gesture, ensuring the act is ritually ‘well-minded’ and protected from inauspiciousness.
Recited to bless and guide the first union and/or conception-oriented union; can also be used as a marital harmony blessing (non-performative) in later life.
Traditionally around consummation/conception; in symbolic modern use, on anniversaries or when praying for progeny/long life.
If formal, priest or elder may recite as blessing; otherwise private recitation by couple.
Broadly aligned with vivāha/garbhādhāna usage in domestic traditions; AVŚ 14.2 is a key Atharvanic marriage liturgy source.
Often used as a ‘long-life and harmony’ blessing verse in wedding contexts, with discretion regarding the action-imperatives.
No material substances; the ‘substance’ is affect (sumanas, moda) and solar vitality (Savitar) treated as operative forces.
Subfertility/obstacles to conception (contextual); also supports marital harmony and vitality
ūru (thigh)
Blessing-based psychosomatic support: kindness + joy are framed as conditions for successful progeny; Savitar invoked for vitality and lifespan.
Vājīkaraṇa and rasāyana themes (virility and longevity); emphasizes sattvic mental state (sumanas).
Sexual health and relationship wellbeing; stress reduction and emotional attunement supporting fertility and long-term partnership health.
Married couple
To sanctify conjugal embrace, ensure offspring, and obtain long life for the couple.
Ritual choreography encoded in imperatives + divine petition to Savitar for āyus.
Discord, inauspiciousness at consummation, anxieties about progeny and lifespan.
Progeny, household joy, longevity.
- ā roha ūrum
- entering intimacy with deliberate, respectful approach; a ritualized ‘step’ into union
- pari ṣvajasva
- wholeness/containment; creating a safe circle of affection
- jāyā
- recognized partner within social/ritual order; mutual agency of household prosperity
- prajā
- continuity—biological, social, and spiritual lineage
- Savitar
- life-energy that sets beings in motion; grants duration (āyus) and right timing
Kindly mind in intimacy: cultivate sumanas (benevolent intention) and shared joy (moda) as a spiritual practice of the householder.
svādhiṣṭhāna
Synchronize breathing with partner for a few cycles; lengthen exhale to settle.
Golden Savitar-light above the couple, descending as warmth through the crown to the heart and pelvis, blessing longevity and progeny.
Affectionate presence and vitality.
Use the verse as a reminder: intimacy should be wrapped in kindness; after recitation, sit quietly and set a shared intention for the household.
Keep a gentle rise on Savitā; maintain clear imperatives at the start.
Action-imperatives in steady tempo; slow slightly on the blessing line dīrghaṃ vāṃ āyuḥ savitā kṛṇotu.
Warm, respectful, blessing-like.
In public wedding contexts, some traditions recite as a blessing without literal enactment; maintain decorum and consent-centered framing.
1 times
Wedding night/early marriage; couples praying for harmony, progeny, and longevity.
Privately with mutual consent; or publicly as a discreet blessing emphasizing prajā and dīrgha āyus.
Strengthened affectionate intention, sense of auspicious support for fertility and long life.
Not a substitute for medical care, contraception counseling, or relationship support; avoid using ritual speech to pressure a partner.
Again, no herb/amulet appears; the ‘technology’ is embodied action (hand placement, embrace) synchronized with speech. Atharvanic efficacy here is somatic and performative rather than pharmacological.
Legitimate sexuality is framed within marriage (jāyā), and priestly recitation authorizes and channels it toward socially valued ends—progeny and longevity—central to lineage and household continuity.
The imperative cluster and domestic specificity (thigh/embrace) reflect Atharvanic ritual pragmatics. The Savitar longevity formula resonates with older Vedic petitions but is embedded in a distinctly household setting.
The efficacy is consistent with Atharvanic doctrine: correct coupling of mantra and act produces tangible results (offspring, āyus). Savitar’s role as ‘impeller’ provides a cosmological warrant for biological and social reproduction.
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