Atharva Veda 6.102.1: Kanda 6, Anuvaka 11, Sukta 102, Mantra 1
Sukta 102
अभिसांमनस्यम्। यथा॒यं वा॒हो अ॑श्विना स॒मैति॒ सं च॒ वर्त॑ते । ए॒वा माम॒भि ते॒ मनः॑ स॒मैतु॒ सं च॑ वर्तताम्
yáthā́yáṃ vāhó aśvinā samáiti sáṃ ca vártate | evā́ mām abhí te mánaḥ samáitu sáṃ ca vartatām ||
As this conveyance of the Aśvins meets and moves in ordered course together, so let thy mind come unto me, and so let it turn and hold its way with me.
जैसे अश्विन भाइयों का गाड़ी एक साथ चलती है, एक ही रास्ते पे, वैसे ही तुम्हारा मन मेरे पास आए। मेरे साथ रहे, मेरे साथ चले।
The meaning
What it says
As the Aśvins’ conveyance comes together and moves in coordinated order, so may your mind come to me and turn with me—meeting, aligning, and staying in shared course.
The inner meaning
A social-psychological charm of attunement: it seeks synchrony (sam-eti, sam-vartate) rather than mere contact. The Aśvins’ archetype—swift rescuers and restorers of union—models the desired re-joining of attention and affection.
The truth in it
Relationship thrives on coordinated movement: minds unite when rhythms align—through repeated contact, shared direction, and gentle guidance rather than fragmentation.
What it is for
- Kind of hymn
- Strīkarmāṇi / Vaśīkaraṇa (Attraction, mind-binding); also Paustika in social sense (securing companionship)
Its aim
To draw another’s mind into agreement and attachment, causing it to return and remain oriented toward the speaker.
Word by Word
Pada patha
यथा । अयम् । वाहः । अश्विना । सम्-एति । सम् । च । वर्तते । एव । माम् । अभि । ते । मनः । सम्-एतु । सम् । च । वर्तताम् ।
- अभि
- towards, upontoward, upon (directional ‘over me’—fixation)Indeclinableउपसर्ग/अव्यय (अव्ययत्वात् विभक्त्यादि न)Root अभि (उपसर्ग) / अव्यय
- साम्
- together, completelyIndeclinableउपसर्ग/अव्ययRoot सम् (उपसर्ग) → साम् (वेदिक-रूप)
- मनस्यम्
- mental; pertaining to the mindAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (विशेषणरूपेण)Root मनस् (प्रातिपदिक) → मनस्य (तद्धित/विशेषण-प्रातिपदिक)
- यथा
- just asas, just as (establishing the model-simile for the desired effect)Indeclinableसम्बन्ध-उपमानार्थक अव्ययRoot यथा (अव्यय)
- अयम्
- thisPronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot इदम् (सर्वनाम-प्रातिपदिक)
- वाहः
- carrier; vehicle; (here) the bearer/steedvehicle, conveyance; also ‘draft-animal/steed’ (that which ‘carries’—model of coming together)Nounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (अयम्-इत्यस्य विशेषण/समनाधिकरण)Root वाह (प्रातिपदिक)
- अश्विना
- by/with the Aśvins (the twin gods)the Aśvins (dual gods of swift approach and reunion; patrons of restoration)Nounपुंलिङ्ग, तृतीया, द्विवचनRole KaraṇaRoot अश्विन् (प्रातिपदिक)
- सम्
- togetherIndeclinableउपसर्ग/अव्ययRoot सम् (उपसर्ग)
- एति
- goes; comes; approachesVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन, परस्मैपदRoot इ (धातु)
- सम्
- togetherIndeclinableउपसर्ग/अव्ययRoot सम् (उपसर्ग)
- च
- andIndeclinableसमुच्चयार्थक अव्ययRoot च (अव्यय)
- वर्तते
- turns; moves; proceedsturns/returns; moves in due course (regular, compliant motion toward union)Verbलट् (वर्तमान), प्रथमपुरुष, एकवचन, आत्मनेपदRoot वृत् (धातु)
- एव
- so; just soeven so, in just that manner (transfer of the exemplar’s property)Indeclinableनिश्चय/उपमान-सम्बन्धक अव्ययRoot एव (अव्यय)
- माम्
- mePronoun(अस्मद्), द्वितीया, एकवचनRole KarmaRoot अहम् (सर्वनाम-प्रातिपदिक)
- अभि
- towardstoward, upon (directional ‘over me’—fixation)Indeclinableउपसर्ग/अव्ययRoot अभि (उपसर्ग)
- ते
- yourthy (of the addressed person/target)Pronoun(युष्मद्), षष्ठी, एकवचनRole Sampradāna/सम्बन्ध (स्वाम्यर्थे)Root त्वम् (सर्वनाम-प्रातिपदिक)
- मनः
- mindmind, intention, desire (seat of attachment; the object of compulsion)Nounनपुंसकलिङ्ग, प्रथमा, एकवचनRole KartāRoot मनस् (प्रातिपदिक)
- सम्
- togetherIndeclinableउपसर्ग/अव्ययRoot सम् (उपसर्ग)
- एतु
- let it come/approachVerbलोट् (आज्ञार्थ/विधिलिङ्-सदृश), प्रथमपुरुष, एकवचन, परस्मैपदRoot इ (धातु)
- सम्
- togetherIndeclinableउपसर्ग/अव्ययRoot सम् (उपसर्ग)
- च
- andIndeclinableसमुच्चयार्थक अव्ययRoot च (अव्यय)
- वर्तताम्
- let it turn/move/proceedlet it turn/return; let it be directed (jussive: sustained orientation toward me)Verbलोट्, प्रथमपुरुष, एकवचन, आत्मनेपदRoot वृत् (धातु)
Sandhi Notes
- अभि + साम्(=सम्-उपसर्गस्य वेदिकरूपम्) + मनस्यम्। ‘स॒मैति॒’ = सम् + एति (उपसर्ग-योगे दीर्घ/स्वरचिह्नाः वेदिकाः)। ‘वर्त॑ते’ तथा ‘वर्तताम्’ धातु √वृत् (आत्मनेपद) रूपे। ‘ते मनः’ इत्यत्र ते = युष्मद्-षष्ठी एकवचन (सम्बन्धे) ।
Seer, deity and metre
- Rishi
- Atharvanic seer-tradition (book 6 charm corpus)
- Devata
- Manas (Mind) and the Aśvins as paradigmatic agents of reunion
- Chandas
- Anuṣṭubh (probable)
- Rasa
- Shringara and Shanta
Sayana treats this as abhisaṃmanasya—‘bringing the mind into concord/attachment.’ The Aśvins’ ‘vehicle’ is a paradigm of swift, successful convergence; by analogy the beloved’s (or target’s) manas is made to ‘meet’ and ‘turn’ toward the speaker, i.e., to become compliant and affectionate.
Anukramaṇī-variable (Atharvanic social-attraction poet)
Vaśīkaraṇa/stri-karman: charms of attraction, concord, and mind-turning; often framed through divine exemplars (Aśvins).
Illustrates Atharvanic ‘mind as substance’: manas can be invoked, directed, and stabilized through patterned speech and mythic analogy.
Manas (Mind) with the Aśvins as paradigmatic agents of reunion
Aśvins restore connection and order in transitions; Manas is the subtle field where alignment or estrangement occurs.
Relational healing—reducing fragmentation, restoring mutual orientation (psychosocial well-being).
Protects against separation, wavering, and misalignment of intention.
4 pādas × ~8 syllables; clear simile frame (yathā… evā…)
Charm-anuṣṭubh often begins with a prose rubric; here ‘abhisāṃmanasyam’ functions as a heading/ritual label.
Smooth, coupling rhythm; repeated ‘sam’ creates sonic ‘togetherness’.
Entrainment: repetition of ‘sam’ primes the mind toward synchrony and agreement.
Recite the mantra while facing the desired person or a proxy (name-utterance, footprint, or effigy).
Perform a ‘drawing’ gesture (ākarṣaṇa) with the hand toward one’s chest on ‘mām abhí’.
Optionally knot a thread or bind a small amulet while repeating ‘samáitu’ to ‘tie’ the mind.
Repeat in a set count (commonly 3/7/9) to stabilize ‘saṃ ca vartatām’—continued turning/return.
Kauśika Sūtra: vaśīkaraṇa/saṃmanasya rites employing AV 6.102 (mind-attraction charms); exact sūtra numbering varies by edition.
Atharvan as domestic-magical technician; in love/attraction contexts often the householder performs under Atharvanic prescription, with the priest providing mantra and safeguards.
Recited privately with a focused intention; traditionally may accompany offering of sweet food, scented substances, or a token message—depending on local Atharvan practice.
At twilight or dawn (liminal times for ‘meeting’); before a reunion or reconciliation attempt.
Often performed by the petitioner; formal versions by an Atharvan specialist.
KauśSūtra (vaśīkaraṇa/saṃmanasya rites; edition-dependent)
Ethically reframed as a concord prayer: use to invite mutual understanding, not coercion.
Aśvins’ vāha (mythic vehicle as exemplar of reunion); manas (mind) as the manipulable ‘substance’ of social control
The ‘vehicle’ is the medium of union—shared rhythm, shared path. Manas is treated like a movable entity that can be guided to ‘dock’ and remain in orbit.
Manas-śānti: supports sattva and relational harmony; indirectly beneficial where stress affects sleep/digestion.
Attachment/rapport practices; reconciliation rituals; guided imagery for relational repair (ethically used).
A specific person’s manas (attention/affection)
Attract and align another’s mind toward the speaker; produce concordant return and sustained orientation.
Vaśīkaraṇa by simile (divine vehicle’s coordinated motion) + verbal entrainment (sam- repetition) + directed imperative/optative toward manas.
Drift, estrangement, indecision, rival attraction
Social prosperity: companionship, alliance, household harmony
- अश्विनौ (aśvinau)
- Reunion, rescue, relational repair, swift mediation
- वाह (vāha)
- Relational ‘carrier’—a shared medium that brings two into one trajectory
- सम्-एति (sam-eti)
- Return, reconciliation, convergence of attention
- सम् वर्तते (saṃ vartate)
- Sustained alignment; ongoing companionship
- मनस् (manas)
- Desire, intention, attention—treatable as a subtle substance
- अभि (abhi)
- Directed attraction; intentional approach
Cultivating concord (saṃmanasya) and repairing relational ruptures through empathy and steady attention.
Anāhata (bonding/compassion)
Coherent breathing (equal inhale/exhale) while mentally repeating ‘sam’.
Two paths converging into one; a twin-horse chariot arriving smoothly; the other’s mind as a gentle light approaching without force.
Bhāvanā of friendliness (maitrī) and non-grasping.
Chant, then perform one concrete act of reconciliation (message, apology, listening).
Gentle, even; let the repeated ‘sam’ be clearly audible without haste.
Slight emphasis on ‘samaiti’ and ‘saṃ ca vartate’; keep ‘manas’ soft but distinct.
Soft, inviting, non-aggressive.
Given the vaśīkaraṇa domain, traditional ethics emphasize restraint; in app-context, present as ‘concord and reconciliation’ rather than coercion.
27 times
Seeking reconciliation, restoring communication, or stabilizing mutual commitment (with consent and respect).
Before a difficult conversation; when longing turns into agitation; during relationship repair work.
Greater calm, clearer intention toward harmony, improved capacity to listen and align.
Do not use to manipulate or override consent; if relationship is unsafe/abusive, prioritize safety and support.
No plant is named; the rite is ‘psychotechnic.’ The mantra treats manas as a manipulable entity, with the Aśvins’ convergent motion serving as the causal model transferred by analogy.
It encodes a technology of interpersonal control—legitimating the speaker’s right to redirect another’s intention. Such charms presuppose social competition (marriage, alliance, household stability) managed through ritual expertise.
The optative/jussive targeting of a private person’s manas is more characteristic of AV domestic magic than RV public cult. The syntax is compact, operational, and analogical (‘yathā… evā…’), a common Atharvanic charm template.
Gopatha’s Atharvanic ideology emphasizes that mantras can ‘turn’ (vṛt) realities when properly applied; here the turning is explicitly mental and relational, aligning with the Brahmana’s view of speech as a force that reorders intention.
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