Atharva Veda 3.21.4: Kanda 3, Anuvaka 3, Sukta 21, Mantra 4
Sukta 21
यो दे॒वो वि॒श्वाद् यमु॒ काम॑मा॒हुर्यं दा॒तारं॑ प्रतिगृ॒ह्णन्त॑मा॒हुः । यो धीरः॑ श॒क्रः प॑रि॒भूरदा॑भ्य॒स्तेभ्यो॑ अ॒ग्निभ्यो॑ हु॒तम॑स्त्वे॒तत्
yó devó viśvā́d yám u kā́mam āhúr yáṁ dātā́ram pratigṛhṇántam āhúḥ | yó dhī́raḥ śakráḥ paribhū́r adā́bhyaḥ tébhyo agníbhyo hútam astv etát
The god whom from every side they call ‘Desire,’ whom they call the Giver that receiveth in return; who is wise, mighty, an over-lord, unconquerable—to those Fires let this oblation be offered.
Dewa yang dari segala penjuru mereka sebut ‘Kāma’ (Hasrat), yang mereka sebut Sang Pemberi yang menerima balasan; yang bijaksana, perkasa, penguasa yang meliputi, tak terkalahkan—kepada Api-Api (Agni) itu persembahan (huta) ini dipersembahkan.
The meaning
What it says
Agni is praised as the deity called Kāma (Desire) from every side, also called the Giver who receives back (reciprocal exchange); he is wise, mighty, an over-lord, unconquerable; oblation is offered to the Fires.
The inner meaning
Desire is not rejected but refined: when desire is entrusted to the inner fire, it becomes purposeful aspiration. The ‘giver-who-receives’ mirrors psychological reciprocity—what one feeds (habits, intentions) returns as character and fortune.
The truth in it
Prosperity and protection arise through right exchange: offerings (effort, gratitude, restraint) return as stability, resources, and invulnerability to chaos.
What it is for
- Kind of hymn
- Paustika (Prosperity) + Śānti (Pacification)
Its aim
To obtain desired goods and secure invulnerable protection by establishing reciprocal exchange with Agni as giver-and-receiver.
Word by Word
Pada patha
यः । दे॒वः । वि॒श्वात् । यम् । उ॒ । काम॑म् । आ॒हुः । यम् । दा॒तार॑म् । प्र॒ति॒-गृ॒ह्णन्त॑म् । आ॒हुः । यः । धीरः॑ । श॒क्रः । प॒रि॒-भूः । अदा॑भ्यः । तेभ्यः॑ । अ॒ग्निभ्यः॑ । हु॒तम् । अ॒स्तु । ए॒तत् ।
- यः
- who (he)whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- देवः
- god, deitythe godNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot देव (प्रातिपदिक)
- विश्वात्
- from all (from everything)from all sides; over all (universal scope)Adjective (used substantively)पुंलिङ्गः/नपुंसकलिङ्गः, पञ्चमी, एकवचनम्Role ApādānaRoot विश्व (प्रातिपदिक)
- यम्
- whomPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- कामम्
- desire; wishdesire; wish; sought good (kāma as goal)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot काम (प्रातिपदिक)
- आहुः
- they have said / callthey call; they say (traditional designation)Verbलिट् (परोक्सभूत/परफेक्ट), प्रथमपुरुषः, बहुवचनम्Root अह् (धातु)
- यम्
- whomPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- दातारम्
- giverthe giver; bestower (of boons, prosperity, healing)Noun (agent) / Adjectiveपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot दातृ (प्रातिपदिक; कर्तरि-तृन्) ← √दा (दाने)
- प्रतिगृह्णन्तम्
- receiving; acceptingaccepting in return; receiving (the oblation/fee; reciprocating)Participle (present active) used adjectivallyपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot प्रति-√ग्रह् (ग्रहणे) → गृह्णत् (वर्तमान-कृदन्त)
- आहुः
- they have said / callthey callVerbलिट्, प्रथमपुरुषः, बहुवचनम्Root अह् (धातु)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- धीरः
- wise; steadfastAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot धीर (प्रातिपदिक)
- शक्रः
- mighty one (Śakra)mighty; capable (śakra: potent)Noun / Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot शक्र (प्रातिपदिक)
- परिभूः
- overpowering; surpassingoverlord; one who surpasses/encompasses (dominant protector)Noun (agent) / Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot परि-भू (प्रातिपदिक; उ-प्रत्यय) ← √भू (भवने)
- अदाभ्यः
- unassailable; not to be deceived/overcomeuninjurable; not to be deceived/overcome (invulnerable)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अ-दाभ्य (प्रातिपदिक) ← √दभ् (हिंसादौ/दम्भे) न-प्रत्ययार्थे
- तेभ्यः
- to themto thosePronounपुंलिङ्गः, चतुर्थी/पञ्चमी, बहुवचनम्Role SampradānaRoot तद् (सर्वनाम-प्रातिपदिक)
- अग्निभ्यः
- to the fires / to Agnisto the FiresNounपुंलिङ्गः, चतुर्थी/पञ्चमी, बहुवचनम्Role SampradānaRoot अग्नि (प्रातिपदिक)
- हुतम्
- offered; oblation (offered)offeredPast passive participleनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role KarmaRoot हु (धातु) → हुत (क्त-प्रत्यय)
- अस्तु
- let it beVerbलोट् (आज्ञार्थ), प्रथमपुरुषः, एकवचनम्Root अस् (धातु)
- एतत्
- thisPronounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role KarmaRoot एतद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- यः देवः विश्वात् यम् कामम् आहुः | यम् दातारम् प्रतिगृह्णन्तम् आहुः | यः धीरः शक्रः परिभूः अदाभ्यः | तेभ्यः अग्निभ्यः हुतम् अस्तु एतत् || मुख्य-सन्धयः:
- (1) कामम्+आहुः → काममा॒हुः (अ + आ = आ; म्-परसवर्ण/अनुस्वार-प्रयोगः) ।
- (2) आहुः+यम् → आहुर्यम् (विसर्गस्य रेफादेशः: उः + य → उर्य) ।
- (3) प्रतिगृह्णन्तम्+आहुः → प्रतिगृह्णन्तमा॒हुः (अ + आ = आ) ।
- (4) अदाभ्यः+तेभ्यः → अदाभ्यस्तेभ्यः (विसर्गस्य स्-आदेशः: अः + त → अस्त) ।
- (5) तेभ्यः+अग्निभ्यः → तेभ्योऽग्निभ्यः (अः + अ → ओऽ; अवग्रह) ।
- (6) हुतम्+अस्तु → हुतमस्तु (म् + अ → म) ।
Seer, deity and metre
- Rishi
- Atharvanic tradition (variable)
- Devata
- Agni (as Kāma/Dātṛ; functional epithets)
- Chandas
- Triṣṭubh-like (mixed)
- Rasa
- Adbhuta and Shanta
Sāyaṇa notes the epithets as functional: Agni is ‘kāma’ insofar as he is the object and fulfiller of aims through sacrifice; he is ‘dātṛ’ as boon-bestower, yet ‘pratigṛhṇan’ because he receives the offering and returns fruit (phala) in reciprocity. ‘Adābhya’ underscores apotropaic invulnerability: the invoked fire cannot be thwarted by hostile beings.
An Atharvanic redactional voice (Śaunaka AV; seer not fixed)
Paustika-śānti synthesis: gaining desired goods while securing inviolability through Agni-centered reciprocity (homa logic).
Shows Atharvan pragmatism: desire is sacralized via exchange with Agni, converting wanting into protected abundance.
Agni as Kāma and Dātṛ (giver/receiver)
Agni mediates circulation between humans and gods; as Kāma he energizes creation and pursuit; as receiver he stabilizes the economy of sacrifice.
Supports appetite regulation and motivational balance (symbolic ‘agni’); reduces compulsive craving by ritual containment.
Adābhya/Paribhū: wards defeat, deception, and instability; protects prosperity from leakage.
4 pādas; descriptive epithets in the first three, fixed offering formula in the last.
Irregular triṣṭubh with mantra-litany density; cadence resolves at ‘hutam astv etat’.
Expansive, enumerative; then conclusively ‘sealed’ by the refrain.
Generates a sense of being surrounded (‘viśvāt’) by supportive power; ends in grounded assurance.
State the kāmya intention (wish) silently or in a brief sankalpa-like formulation.
Offer ghee with the mantra, emphasizing reciprocity: ‘we give—thou givest.’
If used for protection, perform a short protective gesture (touch head/heart of beneficiary) after the oblation, sealing ‘adābhya’ invulnerability.
End with a settling offering and quiet sitting to ‘fix’ the boon.
Kauśika Sūtra: paustika/śānti homa sequences where Agni is invoked as dātṛ and rakṣitṛ (edition-dependent).
Atharvan as mediator of exchange: ensures correct offering so that Agni’s ‘return-gift’ (phala) is compelled by ritual propriety.
Before major purchases, gift-giving, starting a venture, or requesting support: offer ghee and recite with a clear, ethical wish.
New moon/full moon evenings; also before hospitality/guest reception where exchange is emphasized.
Householder; purohita if formalizing a vow (vrata) or larger homa.
Paustika/śānti homa contexts in Kauśika commonly employ such offering refrains; precise sūtra varies by recension notes.
Lamp + small offering (even symbolic) paired with journaling a ‘reciprocal vow’: what you will give as you seek to receive.
Oblation (huta; ghee); Agni as reciprocal exchanger (pratigraha)
Agni as the transactional medium; ‘huta’ implies ghṛta/havis as refined substance.
Fire is the marketplace of the sacred: offerings become ‘credit’ returning as boons; desire is purified by being placed into Agni’s order.
Conceptual link to strengthening jatharāgni and balancing desire-driven rajas (non-therapeutic).
Ritual framing for impulse control and goal-setting; gratitude/exchange mindset for financial stress (non-clinical).
Obtain desired goods (kāma) and establish invulnerable protection through reciprocal offering to Agni as giver-and-receiver.
Homa with intentional naming (kāma/dātṛ/pratigṛhṇant) to ‘program’ the exchange; refrain to plural fires for distributed guardianship.
Loss of wealth, instability, deception, failed exchange/transactions.
Wealth, successful reciprocity (gifts, trade, patronage), fulfillment of wishes.
- काम (kāma)
- directed aspiration; motivational energy that must be ‘cooked’ into dharma
- दातारम् (dātāram)
- the source of boons—fire as transformer that ‘gives’ outcomes
- प्रतिगृह्णन्तम् (pratigṛhṇantam)
- law of reciprocity; offerings return as merit, cohesion, protection
- धीरः (dhīraḥ)
- stable discernment that makes desire non-destructive
- शक्रः (śakraḥ)
- effective power; capacity to actualize intention
- अदाभ्यः (adābhyaḥ)
- invulnerability through integrity and disciplined exchange
Observe desire as energy; offer it into a steady inner flame so it becomes aspiration rather than craving.
manipura
Exhale-offering practice: on each exhale, imagine placing ‘kāma’ into fire; on inhale, receive steadiness.
A two-way stream: golden offering into a red-gold flame; returning as a cool protective aura around the skin.
Sattvic motivation—bright, non-compulsive.
State a wish, then state the reciprocal dharmic action you will take; recite to bind both sides of the exchange.
Keep ‘kāma’ and ‘dātāram’ clearly articulated; refrain as steady anchor.
Do not blur conjuncts in ‘pratigṛhṇantam’; keep nasal + aspirate clean.
Warm, inviting tone (prosperity) with firm closure on the offering line.
Best used with an explicit saṅkalpa of ‘right exchange’; Atharvanic efficacy is tied to precise intention + offering.
5 times
Seeking resources, support, successful transactions, or fulfillment of a wish without inviting instability.
Before giving/receiving gifts, signing agreements, beginning a venture, or making a vow.
Clearer desire, improved reciprocity in relationships and finances, steadier sense of safety.
Avoid framing as greedy extraction; pair with a concrete act of giving (dāna) to match ‘pratigraha’.
The hymn’s earlier plant-immanence makes prosperity and healing ‘extractable’ via offering. Here the mechanism is exchange: substances (ghee, possibly plant-products) are converted into desired outcomes through Agni’s role as transformer and reciprocator.
It formalizes a transactional theology: the patron offers, the deity returns. This mirrors social reciprocity (gift/return-gift) and supports priestly authority as the technician who guarantees the exchange’s success.
The explicit ‘pratigṛhṇantam’ (receiving in return) foregrounds reciprocity more overtly than many RV hymns, aligning with Atharvanic domestic pragmatics and later Vedic gift-economy idioms.
Gopatha’s sacrificial logic would read Agni as the mouth of the gods: receiving offerings and distributing fruits. The epithets ‘dātṛ/pratigrahītṛ’ articulate that same mechanism in compact mantra-form.
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