Sukta 11
Rishi: Vrātya-speculation section (traditional attribution varies; often treated as Atharvanic/brāhmaṇa-style prose-verse without a single fixed ṛṣi in later lists)
Devata: Vrātya (as empowered ritual persona); efficacy grounded in ‘speech-as-power’
Chandas: Mixed/irregular (late Atharvanic style; not a strict RV meter)
AV 15.11 ສືບຕໍ່ການຊີ້ແຈງກ່ຽວກັບວາຕຍະ ໂດຍນຳສະເໜີວາຕຍະເປັນບຸກຄົນທາງພິທີກຳທີ່ມີອຳນາດ ຊຶ່ງຄຳເວົ້າຂອງພຣະອົງເອງ "ເຮັດໃຫ້ເປັນຈິງ" ຄວາມຈະເລີນຮຸ່ງເຮືອງ, ຄວາມໂປດປານ, ພະລັງຊີວິດ, ແລະ ຄວາມປາຖະໜາທີ່ສຳເລັດແລ້ວ. ພະລັງຂອງຄຳສັງເວດນີ້ຢູ່ໃນສູດທີ່ເຮັດໃຫ້ເປັນຈິງ, ສິ່ງທີ່ວາຕຍະກ່າວ (ແລະ ສິ່ງທີ່ຜູ້ຮູ້ເຂົ້າໃຈ) ກາຍເປັນກົນໄກທີ່ຜ່ານນັ້ນປຣິຍະ (ການຍອມຮັບທາງສັງຄົມ) ແລະ ນິກາມະ (ຄວາມປາຖະໜາທີ່ສຳເລັດແລ້ວ) ຖືກຮັບປະກັນ.
Kind of charm
Mantras
Mantra 1
तद् यस्यै॒वं वि॒द्वान् व्रात्योऽति॑थिर्गृ॒हाना॒गछे॑त्
ຜູ້ໃດທີ່ໄດ້ຮັບຄຳສອນດັ່ງກ່າວ, ແລະວຣາຕຍະມາເປັນແຂກທີ່ເຮືອນຂອງຜູ້ນັ້ນ - ສຳລັບຜູ້ນັ້ນກົດໝາຍນີ້ສົມຜົນ
Mantra 2
स्व॒यमे॑नमभ्यु॒देत्य॑ ब्रूया॒द् व्रात्य॒ क्वाऽवात्सी॒र्व्रात्यो॑द॒कं व्रात्य॑ त॒र्पय॑न्तु॒ व्रात्य॒ यथा॑ ते प्रि॒यं तथा॑स्तु॒ व्रात्य॒ यथा॑ ते॒ वश॒स्तथा॑स्तु॒ व्रात्य॒ यथा॑ ते निका॒मस्तथा॒स्त्विति॑
ຈົ່ງໄປພົບລາວດ້ວຍຕົນເອງ, ແລະເວົ້າວ່າ: ວຣາຕຍະເອີຍ, ທ່ານພັກເຊົາຢູ່ໃສ? ວຣາຕຍະເອີຍ, ຈົ່ງຮັບເອົານ້ຳ; ວຣາຕຍະເອີຍ, ຈົ່ງໃຫ້ພວກເຂົາບຳລຸງທ່ານ. ວຣາຕຍະເອີຍ, ຕາມທີ່ທ່ານພໍໃຈ, ກໍໃຫ້ເປັນເຊັ່ນນັ້ນ; ວຣາຕຍະເອີຍ, ຕາມທີ່ທ່ານປະສົງ, ກໍໃຫ້ເປັນເຊັ່ນນັ້ນ; ວຣາຕຍະເອີຍ, ຕາມທີ່ທ່ານປາຖະໜາ, ກໍໃຫ້ເປັນເຊັ່ນນັ້ນ
Mantra 3
यदे॑न॒माह॒ व्रात्य॒ क्वाऽवात्सी॒रिति॑ प॒थ ए॒व तेन॑ देव॒याना॒नव॑ रुन्द्धे
ໃນທີ່ລາວເວົ້າກັບລາວວ່າ: ວຣາຕຍະເອີຍ, ທ່ານພັກເຊົາຢູ່ໃສ? - ດ້ວຍຄຳເວົ້ານັ້ນ, ລາວໄດ້ສະຖິດເສັ້ນທາງ, ເຊິ່ງເປັນເສັ້ນທາງຂອງພະເຈົ້າ
Mantra 4
यदे॑न॒माह॒ व्रात्यो॑द॒कमित्य॒प ए॒व तेनाव॑ रुन्द्धे
ໃນທີ່ລາວເວົ້າກັບລາວວ່າ: ວຣາຕຍະເອີຍ, ນີ້ແມ່ນນ້ຳ - ດ້ວຍຄຳເວົ້ານັ້ນ, ລາວໄດ້ສະຖິດນ້ຳທັງໝົດ
Mantra 5
यदे॑न॒माह॒ व्रात्य॑ त॒र्पय॒न्त्विति॑ प्रा॒णमे॒व तेन॒ वर्षी॑यांसं कुरुते
ໃນທີ່ພຣະອົງກ່າວກັບພຣະອົງວ່າ, 'ໂອ ວຣາຕຍະ, ໃຫ້ພວກເຂົາບຳລຸງທ່ານ,' - ດ້ວຍວິທີນີ້ ພຣະອົງເຮັດໃຫ້ລົມຫາຍໃຈອັນເປັນຊີວິດນັ້ນ ມີຄວາມອຸດົມສົມບູນຍິ່ງຂຶ້ນ.
Mantra 6
यदे॑न॒माह॒ व्रात्य॒ यथा॑ ते प्रि॒यं तथा॒स्त्विति॑ प्रि॒यमे॒व तेनाव॑ रुन्द्धे
ເມື່ອພຣະວຣາຕຍະກ່າວກັບຜູ້ນັ້ນວ່າ: 'ຕາມທີ່ເຈົ້າປາຖະໜາ, ກໍຈົ່ງເປັນດັ່ງນັ້ນ', ດ້ວຍຄຳເວົ້ານັ້ນ ຜູ້ນັ້ນຍ່ອມໄດ້ຮັບສິ່ງທີ່ຕົນປາຖະໜາໂດຍແທ້ຈິງ.
Mantra 7
ऐनं॑ प्रि॒यं ग॑च्छति प्रि॒यः प्रि॒यस्य॑ भवति॒ य ए॒वं वेद॑
ສິ່ງທີ່ປາຖະໜາຍ່ອມມາຫາຜູ້ນັ້ນ, ຜູ້ນັ້ນຍ່ອມເປັນທີ່ຮັກແພງຕໍ່ຜູ້ທີ່ເປັນທີ່ຮັກແພງ, ຜູ້ໃດທີ່ຮູ້ຄວາມຈິງດັ່ງນີ້.
Mantra 8
यदे॑न॒माह॒ व्रात्य॒ यथा॑ ते॒ वश॒स्तथा॒स्त्विति॒ वश॑मे॒व तेनाव॑ रुन्द्धे
ເມື່ອພຣະວຣາຕຍະກ່າວກັບຜູ້ນັ້ນວ່າ: 'ຕາມອຳນາດຂອງເຈົ້າ, ກໍຈົ່ງເປັນດັ່ງນັ້ນ', ດ້ວຍຄຳເວົ້ານັ້ນ ຜູ້ນັ້ນຍ່ອມໄດ້ຮັບອຳນາດໂດຍແທ້ຈິງ.
Mantra 9
ऐनं॒ वशो॑ ग॑च्छति व॒शी व॒शिनां॑ भवति॒ य ए॒वं वेद॑
ອຳນາດຍ່ອມມາຫາຜູ້ນັ້ນ, ຜູ້ນັ້ນຍ່ອມເປັນເຈົ້ານາຍໃນບັນດາຜູ້ທີ່ເປັນເຈົ້ານາຍ, ຜູ້ໃດທີ່ຮູ້ຄວາມຈິງດັ່ງນີ້.
Mantra 10
यदे॑न॒माह॒ व्रात्य॒ यथा॑ ते निका॒मस्तथा॒स्त्विति॑ निका॒ममे॒व तेनाव॑ रुन्द्धे
ເມື່ອພຣະວຣາຕຍະກ່າວກັບຜູ້ນັ້ນວ່າ: 'ຕາມຄວາມປາຖະໜາສົມບູນຂອງເຈົ້າ, ກໍຈົ່ງເປັນດັ່ງນັ້ນ', ດ້ວຍຄຳເວົ້ານັ້ນ ຜູ້ນັ້ນຍ່ອມໄດ້ຮັບຄວາມສົມບູນແຫ່ງຄວາມປາຖະໜາໂດຍແທ້ຈິງ.
Mantra 11
ऐनं॑ निका॒मो ग॑च्छति निका॒मे नि॑का॒मस्य॑ भवति॒ य ए॒वं वेद॑
ຄວາມປາຖະໜາທີ່ສົມບູນຍ່ອມມາຫາຜູ້ນັ້ນ, ຜູ້ນັ້ນຍ່ອມຕັ້ງມັ່ນຢູ່ໃນຄວາມປາຖະໜາທີ່ສົມບູນ, ຍ່ອມເປັນຜູ້ຄອບຄອງຄວາມປາຖະໜາທີ່ສົມບູນ, ຜູ້ໃດທີ່ຮູ້ຄວາມຈິງດັ່ງນີ້.
Inside Sukta 11
How it unfolds
- How it opens
Begins in the characteristic Vrātya-speculation mode: the Vrātya’s addressed speech is foregrounded as the operative force rather than a distant mythic narrative.
- What it asks
That the addressed person obtain what is ‘dear’ (priya), gain abundance of prāṇa through refreshing/satiation, and reach the state of nikāma (fulfilled desire).
- Where its power lies
Efficacy is stated as immediate and guaranteed: the Vrātya’s utterance ‘secures’ the प्रिय itself; and the refrain-like logic of ‘ya evaṃ veda’ grounds attainment in correct knowing.
- How it closes
Concludes with nikāma personified as arriving, establishing the knower within fulfilled desire, and declaring possession of that fulfilled state (phala as final seal).
Famous verses
yathā te priyaṃ tathā astu
tarpayantu iti … prāṇam eva tena varṣīyāṃsaṃ kurute
ya evaṃ veda
Kind of hymn
Paustika (Prosperity/Social Ascendancy) with Vrātya-speculation
What it is for
To secure priya (favor and acceptance), strengthen prāṇa, and culminate in nikāma—fulfilled desire—through performative utterance and esoteric understanding.
Who it is for
Householders and ritual specialists seeking social legitimacy, patronage, favor, and wish-fulfillment; also those integrating Vrātya motifs into Atharvanic prosperity practice.
Also used as
- Shantika (social harmony/acceptance)
- Bhaisajya-adjacent (prāṇa/vitality increase)
- Jnana-phala (knowledge-based attainment: ya evaṃ veda)
The deity
The Vrātya here is not merely a social type but a sacralized figure whose utterance authorizes outcomes; Nikāma is the hymn’s result-power, personified as the state of desire fully accomplished and stabilized.
Powers of the deity
- Performativity of speech: utterance that “secures” the desired object (priya)
- Bestowal of priya: favor, affection, acceptance, social success
- Increase of prāṇa: strengthening and abundance of vital breath
- Granting and stabilizing nikāma: fulfilled desire as an attained condition
- Legitimation-by-knowledge: efficacy accrues to the one who “thus knows” (ya evaṃ veda)
Why the deity is called
Invoked to obtain prosperity and social ascent by aligning oneself with the Vrātya’s authoritative speech and by claiming the phala (nikāma) through correct knowledge of the formulae.
The seer
- Vrātya-speculation (anukramaṇī-varying; brāhmaṇa-style Atharvanic prose-verse)Atharvan. Prosperity and social-ascendancy charms grounded in mantra-as-act (vāc/śabda efficacy), including vitality (prāṇa) augmentation and wish-fulfillment (kāma/nikāma) through esoteric knowing.
Other hymns of this seer
- AV 15.1–15.17 (Vrātya complex; traditional attributions vary across recensions/anukramaṇīs)
Preparing for the rite
- Establish a clean, quiet recitation space; seat the reciter facing east or north.
- Set intention: priya (favor), prāṇa (vitality), or nikāma (fulfilled desire).
- If adopting the hymn’s idiom, prepare simple tarpana (refreshment) as a symbolic act of ‘satiating’ the power addressed.
The rite
- Recite the sukta in a steady brāhmaṇa-style cadence, emphasizing the performative clauses (e.g., ‘tathā astu’).
- Where the text frames results as speech-effects, pause briefly after the key formula to ‘seal’ the utterance mentally.
- Optionally perform a simple tarpana gesture (offering/sipping water) at the prāṇa-related portion, aligning act with word.
What it needs
- Water (for tarpana/refreshment), optional
- No required herbs or amulets indicated by the sukta itself
When
Flexible; suited to mornings for paustika aims, or prior to audiences/assemblies when seeking favor and acceptance.
The main substance
Water (tarpana/refreshment), optional
How it is prepared
If used, take clean water in a small vessel; offer a symbolic refreshment (tarpana gesture) or sip mindfully at the prāṇa-focused recitation, treating water as the carrier of ‘satiation’.
Frequently Asked Questions
In this hymn the Vrātya functions as an empowered ritual persona: a figure whose authoritative speech and formulas are treated as effective forces that produce prosperity and acceptance.
Priya means what is dear—often favor, affection, and social acceptance. The sukta frames it as something secured by the Vrātya’s performative blessing: ‘As is your dear wish, so be it.’
Because the text grounds results in correct understanding: knowledge of how the formula works is itself the means of attainment, culminating in nikāma—fulfilled desire—being said to ‘come’ to the knower.
Ask anything about Sukta 11 of the Atharva Veda
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