Atharva Veda Sukta 13
Kanda 15Anuvaka 2Sukta 1314 Mantras

Sukta 13

Rishi: Atharvanic tradition (Vratya-cycle; specific ṛṣi not explicit in the given excerpt)

Devata: Loka/puṇya (merit-realms) as the effective object; implicitly the Vratya as merit-conduit

Chandas: Prose-like Atharvanic anuṣṭubh-leaning cadence (not a strict RV-style metrical verse)

Mantras

Mantra 1

तद् यस्यै॒वं वि॒द्वान् व्रात्य॒ एकां॒ रात्रि॒मति॑थिर्गृ॒हे वस॑ति

This (is the consequence) for him—at whose house, thus, the knowing Vrātya abides as guest for a single night.

Mantra 2

ये पृ॑थि॒व्यां पुन्या॑ लो॒कास्ताने॒व तेनाव॑ रुन्द्धे

What meritorious worlds there are upon the earth—those very worlds he thereby wins and makes his own.

Mantra 3

तद् यस्यै॒वं वि॒द्वान् व्रात्यो॑ द्वि॒तीयां॑ रात्रि॒मतिथि॑र्गृ॒हे वस॑ति

And this (further accrues) to him—at whose house, thus, the knowing Vrātya abides as guest for a second night.

Mantra 4

ये॒३न्तरि॑क्षे॒ पुण्या॑ लो॒कास्ताने॒व तेनाव॑ रुन्द्धे

What meritorious worlds there are in the mid-air—those, even those, by that (knowledge and observance) he verily secures unto himself.

Mantra 5

तद् यस्यै॒वं वि॒द्वान् व्रात्य॑स्तृ॒तीयां॒ रात्रि॒मति॑थिर्गृ॒हे वस॑ति

That (same reward) is his, for whom, in this wise, a knowing Vratya, a guest, abides in the house the third night.

Mantra 6

ये दि॒वि पुण्या॑ लो॒कास्ताने॒व तेनाव॑ रुन्द्धे

What meritorious worlds there are in heaven—those, even those, by that he verily wins and holds fast.

Mantra 7

तद् यस्यै॒वं वि॒द्वान् व्रात्य॑श्चतु॒र्थीं रात्रि॒मति॑थिर्गृ॒हे वस॑ति

That (same celestial gain) is his, for whom, in this wise, a knowing Vratya, a guest, abides in the house the fourth night.

Mantra 8

ये पुण्या॑नां॒ पुण्या॑ लो॒कास्ताने॒व तेनाव॑ रुन्द्धे

What worlds are the meritorious among the meritorious—those, even those, by that he verily secures.

Mantra 9

तद् यस्यै॒वं वि॒द्वान् व्रात्योऽप॑रिमिता॒ रात्री॒रति॑थिर्गृ॒हे वस॑ति

That man, in whose house the Vrātya—knowing thus—abides as a guest for nights unmeasured, (wins) that (foretold reward).

Mantra 10

य ए॒वाप॑रिमिताः॒ पुण्या॑ लो॒कास्ताने॒व तेनाव॑ रुन्द्धे

Even those worlds of merit that are unmeasured—those very worlds he, by that (observance), makes fast and wins unto himself.

Mantra 11

अथ॒ यस्याव्रा॑त्यो व्रात्यब्रु॒वो ना॑मबिभ्र॒त्यति॑थिर्गृ॒हाना॒गच्छे॑त्

Then, if unto a man’s houses there should come as guest one no Vrātya, yet bearing the name and saying ‘I am Vrātya,’—

Mantra 12

कर्षे॑देनं॒ न चै॑नं कर्षे॑त्

One should hale him—yet one should not hale him.

Mantra 13

अ॒स्यै दे॒वता॑या उद॒कं या॑चामी॒मां दे॒वतां॑ वासय इ॒मामि॒मां दे॒वतां॒ परि॑ वेवे॒ष्मीत्ये॑नं॒ परि॑ वेविष्यात्

‘For this deity I ask water; this deity do thou cause to dwell; this—this very deity—I encompass round about’: thus should he encompass him round about.

Mantra 14

तस्या॑मे॒वास्य॒ तद् दे॒वता॑यां हु॒तं भ॑वति॒ य ए॒वं वेद॑

In that very Deity, for him, that offering is truly offered and comes to effect—whoso thus knoweth.

Frequently Asked Questions

It aims to convert correct observance—especially proper reception of a powerful guest (Vrātya)—into puṇya that ‘secures’ access to meritorious worlds (puṇyā lokāḥ) across cosmic regions.

It presents merit-realms as distributed through layers of the cosmos; by repeating the securing formula, the performer ritually ‘claims’ those destinations/statuses as attainable outcomes.

Water is requested for the devatā as a purification/control medium, and the encircling (pari-veveṣmi) is a protective boundary act—honoring the presence while containing it for safety and auspiciousness.

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