Sukta 14
Rishi: Traditionally treated as brāhmaṇa-style anonymous/collective Atharvanic exposition within AV 15 (often not assigned to a single ṛṣi in the manner of RV hymns).
Devata: Agni (as annāda) and the svāhā-formula personified as efficacious speech.
Chandas: Mixed/prose-like brāhmaṇa cadence (AV 15 frequently departs from strict metrical regularity).
AV 15.14 ເປັນການອະທິບາຍແບບບຣາຮມະນະຂອງອາທາຣະວະດາ ທີ່ປ່ຽນຄຳເວົ້າພິທີການ (ໂດຍສະເພາະສວາຮາ ແລະ ຄຳເອີ້ນທີ່ກ່ຽວຂ້ອງ) ໃຫ້ເປັນ "ຜູ້ກິນອາຫານ" ຂອງຈັກກະວານ (ອັນນາດ/ອັນນາດີ), ຄື ພະລັງທີ່ຮັບປະກັນການໄດ້ມາ ແລະ ການດູດຊຶມຂອງສິ່ງລ້ຽງ. ໂດຍການຈັດວາງທິດທາງ, ສັດຕ໌ ແລະ ເທບະພາບ ໃຫ້ກົງກັບຄຳສັບທີ່ມີປະສິດທິຜ່ານບັນທູ (ການສົມທຽບ), ມັນສອນວ່າ ຄວາມຮູ້ທີ່ຖືກຕ້ອງ ແລະ ການເວົ້າທີ່ຖືກຕ້ອງ ເຮັດໃຫ້ຄວາມຈະເລີນມີຄວາມສະຖຽນ ແລະ ເປັນໄປໄດ້ຊ້ຳໆ.
Kind of charm
Mantras
Mantra 1
स यत् प्राचीं॒ दिश॒मनु॒ व्यच॑ल॒न्मारु॑तं॒ शर्धो॑ भू॒त्वानु॒व्यचल॒न्मनो॑ऽन्ना॒दं कृ॒त्वा
ເມື່ອພຣະອົງກ້າວໄປຕາມທິດທາງບູລະພາ, ພຣະອົງກາຍເປັນຝູງຊົນມາຣຸດ ແລະ ກ້າວຕໍ່ໄປ; ໂດຍໄດ້ຊົງເຮັດໃຫ້ຈິດໃຈເປັນຜູ້ກິນອາຫານ.
Mantra 2
मन॑सान्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ດ້ວຍຈິດໃຈ - ທີ່ຖືກເຮັດໃຫ້ເປັນຜູ້ກິນອາຫານ - ຜູ້ໃດຮູ້ດັ່ງນັ້ນ ຜູ້ນັ້ນກິນອາຫານ.
Mantra 3
स यद् दक्षि॑णां॒ दिश॒मनु॒ व्यच॑ल॒दिन्द्रो भू॒त्वानु॒व्यऽचल॒द् बल॑मन्ना॒दं कृ॒त्वा
ເມື່ອພຣະອົງກ້າວໄປຕາມທິດທາງທັກສະນາ, ພຣະອົງກາຍເປັນອິນທຣະ ແລະ ກ້າວຕໍ່ໄປ; ໂດຍໄດ້ຊົງເຮັດໃຫ້ກຳລັງເປັນຜູ້ກິນອາຫານ.
Mantra 4
बले॑नान्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ຜູ້ໃດຮູ້ດັ່ງນີ້ ຈະກິນອາຫານໂດຍກຳລັງ, ເປັນຜູ້ກິນອາຫານທີ່ຖືກສ້າງຂຶ້ນຈາກອາຫານ.
Mantra 5
स यत् प्र॒तीचीं॒ दिश॒मनु॒ व्यच॑ल॒द् वरु॑णो॒ राजा॑ भू॒त्वानु॒व्यऽचलद॒पोऽन्ना॒दीः कृ॒त्वा
ເມື່ອພຣະອົງເຄື່ອນອອກໄປຕາມທິດຕາເວັນຕົກ, ວຣຸນະ, ໂດຍກາຍເປັນກະສັດ, ໄດ້ເຄື່ອນຕາມໄປຫຼັງຈາກນັ້ນ, ໂດຍໄດ້ຕັ້ງໃຫ້ນ້ຳທັງຫຼາຍເປັນຜູ້ກິນອາຫານ.
Mantra 6
अ॒द्भिर॑न्ना॒दिभि॒रन्न॑मत्ति॒ य ए॒वं वेद॑
ດ້ວຍນ້ຳທັງຫຼາຍ, ດ້ວຍຜູ້ກິນອາຫານເຫຼົ່ານັ້ນ, ພຣະອົງກິນອາຫານ - ຜູ້ໃດທີ່ມີຄວາມຮູ້ເຊັ່ນນີ້.
Mantra 7
स यदुदी॑चीं॒ दिश॒मनु॒ व्यच॑ल॒द् सोमो॒ राजा॑ भू॒त्वानु॒व्यऽचलत् सप्त॒र्षिभि॑र्हु॒त आहु॑तिमन्ना॒दीं कृ॒त्वा
ເມື່ອພຣະອົງເຄື່ອນອອກໄປຕາມທິດເໜືອ, ໂສມະ, ໂດຍກາຍເປັນກະສັດ, ໄດ້ເຄື່ອນຕາມໄປຫຼັງຈາກນັ້ນ, ໂດຍຖືກບູຊາໂດຍໄຊພະເຈົ້າເຈັດອົງ, ແລະໄດ້ຕັ້ງໃຫ້ການບູຊາເປັນຜູ້ກິນອາຫານ.
Mantra 8
आहु॑त्यान्ना॒द्यान्न॑मत्ति॒ य ए॒वं वेद॑
ດ້ວຍການບູຊາ - ທີ່ຖືກຕັ້ງໃຫ້ເປັນຜູ້ກິນອາຫານ - ພຣະອົງກິນອາຫານ, ຜູ້ໃດທີ່ມີຄວາມຮູ້ເຊັ່ນນີ້.
Mantra 9
स यद् ध्रु॒वां दिश॒मनु॒ व्यच॑ल॒द् विष्णु॑र्भू॒त्वानु॒व्यऽचलद् वि॒राज॑मन्ना॒दीं कृ॒त्वा
ເມື່ອລາວເຄື່ອນໄປຕາມທິດທີ່ຄົງທີ່, ໂດຍກາຍເປັນພະວິສະນຸ ລາວໄດ້ເຄື່ອນໄປຕາມຫຼັງຈາກນັ້ນ, ໂດຍເຮັດໃຫ້ວິຣາດ ເປັນຜູ້ກິນອາຫານ.
Mantra 10
वि॒राजा॑न्ना॒द्यान्न॑मत्ति॒ य ए॒वं वेद॑
ຜູ້ໃດຮູ້ດັ່ງນີ້ ຈະກິນອາຫານເປັນຜູ້ກິນອາຫານໂດຍອຳນາດຂອງວິຣາດ.
Mantra 11
स यत् प॒शूननु॒ व्यच॑लद् रु॒द्रो भू॒त्वानु॒व्यऽचल॒दोष॑धीरन्ना॒दीः कृ॒त्वा
ເມື່ອລາວໄປຕາມປສັດ, ລາວກາຍເປັນຣຸດທຣະແລະໄປຕາມ, ໂດຍເຮັດໃຫ້ພືດສາລີເປັນຜູ້ກິນອາຫານ.
Mantra 12
ओष॑धीभिरन्ना॒दीभि॒रन्न॑मत्ति॒ य ए॒वं वेद॑
ຜູ້ໃດຮູ້ດັ່ງນີ້ ຈະກິນອາຫານໂດຍທາງພືດສາລີທີ່ເປັນຜູ້ກິນອາຫານ.
Mantra 13
स यत् पि॒तॄननु॒ व्यच॑लद् य॒मो राजा॑ भू॒त्वानु॒व्यऽचलत् स्वधाका॒रम॑न्ना॒दं कृ॒त्वा
ເມື່ອລາວໄປຕາມບູຮູລົດບູລົດ, ລາວກາຍເປັນຍະມະລາດແລະໄປຕາມ, ໂດຍເຮັດໃຫ້ການຮ້ອງສະວະທາເປັນຜູ້ກິນອາຫານ.
Mantra 14
स्व॒धा॒का॒रेणा॑न्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ຜູ້ໃດຮູ້ດັ່ງນີ້ ຈະກິນອາຫານໂດຍການຮ້ອງສະວະທາ ເປັນຜູ້ກິນອາຫານ.
Mantra 15
स यन्म॑नु॒ष्या॒३ननु॒ व्यच॑लद॒ग्निर्भू॒त्वानु॒व्यऽचलत् स्वाहाका॒रम॑न्ना॒दं कृ॒त्वा
ເມື່ອພຣະອົງເຄື່ອນຍ້າຍຕາມຫຼັງມະນຸດທັງຫຼາຍ, ໄດ້ກາຍເປັນພຣະອັຄນີ ພຣະອົງກໍໄດ້ເຄື່ອນຍ້າຍຕາມນັ້ນ, ໂດຍໃຫ້ຄຳວ່າ 'ສວາຮາ' ເປັນຜູ້ບໍລິໂພກອາຫານ.
Mantra 16
स्वा॒हा॒का॒रेणा॑न्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ຜູ້ຮູ້ດັ່ງນີ້ ບໍລິໂພກອາຫານໂດຍຄຳວ່າ 'ສວາຮາ', ໂດຍຜູ້ບໍລິໂພກອາຫານ.
Mantra 17
स यदू॒र्ध्वां दिश॒मनु॒ व्यच॑ल॒द् बृह॒स्पति॑र्भू॒त्वानु॒व्यऽचलद् वषट्का॒रम॑न्ना॒दं कृ॒त्वा
ເມື່ອພຣະອົງເຄື່ອນຍ້າຍຕາມທິດທາງຂຶ້ນສູ່ຟ້າ, ໄດ້ກາຍເປັນພຣະບຣູຫັສປັຕິ ພຣະອົງກໍໄດ້ເຄື່ອນຍ້າຍຕາມນັ້ນ, ໂດຍໃຫ້ຄຳວ່າ 'ວະຊັຕ' ເປັນຜູ້ບໍລິໂພກອາຫານ.
Mantra 18
व॒ष॒ट्का॒रेणा॑न्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ຜູ້ຮູ້ດັ່ງນີ້ ບໍລິໂພກອາຫານໂດຍຄຳວ່າ 'ວະຊັຕ', ໂດຍຜູ້ບໍລິໂພກອາຫານ.
Mantra 19
स यद् दे॒वाननु॒ व्यच॑ल॒दीशा॑नो भू॒त्वानु॒व्यऽचलन्म॒न्युम॑न्ना॒दं कृ॒त्वा
ເມື່ອພຣະອົງເຄື່ອນຍ້າຍຕາມຫຼັງທວາບູຊາ, ຫຼັງຈາກກາຍເປັນອິສານ, ພຣະອົງກໍເຄື່ອນຍ້າຍຕາມນັ້ນ, ໂດຍໄດ້ຊົງເຮັດໃຫ້ຄວາມໂກະແຄ້ນເປັນຜູ້ກິນອາຫານ.
Mantra 20
म॒न्युना॑न्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ດ້ວຍຄວາມໂກດແຄ້ນ, ໃນຖານະຜູ້ກິນອາຫານ, ພຣະອົງກິນອາຫານ - ຜູ້ໃດທີ່ຮູ້ຄວາມຈິງເຊັ່ນນີ້.
Mantra 21
स यत् प्र॒जा अनु॒ व्यच॑लत् प्र॒जाप॑तिर्भू॒त्वानु॒व्यऽचलत् प्रा॒णम॑न्ना॒दं कृत्वा॑
ບັດຈະເວລາທີ່ສັດທັງຫຼາຍອອກໄປຕາມລຳດັບ, ພຣະອົງ, ໂດຍກາຍເປັນພຣະປະຊາບະຕີ, ໄດ້ຕາມໄປຫຼັງພວກເຂົາ, ໂດຍໄດ້ຕັ້ງໃຫ້ປຣານະເປັນຜູ້ກິນອາຫານ.
Mantra 22
प्रा॒णेना॑न्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ດ້ວຍປຣານະ, ໃນຖານະຜູ້ກິນອາຫານ, ພຣະອົງກິນອາຫານ - ຜູ້ໃດທີ່ຮູ້ຄວາມຈິງເຊັ່ນນີ້.
Mantra 23
स यत् सर्वा॑नन्तर्दे॒शाननु॒ व्यच॑लत् परमे॒ष्ठी भू॒त्वानु॒व्यऽचल॒द् ब्रह्मा॑न्ना॒दं कृ॒त्वा
ແລະເມື່ອພຣະອົງຜ່ານທຸກຂົງເຂດພາຍໃນຕາມລຳດັບ, ໂດຍກາຍເປັນປຣະເມສະຖິນ, ພຣະອົງໄດ້ຕາມໄປຫຼັງພວກເຂົາ, ໂດຍໄດ້ຕັ້ງໃຫ້ພຣະພຣະມະເປັນຜູ້ກິນອາຫານ.
Mantra 24
ब्रह्म॑णान्ना॒देनान्न॑मत्ति॒ य ए॒वं वेद॑
ດ້ວຍພຣະພຣະມະ, ໃນຖານະຜູ້ກິນອາຫານ, ພຣະອົງກິນອາຫານ - ຜູ້ໃດທີ່ຮູ້ຄວາມຈິງເຊັ່ນນີ້.
Inside Sukta 14
How it unfolds
- How it opens
Begins in expository mode, presenting a ‘he moved forth/followed after’ sequence that links cosmic tracks (directions, beings) with deities and operative formulas.
- What it asks
That the practitioner’s world be made annāda/annādī—capable of obtaining food and converting it into strength—through the right ritual speech and its identifications.
- Where its power lies
Declares efficacy by repeated transformations: becoming a deity (e.g., Agni/Viṣṇu/Yama) and ‘making’ a formula or principle (svāhā/virāj/svadhā) into a food-eater.
- How it closes
Ends by sealing the correspondences as accomplished facts—what is correctly known and uttered becomes effective nourishment-power.
Famous verses
svāhākāram annādaṃ kṛtvā
svadhākāram annādaṃ kṛtvā
virājam annādīṃ kṛtvā
Kind of hymn
Paustika (Prosperity/Nourishment) with brahmavidyā-style identification
What it is for
To obtain and securely assimilate ‘food’—material sustenance, resources, and continuity—by empowered liturgical utterance and knowledge of its cosmic correspondences.
Who it is for
Householders and ritual practitioners (hotṛ/adhvaryu-like officiants in Atharvanic setting) seeking stable livelihood, nourishment, and ritual efficacy.
Also used as
- Shantika
- Brahmavidyā-style bandhu (identificatory exposition)
- Pitṛyajña adjacency (via svadhā/pitṛ motifs in the unit)
The deity
Agni is the consuming/receiving principle that transforms offerings into sustenance, while Svāhā is efficacious ritual speech personified—an utterance that ‘carries’ the oblation and activates its result.
Powers of the deity
- Receives and digests offerings (annāda) and converts them into welfare
- Makes speech performative: the formula itself becomes a power
- Secures food, livelihood, and the capacity to assimilate gains
- Stabilizes ritual-cosmic order through correct correspondences (bandhu)
Why the deity is called
To make nourishment and prosperity attainable by identifying Agni and the svāhā-call as the operative “eater of food,” ensuring that offerings, speech, and cosmic order jointly produce sustenance.
The seer
- Anonymus Atharvanic (collective/brāhmaṇa-style exposition)Atharvan. Paustika prosperity-charms and brahmavidyā-style bandhu expositions that sacralize speech-acts (svāhā/svadhā/vaṣaṭ) as operative forces
Other hymns of this seer
- AV 15.1–15.18 (sectional, largely anonymous Atharvanic prose units; attribution varies by śākhā and anukramaṇī tradition)
Preparing for the rite
- Kindle or face a prepared household fire (agni) in a clean space
- Arrange simple offering materials (ghee/food morsel) and water for ācamana
- Mentally set the intention: annaprāpti (food-acquisition) and annasātmyam (assimilation) through svāhā-efficacy
The rite
- Recite the sukta in a steady brāhmaṇa cadence, emphasizing the performative calls (svāhā/svadhā/vaṣaṭ where applicable)
- Optionally accompany key points with small oblations into Agni on svāhā (and for pitṛ-context, a distinct svadhā-directed offering outside the main fire as per local custom)
- Conclude with a silent internalization (manasā) of the ‘annāda’ identification—speech becoming nourishment-power
What it needs
- Agni (kindled fire)
- Ājya (ghee) or a small anna-offering (cooked grain/morsel)
- Water for purification
- Optional: kuśa grass seat/strand for ritual composure
When
Morning or midday, especially before meals or at the start of a livelihood-securing rite; also suitable at new undertaking for prosperity.
The main substance
Agni with svāhā (spoken oblation-call) and a small anna/ājya offering
How it is prepared
Prepare a clean fire and a simple edible/ājya oblation; recite with clear articulation of svāhā (and svadhā where contextually intended), offering a small portion into Agni at the emphasized calls.
Frequently Asked Questions
It means the uttered formula svāhā is treated as an active power: when spoken correctly with offering-intent, it ‘consumes’ the oblation through Agni and converts it into tangible nourishment and welfare.
The hymn works by correspondences (bandhu). Different cosmic domains—space (directions/Viṣṇu), measured splendour (Virāj), and ancestral order (Yama/svadhā)—are each shown to generate the same outcome: stable nourishment and continuity.
Recite it near a clean household fire, with a small ghee or food offering, focusing on clear pronunciation of svāhā (and svadhā when honoring ancestors). The rite is aimed at securing livelihood and the capacity to assimilate gains.
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