Atharva Veda 2.13.1: Kanda 2, Anuvaka 2, Sukta 13, Mantra 1
Sukta 13
दीर्घायुःप्राप्तिः। आ॒युर्दा अ॑ग्ने ज॒रसं॑ वृणा॒नो घृ॒तप्र॑तीको घृ॒तपृ॑ष्ठो अग्ने । घृ॒तं पी॒त्वा मधु॒ चारु॒ गव्यं॑ पि॒तेव॑ पु॒त्रान॒भि र॑क्षतादि॒मम्
āyurdā́ agne jarásaṁ vṛṇānó ghṛtápratīko ghṛtápṛṣṭho agne | ghṛtáṁ pītvā́ mádhu cā́ru gávyaṁ pitā́va putrā́n abhí rakṣatā́dimám ||
O Agni, giver of life, choosing ripe old age, ghee-faced, ghee-backed, O Agni: having drunk the ghee—sweet, pleasant, cow-born—do thou, as a father his sons, encompass and guard this man here.
ഹേ അഗ്നേ, ആയുര്ദാതാവേ, പാകമായ ജരാവസ്ഥയെ തിരഞ്ഞെടുക്കുന്നവനേ, ഘൃതമുഖനേ, ഘൃതപൃഷ്ഠനേ—ഹേ അഗ്നേ! ഗോജന്യമായ മധുരവും മനോഹരവും ആയ ഘൃതം പാനം ചെയ്തിട്ട്, പിതാവ് പുത്രന്മാരെപ്പോലെ, ഈ പുരുഷനെ ചുറ്റും പൊതിഞ്ഞ് കാത്തുരക്ഷിക്കണമേ.
The meaning
What it says
Agni, as giver of life, is invoked to choose old age for the person. Described as ghee-faced and ghee-backed, Agni is asked—after ‘drinking’ sweet cow-born ghee—to guard the man like a father guards his sons.
The inner meaning
The inner fire (metabolic clarity, courage, warmth) is nourished with sweetness and steadiness. Protection is framed as paternal containment: the psyche is held in a safe perimeter so life can ripen into jaras (mature old age) rather than be cut short.
The truth in it
Longevity is not mere duration but protected maturation—sustained by nourishment, warmth, and a stable protective field of care.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Paustika (Longevity-Prosperity)
Its aim
Securing dīrghāyus (long life) and safe attainment of old age; apotropaic protection of the recipient from premature death and household harms.
Word by Word
Pada patha
आयुः-दाः । अग्ने । जरसम् । वृणानः । घृत-प्रतीकः । घृत-पृष्ठः । अग्ने । घृतम् । पीत्वा । मधु । चारु । गव्यम् । पिता-इव । पुत्रान् । अभि । रक्षत । अदिमम् ।
- आयुः
- life-span, longevityNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot आयुस् (प्रातिपदिक) अव्यय-स्वरूप नपुंसकलिङ्ग
- दाः
- give (you should give)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole KriyāRoot दा (धातु) ‘देने’
- अग्ने
- O AgniO Agni; the sacrificial Fire, divine priest and protector in domestic ritesNounपुंलिङ्ग, सम्बोधन, एकवचनRole SampradānaRoot अग्नि (प्रातिपदिक)
- जरसम्
- old age (ripe age)old age; the state of ripeness/ageing (desired as ‘full age’ rather than premature decay)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot जरस् (प्रातिपदिक)
- वृणानः
- choosing, seekingchoosing, accepting, taking to oneself (i.e., taking on ‘old age’ as the completion of life)Verbवर्तमान कृदन्त (शतृ-प्रत्यय), प्रथमा, एकवचन, पुंलिङ्गRole KartāRoot वृ (धातु) ‘वरणे/चयन’
- घृतप्रतीकः
- whose face/appearance is ghee-brightwhose face/appearance is of ghee; shining with clarified butter (ritually ‘anointed’ brilliance)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Viśeṣaṇa (of अग्नि)Root घृत-प्रतीक (समास; प्रातिपदिक)
- घृतपृष्ठः
- whose back is ghee (ghee-covered)whose back is of ghee; ghee-clad/ghee-supported (fire fed and strengthened by oblation)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Viśeṣaṇa (of अग्नि)Root घृत-पृष्ठ (समास; प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन, एकवचनRole SampradānaRoot अग्नि (प्रातिपदिक)
- घृतम्
- gheeghee, clarified butter; prime oblation-substance, carrier of healing and longevityNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot घृत (प्रातिपदिक)
- पीत्वा
- having drunkhaving drunk; having imbibed (Agni ‘drinks’ offerings—metaphor for consuming oblations)Verbक्त्वान्त अव्यय (त्वा-प्रत्यय), पूर्वकालRole Kriyā (पूर्वकर्म)Root पा (धातु) ‘पाने’
- मधु
- honey, sweetnesshoney/sweetness; auspicious sap, life-promoting sweetness (also ‘pleasant essence’)Nounनपुंसकलिङ्ग, द्वितीया, एकवचन (अथवा अव्ययवत् प्रयोग)Role KarmaRoot मधु (प्रातिपदिक)
- चारु
- pleasant, lovelypleasant, dear, fair; agreeable (qualifying the sweet offering as beneficent)Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (मधु/गव्यं विशेषण)Role ViśeṣaṇaRoot चारु (प्रातिपदिक)
- गव्यम्
- that which is from cows; milk (cow-product)from the cow; bovine produce (milk/ghee as life-sustaining, ritually pure nourishment)Noun/Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot गव्य (प्रातिपदिक)
- पिता
- a fatherNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (उपमान)Root पितृ (प्रातिपदिक)
- इव
- like, asIndeclinableउपमावाचक अव्ययRole Sambandha (comparison)Root इव
- पुत्रान्
- sons, childrensons/children; the dependents to be preserved (often the sacrificer’s household)Nounपुंलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot पुत्र (प्रातिपदिक)
- अभि
- towards; over; aroundtowards, over, around; in a protective encompassing senseIndeclinableउपसर्ग/अव्यय (अभिमुखता/परितः)Role Upasarga (with रक्ष)Root अभि
- रक्षत
- protect (you all / do protect)protect! guard! keep from harm (apotropaic imperative)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, बहुवचन, परस्मैपदRole KriyāRoot रक्ष् (धातु) ‘पालने/रक्षणे’
- आ
- fully; untoIndeclinableउपसर्ग/अव्यय (समन्तात्/पूर्णता)Role Upasarga (with रक्ष)Root आ
- इमम्
- this (person/one)Pronounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot इदम् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- आयुः दाः अग्ने जरसम् वृणानः घृतप्रतीकः घृतपृष्ठः अग्ने । घृतम् पीत्वा मधु चारु गव्यम् पिता इव पुत्रान् अभि रक्षत आ इमम् । Sandhi:
- (1) आयुर्दा → आयुः + दाः (विसर्ग-सन्धि: उः + द → उर्द)
- (2) वृणानो घृत- → वृणानः + घृत- (विसर्ग लोप/सन्धि)
- (3) पीत्वा मधु → पीत्वा + मधु (स्वर-सन्धि नहीं)
- (4) चारु गव्यम् (सन्धि नहीं)
- (5) पितेव → पिता + इव (अ + इ → ए)
- (6) अभि रक्षतादिमम् (पाठ) → अभि रक्षत आ इमम् (त् + आ संयोग; पदविभाग में ‘रक्षत’ + ‘आ’)
Seer, deity and metre
- Rishi
- Atharvanic tradition (often transmitted under Atharvan/Āṅgiras lineages; specific r̥ṣi attribution depends on anukramaṇī tradition for AVŚ 2.13).
- Devata
- Agni (as āyurdāḥ—bestower of longevity and protector).
- Chandas
- Triṣṭubh-like cadence (edition-dependent; Atharvavedic meters here may be catalogued variably—verify against the AV anukramaṇī).
- Rasa
- Shanta and Adbhuta
Sāyaṇa glosses āyurdāḥ as ‘bestower of longevity’ through the fire that conveys offerings. jarasam is taken not as mere senescence but as the attainment of full term (dīrghāyus) without untimely death. ghṛtapratīka/ghṛtapṛṣṭha are explained as Agni shining and thriving by ghee oblations; ‘drinking’ (pītvā) is the fire’s consumption of the offering. The paternal simile (pitā iva) underscores Agni’s household-protective function in Atharvanic rites, guarding the sacrificer/recipient designated by idam.
Anukramaṇī-uncertain (AVŚ 2.13 longevity hymn tradition)
Bhaiṣajya-paustika longevity rites; Agni-centered protection with nutritive substances (ghṛta/madhu).
Embodies the Atharvanic synthesis: domestic nourishment becomes sacramental medicine; Agni is both household fire and divine physician of life-span.
Agni (Āyurdāḥ)
Household and cosmic fire that mediates offerings, sustains order, and ‘cooks’ life into maturity (jaras).
Strengthens vitality/ojas indirectly through sanctified nourishment; wards off premature decline.
Encircling guardianship (abhirakṣ-) like paternal protection; safeguards the recipient from household dangers and untimely death.
4 pādas of ~11 syllables (edition-dependent; AVŚ often shows mixed triṣṭubh/jagatī tendencies)
Compound-heavy pādas (ghṛtapratīka/ghṛtapṛṣṭha) may produce local metrical elasticity.
Full, nourishing cadence—longer lines that ‘hold’ the listener.
Invokes steadiness and warmth; suitable for blessing while offering ghee.
Kindle the domestic fire (gārhapatya) and prepare ghṛta (and, where prescribed, a sweet mixture with madhu).
Seat the beneficiary (the ‘idam’ person) to the north/east of the fire, establishing protective orientation.
Recite AVŚ 2.13.1 while offering ghṛta into the fire (homa), synchronizing ‘ghṛtaṁ pītvā’ with the oblation’s casting.
Optionally anoint the beneficiary with a trace of ghṛta (or touch the head/heart) as a transfer of ‘life-sap’ and protection, per local prayoga traditions aligned with Kauśika’s longevity procedures.
Conclude with a protective circumambulation or verbal sealing (rakṣā) formula, reaffirming ‘abhí rakṣata’ as the operative command.
Kauśika Sūtra: dīrghāyusya-karman (longevity rite) employing Agni-mantras with ghṛta-homa; exact sūtra numbering varies by edition (consult Bloomfield/Caland for the AV 2.13 deployment).
The Atharvan (or household officiant acting in Atharvanic capacity) recites and times the mantra with the ghṛta-homa; the Brahman supervises correctness and averts ritual fault (doṣa) by silent oversight and corrective formulas if needed.
Recite while offering a small ghṛta oblation into the household fire; optionally touch a drop of warmed ghee (symbolically) to the forehead/heart area as blessing (where culturally appropriate).
Morning or evening agnihotra-time; during convalescence; birthdays/age-thresholds.
Householder as officiant; Atharvan specialist if performed as formal longevity rite.
A longevity blessing with lamp/flame and a small offering, paired with a protective affirmation for elders or the ill.
ghṛta (ghee); madhu (honey/sweet essence); gavyam (cow-derived nourishment: milk/ghee)
Agni explicitly; oblation-fire implied
Cow-derived sweetness is domesticated abundance; offered to Agni it becomes a covenant of protection—nourishment transmuted into longevity.
General debility, risk of premature death, convalescence, frailty; life-span insecurity.
Paustika reinforcement: sanctified ghee/honey nourish Agni (inner/external), which then guards and stabilizes life-span toward jaras (ripe old age).
Ghṛta supports ojas and vāta-pacification; madhu (in small proper use) supports ‘yogavāhitva’ and sweetness/saumanasya; overall a rasāyana-like orientation.
Nutrition-supported recovery, caregiver protection, longevity-focused wellness; stress-reduction via ritual warmth and reassurance.
The named recipient (‘this man here’)
Obtain dīrghāyus and protective guardianship; secure safe aging.
Oblation logic: feed Agni with ghṛta (and sweetness) so he ‘feeds back’ protection; paternal metaphor as binding charm.
Premature death, household harms, wasting
Longevity, vitality, domestic well-being
- आयुर्दाः (āyurdāḥ)
- the principle that grants continuity and renewal
- जरसम् (jarasam)
- fulfilled maturation; completion rather than decay
- घृतप्रतीकः / घृतपृष्ठः (ghṛtapratīkaḥ/ghṛtapṛṣṭhaḥ)
- Agni as nourished, auspicious, and protective brilliance
- घृतम् (ghṛtam)
- concentrated vitality, ojas-support, sacrificial sweetness
- मधु (madhu)
- pleasantness, concord, life-sap
- गव्यम् (gavyam)
- domestic abundance, sattvic nourishment
- पितेव (piteva)
- protective containment, lineage-care, benevolent authority
Kindle inner warmth without agitation; cultivate ‘ripening’ (jaras) as graceful aging.
manipura
Gentle sūrya-bhedana-like warming breath (mild, not forceful) or simple even breathing with warmth visualization.
Golden ghee-light bathing the torso; a fatherly ring of fire-light around the body.
Settled dhyāna with protective containment.
Chant, then sit with palms over navel and heart; resolve for nourishing food, regular sleep, and restrained speech for 24 hours.
Steady, even recitation; slightly lift on ‘āyurdā’ and soften on ‘piteva’.
Keep compounds clear: ghṛta-pratīkaḥ, ghṛta-pṛṣṭhaḥ; do not rush the nutritive imagery.
Warm, blessing-like, sustained vowels.
Best paired with a small ghṛta offering; avoid aggressive volume—this is a ‘nourishing’ charm.
9 times
Blessing for elder care, post-illness recovery, anxiety about lifespan, household protection.
During evening lamp/fire offering; at the start of convalescence; on anniversaries/birthdays.
Sense of protection, steadier vitality, supportive mindset for healing and longevity.
If using ghee/honey physically, consider dietary restrictions and medical advice; do not substitute mantra for urgent care.
The operative substances are not herbs but alimentary-sacrificial ‘life-saps’: ghṛta and madhu, both conceived as concentrated vitality. The mantra’s imagery (‘ghee-faced, ghee-backed’) makes the oblation the very body of Agni, so that feeding the fire becomes feeding the protective power that ‘guards’ the patient. Cow-derived nourishment (gavyam) indexes purity, domestic prosperity, and continuity of lineage—key to longevity ideology.
The household is imagined in patriarchal terms: Agni protects ‘like a father his sons,’ mapping divine protection onto the normative family hierarchy. The rite presumes access to cow-products and a maintained domestic fire—markers of settled, ritually enfranchised households. The Atharvanic specialist’s role (mantra + procedure) reflects a professionalized ritual technology operating alongside, yet distinct from, śrauta solemnities.
The diction is strongly RV-like (Agni epithets, homa semantics of ‘drinking’ offerings), but the Atharvanic framing intensifies the direct apotropaic imperative (‘protect this one here’) and the explicit beneficiary deixis (idam). The compound epithets ghṛtapratīka/ghṛtapṛṣṭha are typical of Vedic poetic compounding, while the pragmatic, charm-like closure aligns with Atharvavedic domestic magic style.
Gopatha Brahmaṇa broadly grounds Atharvanic efficacy in correct knowledge (vidyā) and precise performance (karman), especially where fire and oblation mediate transfer of power. In that logic, ghṛta is not merely fuel but a consecrated carrier; Agni, properly ‘fed,’ becomes the active guardian. While Gopatha does not necessarily cite this exact verse in a one-to-one manner, it supports the principle that longevity is secured by aligning speech (mantra), offering (dravya), and rite (kriyā) under Atharvanic authority.
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