Atharva Veda 5.12.3: Kanda 5, Anuvaka 2, Sukta 12, Mantra 3
Sukta 12
आ॒जुह्वा॑न॒ ईड्यो॒ बन्द्य॒श्चा या॑ह्यग्ने॒ वसु॑भिः स॒जोषाः॑ । त्वं दे॒वाना॑मसि यह्व॒ होता॒ स ए॑नान् यक्षीषि॒तो यजी॑यान्
ā́juhvāna ī́ḍyo bándyaś cá ā́ yāhy agne vásubhiḥ sajóṣāḥ | tváṃ devā́nām asi yáhva hótā sá enān yakṣīṣitó yájīyān
Having made oblation, worthy of praise and reverence, come hither, O Agni, with the Vasus in one accord. Thou art the gods’ impetuous Hotar: from hence do thou sacrifice unto these, the more worship-worthy.
Setelah mempersembahkan persembahan, yang layak dipuji dan dimuliakan, datanglah ke mari, wahai Agni, bersama para Vasu dengan seia sekata. Engkau ialah Hotar para dewa yang bersemangat; dari sini persembahkanlah korban kepada mereka—yang lebih layak disembah.
The meaning
What it says
After making oblation, Agni—worthy of praise and reverence—is invited to come with the Vasus in harmony. Agni is declared the impetuous Hotar of the gods, asked to offer sacrifice to the more worship-worthy deities from this place.
The inner meaning
Ignition of ritual attention: the ‘fire of will’ is summoned with supportive powers (Vasus = stabilizing goods). The mind becomes the Hotar—channeling offerings (intentions) toward what is truly worthy, preventing wasted effort and distraction.
The truth in it
Transformation requires a properly kindled mediator: disciplined focus (Agni) that carries offerings from the human sphere to higher values, supported by harmonizing forces.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Saṃskāra-liturgical (Agnyāhavana-invocation)
Its aim
To draw Agni and the divine cohort into ritual proximity so that offerings become effective and the rite proceeds without obstruction.
Word by Word
Pada patha
आ-जुह्वानः । ईड्यः । बन्द्यः । च । आ । याहि । अग्ने । वसुभिः । स-जोषाः । त्वम् । देवानाम् । असि । यह्व । होता । सः । एनान् । यक्षीषि । इतः । यजीयान्
- आ
- hither, towardshither, toward (directional summons into the rite)Indeclinableउपसर्ग (prefix)Root आ (उपसर्ग)
- जुह्वानः
- offering, sacrificing (while pouring oblations)Verbवर्तमान-कृदन्त (शतृ), पुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot हु (धातु) → जुह्वान (शतृ)
- ईड्यः
- praiseworthyto be praised/invoked (fit for ritual laudation; efficaciously summonable)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (विशेषण)Root ईड्य (प्रातिपदिक; √ईड्/ईळ् ‘to praise’ से)
- बन्द्यः
- to be praised, venerableto be reverenced (worthy of homage; one whose favor is gained by veneration)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (विशेषण)Root बन्द्य (प्रातिपदिक; √वन्द् ‘to praise, salute’ से)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- या
- O! (vocative particle)Indeclinableसम्बोधन/आह्वानार्थक निपात (Vedic particle)Root या (अव्यय)
- आ
- hitherhither, toward (directional summons into the rite)Indeclinableउपसर्ग (prefix)Root आ (उपसर्ग)
- इहि
- come!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचनRoot इ (धातु)
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि (प्रातिपदिक)
- वसुभिः
- with the VasusNounपुंलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot वसु (प्रातिपदिक)
- सजोषाः
- in companionship, together (harmoniously)in concord/with one mind (harmoniously disposed; ensuring non-obstruction in reception)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (वेदे बहुधा अव्ययवत् ‘सजोषाः’)Role Kartā (विशेषण)Root सजोषस् (प्रातिपदिक; स- + जोष ‘delight, companionship’)
- त्वम्
- youthou (Agni as direct ritual agent)Pronounउत्तमपुरुष-सर्वनाम, प्रथमा, एकवचनRole KartāRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- देवानाम्
- of the godsNounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (genitive)Root देव (प्रातिपदिक)
- असि
- areart (identification of office)Verbलट् (वर्तमान), मध्यमपुरुष, एकवचनRoot अस् (धातु)
- यह्वः
- mighty, impetuousAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (विशेषण)Root यह्व (प्रातिपदिक)
- होता
- Hotṛ-priest, invokerHotṛ/priest (the invoker; in AV usage, Agni as the archetypal officiant)Nounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (predicate nominative)Root होतृ (प्रातिपदिक)
- सः
- he / that one (you)he/that one (resumptive: Agni in his office)Pronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- एनान्
- these (ones)these (the gods here intended; the invited recipients)Pronounपुंलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot एतद्/एना (सर्वनाम-प्रातिपदिक; ‘these’)
- यक्षि
- worship / offer (sacrifice)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन (वैदिक रूप ‘यक्षि’)Root यज् (धातु)
- इषितः
- impelled, commissionedAdjectiveभूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (विशेषण)Root इष् (धातु) → इषित (कृदन्त)
- यजीयान्
- more worthy of worship, more sacrificialmore worshipful/most worthy of sacrifice (superlative of ritual worthiness; intensifies obligation to honor)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (comparative)Role Kartā (विशेषण)Root यज्य (प्रातिपदिक; √यज् से) → यजीयस् (तुलनात्मक)
Sandhi Notes
- आ + जुह्वानः + ईड्यः + बन्द्यः + च + या + आ + इहि + अग्ने + वसुभिः + सजोषाः । त्वम् + देवानाम् + असि + यह्वः + होता । सः + एनान् + यक्षि + इषितः + यजीयान् ।
- 1) ‘आ॒जुह्वा॑न’ = ‘आ’ (उपसर्ग/निपात) + ‘जुह्वानः’ (√हु शतृ) — संहितायां दीर्घ/स्वरचिह्न सहित संयोग।
- 2) ‘या॑ह्यग्ने’ = ‘या’ (निपात) + ‘आ’ (उपसर्ग) + ‘इहि’ (लोट् √इ) + ‘अग्ने’ — ‘आ + इहि’ → ‘आहि’ (दीर्घसन्धि), तथा ‘आहि + अग्ने’ → ‘आह्यग्ने’ (यण्/व्यञ्जनसन्धि: इ + अ → य + अ)।
- 3) ‘दे॒वाना॑मसि’ = ‘देवानाम्’ + ‘असि’ (म् + अ → म् अ, संहितायां संयोग)।
- 4) ‘ए॑नान् यक्षीषि॒तो’ पाठभेद/संहितारूप: यहाँ पदच्छेद ‘यक्षि + इषितः’ (इ + इ → ई) से ‘यक्षीषितः’ बनता है
- प्रदत्त पाठ में ‘यक्षीषि॒तो’ (अन्त्य ‘ः’ का लोप/विसर्ग-प्रयोग व वैदिक संहिता-परम्परा) सम्भव।
Seer, deity and metre
- Rishi
- Traditionally aligned with RV-style Agni liturgy; AV attribution varies by anukramaṇī tradition (often Angiras/Atharvanic transmission for this kanda).
- Devata
- Agni (with the Vasus as accompanying deities).
- Chandas
- Triṣṭubh-like cadence (RV-liturgical style; AV often preserves RV meters in such sequences).
- Rasa
- Adbhuta and Shanta
Sāyaṇa glosses ājuhvāna as ‘having offered with the ladle/with oblation’ (āhuti-karaṇa), making the mantra itself a summons grounded in prior offering. ‘With the Vasus’ is taken as Agni’s coming attended by the class of deities presiding over wealth and stability, ensuring completeness of the divine arrival. ‘Yakṣīṣi’ is explained as ‘yajasi—perform sacrifice for them,’ i.e., Agni as the internal Hotṛ who effects the offering’s conveyance.
RV-style Agni liturgical seer-complex (AV transmission; specific r̥ṣi varies by anukramaṇī)
Agni-invocation and hotṛ liturgy; integrating RV sacrificial diction into AV domestic/prosperity rites.
Represents the Angiras strand within AV: formal yajña-language serving Atharvan household aims—smooth rite, prosperity, and unobstructed divine presence.
Agni (with the Vasus)
Mouth of the gods and messenger between worlds; gathers the Vasus (stabilizing deities of goods) and conducts offerings to the divine assembly.
Supports ‘digestive’ transformation—metabolic and psychological—by properly kindling inner/outer fire; indirectly supports recovery through orderly ritual heat.
Guards the rite from obstruction; burns impurities and hostile influences that would disrupt offerings.
4 pādas of ~11 syllables; relatively RV-regular compared to typical Atharvan charms.
Preserved RV cadence within AV kanda context; used as functional liturgy preceding space-making (barhis) verses.
Processional and invitatory; balanced praise + command.
Creates ritual momentum—sense of divine approach and orderly commencement.
Prepare the domestic fire (āhavanīya/gārhapatya as applicable) and seat (barhis) for the invited deities.
Offer a preliminary āhuti (ghee) while reciting the mantra as a performative summons.
Mentally ‘attach’ the Vasus and allied deities to Agni’s arrival (sajóṣāḥ), ensuring concord.
Proceed to the next invitatory/manifold verses as the deities are seated and the rite is ‘opened’.
Kauśika Sūtra: general agnyupasthāna/āhavana-prayoga sections (invocation of Agni and deities at the opening of domestic rites); also aligned with Vaitāna Sūtra’s śrauta-style devāhvāna sequences for AV śrauta performance.
Atharvan/Brahman officiant recites as adhvaryu-like operator in domestic AV praxis; Agni is construed as the functional Hotṛ who ‘performs’ the offering toward the gods.
Used at the start of household fire-rites to invite Agni and align attendants; suitable for agnyādhāna-like domestic contexts or special offerings seeking welfare.
At the beginning of the day’s rite (agre ahnām theme continues in 5.12.4) or before a major domestic ceremony.
Hotṛ-like role assumed by the householder or officiant; recitation accompanies offering into the fire.
Lamp-lighting with a brief offering (ghee/sesame) while reciting, to mark intentional beginning.
Agni (sacred fire); Āhuti (oblations, typically ghee); Barhis context implied (ritual seat/grass, developed in following verses)
Agni and implied āhuti (typically ghṛta)
Fire is the carrier-substance that converts material offering into subtle blessing; it is also the inner digestive/metabolic flame mirrored in the householder.
Ritualized attention-setting; ‘lighting the fire’ as a metaphor for readiness and focused action.
To draw Agni and the Vasus into proximity so offerings become efficacious and the rite proceeds unobstructed.
Āvāhana (invitation) + stuti (praise) + role-declaration (Agni as hotā) to compel proper ritual function.
Ritual obstacles, inauspiciousness, failure of offering, discord among participants.
Household welfare through successful yajña—order, goods (vasu), and divine favor.
- ā-juhvānaḥ
- Initiation of exchange; commitment that activates response
- īḍyaḥ
- That which rightly draws attention and gratitude
- bandyaḥ
- Reverence as a stabilizing emotion in ritual/psyche
- agni
- Transformer, messenger, digestive/metabolic principle; ritual and inner heat
- vasubhiḥ sajoṣāḥ
- Supportive stabilizers—wealth, order, cohesion of resources
- yahva hotā
- Swift mediation; the active faculty that makes offerings effective
- yakṣīṣi
- Directing energy properly; consecrating action
- yajīyān
- Discrimination of values; prioritizing the highest good
Kindle inner Agni: focus on the ‘fire of attention’ at the navel/heart, offering distractions into it.
Maṇipūra (agni/tejas).
Kapalabhāti-light (very gentle) or simply warming ujjāyī to ‘invite’ inner heat (as appropriate).
A clean flame in the belly carrying offerings upward as light; supportive Vasus as steady golden points around.
Alert steadiness; ritual mindfulness.
Before work or study, recite once, light a lamp, and mentally ‘offer’ one hindrance into the flame.
RV-like measured chant; keep triṣṭubh gait with clear caesura after yāhyagne vasubhiḥ.
Emphasize vocative agne and role-title hotā; let yahva carry a brisk accent.
Bright, inviting tone; not forceful—more liturgical than combative.
Best recited immediately after placing/lighting fire and before subsequent space-making (barhis) actions.
1 times
Beginning a home rite, starting a new project, seeking orderly prosperity and unobstructed progress.
At the start of the day, before offerings, before important household decisions.
Clarity of intention, sense of support, smoother ‘flow’ of actions and outcomes.
Fire safety if using a lamp/fire; keep ritual simple and safe.
No explicit herb appears; the ‘substance’ is the oblation (āhuti, typically ghee). The mantra’s efficacy is tied to the material act of offering: ājuhvāna frames speech as activated by a prior/ongoing pour, making the rite’s ‘medicine’ a sacrificial medium rather than a plant-drug.
It presumes a ritual economy where correct invitation and priestly office (Hotṛ) mediate access to divine power. Even when Agni is the Hotṛ, the human officiant controls the sequence by recitation and offering, reflecting the centrality of trained ritual specialists.
The diction is strongly RV-like (īḍya, hotā, vasubhiḥ, sajóṣāḥ), suggesting either direct borrowing or shared liturgical stock. The AV setting repurposes RV hymn-language into a more explicitly procedural domestic-magical frame.
Gopatha’s general theology treats Agni as the mouth/mediator of the gods and the conduit by which offerings become ‘reached.’ This mantra’s logic—Agni as Hotṛ who ‘sacrifices to these’—matches that mediatory model: efficacy arises when Agni is properly installed, praised, and commanded to convey.
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