Sukta 11
Rishi: Traditionally Atharvanic/anonymous (late AV benedictory strata)
Devata: Ādityas–Rudras–Vasus (collective), with ‘divine and earthly’ witnesses
Chandas: Triṣṭubh (late, benedictory style)
AV 19.11 ଏକ ପରବର୍ତ୍ତୀ ଆଥର୍ବଣିକ ଶାନ୍ତି–ପୌଷ୍ଟିକ ଆଶୀର୍ବାଦ, ଯାହା ଚାଲୁଥିବା ଯଜ୍ଞକ୍ରିୟାକୁ ସାର୍ବଭୌମ ମଙ୍ଗଳ (ଶମ୍) ମଧ୍ୟରେ “ଆସନ” ଦେଇ ସ୍ଥାପିତ କରେ ଏବଂ ବହୁ ପ୍ରକାର ଶକ୍ତିମାନଙ୍କର ସମ୍ମତି ଆହ୍ୱାନ କରି ସୂକ୍ଷ୍ମ ବାଧାକୁ ଦୂର କରେ। ଏହା ନୀତି–ବ୍ରହ୍ମାଣ୍ଡୀୟ ପାଳକ (“ସତ୍ୟର ପତି”) ଠାରୁ ଧନ–ଲକ୍ଷଣ (ଘୋଡ଼ା, ଗାଈ), ପିତୃସହାୟତା, ଏବଂ ଗଭୀର/ସୀମାନ୍ତ ଶକ୍ତି (ସମୁଦ୍ର, ପାତାଳୀୟ ସର୍ପ) ପର୍ଯ୍ୟନ୍ତ ବିସ୍ତାରିତ; ଶେଷରେ ଆଦିତ୍ୟ–ରୁଦ୍ର–ବସୁ ଏବଂ ସମସ୍ତ ଦିବ୍ୟ ଓ ପାର୍ଥିବ ସାକ୍ଷୀମାନେ ନବକୃତ ବ୍ରହ୍ମନ୍କୁ ଶୁଣି ଅନୁମୋଦନ କରନ୍ତୁ ବୋଲି ପ୍ରାର୍ଥନା କରେ।
Kind of charm
Mantras
Mantra 1
शान्तिः। शं नः॑ स॒त्यस्य॒ पत॑यो भवन्तु॒ शं नो॒ अर्व॑न्तः॒ शमु॑ सन्तु॒ गावः॑ । शं न॑ ऋ॒भवः॑ सु॒कृतः॑ सु॒हस्ताः॒ शं नो॑ भवतु पि॒तरो॒ हवे॑षु
ଶାନ୍ତି। ଆମ ପାଇଁ କଲ୍ୟାଣ—ସତ୍ୟର ପତିମାନେ/ଅଧିପତିମାନେ ପ୍ରସନ୍ନ ହେଉନ୍ତୁ। ଆମ ପାଇଁ କଲ୍ୟାଣ—ଆମ ଅଶ୍ୱମାନେ କଲ୍ୟାଣମୟ ହେଉନ୍ତୁ; ଗାଈମାନେ ମଧ୍ୟ କଲ୍ୟାଣମୟ ହେଉନ୍ତୁ। ଆମ ପାଇଁ କଲ୍ୟାଣ—ସୁକୃତ, ସୁହସ୍ତ ଋଭୁମାନେ ପ୍ରସନ୍ନ ହେଉନ୍ତୁ। ଆମ ପାଇଁ କଲ୍ୟାଣ—ଆମ ହବେଷୁ (ଆହ୍ୱାନମାନେ) ମଧ୍ୟରେ ପିତୃମାନେ ପ୍ରସନ୍ନ ହେଉନ୍ତୁ।
Mantra 2
शं नो॑ दे॒वा वि॒श्वदे॑वा भवन्तु॒ शं सर॑स्वती स॒ह धी॒भिर॑स्तु । शम॑भि॒षाचः॒ शमु॑ राति॒षाचः॒ शं नो॑ दि॒व्याः पार्थि॑वाः॒ शं नो॒ अप्याः॑
ଆମ ପାଇଁ ଶୁଭ—ବିଶ୍ୱଦେବ ଦେବମାନେ ଆମ ପ୍ରତି ପ୍ରସନ୍ନ ହେଉନ୍ତୁ; ଶୁଭ—ସରସ୍ୱତୀ ପ୍ରେରିତ ଧୀମାନ (ବୁଦ୍ଧି-ପ୍ରେରଣା) ସହିତ ପ୍ରସନ୍ନ ରହୁନ୍ତୁ। ଅଭିଷାଚ (ମନ୍ତ୍ର-ଟୋଣା କରୁଥିବା) ମାନଙ୍କ ଠାରୁ ଶୁଭ, ଦାନ/ବକ୍ଷିସକୁ ନଷ୍ଟ କରୁଥିବା ମାନଙ୍କ ଠାରୁ ମଧ୍ୟ ଶୁଭ; ଦିବ୍ୟ ଶକ୍ତିମାନଙ୍କ ଠାରୁ ଆମକୁ ଶୁଭ, ପାର୍ଥିବ (ଭୂମିଜ) ଶକ୍ତିମାନଙ୍କ ଠାରୁ ଶୁଭ; ଏବଂ ଜଳମୟ (ଅପ୍ୟ) ଶକ୍ତିମାନଙ୍କ ଠାରୁ ମଧ୍ୟ ଆମକୁ ଶୁଭ।
Mantra 3
शं नो॑ अ॒ज एक॑पाद् दे॒वो अ॑स्तु॒ शमहि॑र्बु॒ध्न्यः॑१ शं स॑मु॒द्रः । शं नो॑ अ॒पां नपा॑त् पे॒रुर॑स्तु॒ शं नः॒ पृश्नि॑र्भवतु दे॒वगो॑पा
ଆମ ପାଇଁ ଶୁଭ—ଅଜ ଏକପାଦ ଦେବ ଆମ ପ୍ରତି ପ୍ରସନ୍ନ ହେଉନ୍ତୁ; ଶୁଭ—ଅହିର୍ବୁଧ୍ନ୍ୟ (ଗଭୀରତାର ସର୍ପ) ଆମ ପାଇଁ ଶୁଭକର ହେଉ; ଶୁଭ—ସମୁଦ୍ର ମଧ୍ୟ ଆମ ପାଇଁ ଶୁଭକର ହେଉ। ଆମ ପାଇଁ ଶୁଭ—ଅପାଂ ନପାତ୍, ପେରୁ, ଆମ ପ୍ରତି ପ୍ରସନ୍ନ ହେଉନ୍ତୁ; ଆମ ପାଇଁ ଶୁଭ—ପୃଶ୍ନି ଦେବଗୋପା (ଦେବମାନଙ୍କ ଦ୍ୱାରା ରକ୍ଷିତ/ଦେବମାନଙ୍କୁ ରକ୍ଷା କରୁଥିବା) ଆମ ପ୍ରତି ପ୍ରସନ୍ନ ହେଉନ୍ତୁ।
Mantra 4
आ॒दि॒त्या रु॒द्रा वस॑वो जुषन्तामि॒दं ब्रह्म॑ क्रि॒यमा॑णं॒ नवी॑यः । शृ॒ण्वन्तु॑ नो दि॒व्याः पार्थि॑वासो॒ गोजा॑ता उ॒त ये य॒ज्ञिया॑सः
ଆଦିତ୍ୟ, ରୁଦ୍ର, ବସୁମାନେ—ନବୀନ ଭାବେ କରାଯାଉଥିବା ଏହି ବ୍ରହ୍ମ-ପ୍ରାର୍ଥନାରେ ପ୍ରସନ୍ନ ହେଉନ୍ତୁ। ଦିବ୍ୟ ଓ ପାର୍ଥିବ ସମସ୍ତେ ଆମକୁ ଶୁଣନ୍ତୁ—ଗୋଜାତ (ଗୋବଂଶଜ)ମାନେ ମଧ୍ୟ, ଏବଂ ଯେମାନେ ଯଜ୍ଞିୟ (ଯଜ୍ଞଯୋଗ୍ୟ) ସେମାନେ ସମସ୍ତେ ମଧ୍ୟ।
Mantra 5
ये दे॒वाना॑मृ॒त्विजो॑ य॒ज्ञिया॑सो॒ मनो॒र्यज॑त्रा अ॒मृता॑ ऋत॒ज्ञाः । ते नो॑ रासन्तामुरुगा॒यम॒द्य यू॒यं पा॑त स्व॒स्तिभिः॒ सदा॑ नः
ହେ ଦେବମାନଙ୍କ ଋତ୍ୱିଜମାନେ—ଯଜ୍ଞଯୋଗ୍ୟ, ମନୁଙ୍କ ଯଜ୍ୟ, ଅମର ଓ ଋତଜ୍ଞ (ଋତ/ଧର୍ମ-ନିୟମ ଜାଣୁଥିବା)ମାନେ! ଆଜି ଆମକୁ ଉରୁଗାୟ (ବିଶାଳ-ଗତିଶୀଳ)ଙ୍କ ଦାନ କରନ୍ତୁ; ଏବଂ ଆପଣମାନେ ସଦା ସ୍ୱସ୍ତିଭିଃ—କଲ୍ୟାଣକାରୀ ରକ୍ଷାମାନଙ୍କ ଦ୍ୱାରା—ଆମକୁ ରକ୍ଷା କରନ୍ତୁ।
Mantra 6
तद॑स्तु मित्रावरुणा॒ तद॑ग्ने॒ शं योर॒स्मभ्य॑मि॒दम॑स्तु श॒स्तम्। अ॒शी॒महि॑ गा॒धमु॒त प्र॑ति॒ष्ठां नमो॑ दि॒वे बृ॑ह॒ते साद॑नाय
ଏହିପରି ହେଉ, ମିତ୍ର-ବରୁଣ; ଏହିପରି, ଅଗ୍ନି! ଏହା ଆମ ପାଇଁ ଶଂ ଯୋ—କଲ୍ୟାଣ ଓ ସୁଖ—ହେଉ; ପ୍ରଶସ୍ତ ଓ ସୁସ୍ୱୀକୃତ ହେଉ। ଆମେ ଗାଢମ୍—ଦୃଢ଼ ଆଧାର—ଓ ପ୍ରତିଷ୍ଠା ପ୍ରାପ୍ତ କରୁ। ମହାନ ଦିବ୍ୟ ଆକାଶକୁ, ମହାସନକୁ ନମସ୍କାର।
Inside Sukta 11
How it unfolds
- How it opens
Begins with a śānti/śam benediction, requesting ‘weal unto us’ from guardians of Truth, prosperity-signs (horses, cows), skilled divine artisans (Ṛbhus), and the Fathers (Pitṛs).
- What it asks
That every layer of reality—divine and earthly, ancestral and cosmic-deep—hear, approve, and protect the rite, granting well-being and stability.
- Where its power lies
By naming and harmonizing broad classes of powers (including liminal watery/chthonic forces), the hymn claims apotropaic reach: nothing remains outside the circle of hearing and assent.
- How it closes
Culminates in the collective assent formula: Ādityas–Rudras–Vasus ‘take pleasure’ in the newly wrought brahman, while all divine and earthly witnesses listen and thereby seal efficacy.
Famous verses
śaṃ naḥ
śaṃ no ahiḥ budhnyaḥ
ādityā rudrā vasavo juṣantām
Kind of hymn
Śānti / Paustika (general benediction and securing of rite)
What it is for
Pacify disturbances, stabilize the ritual space, and obtain comprehensive divine approval so the ongoing mantra-work becomes efficacious, bringing well-being and prosperity (especially in cattle/steeds) alongside cosmic protection.
Who it is for
Householders and priests performing benedictory closures/openings of rites, daily śānti recitations, or any ceremony needing obstacle-removal and broad divine witnessing.
Also used as
- Paustika
- Sarvadevatā (general/all-gods)
- Anumati/saṃjñāpanī (securing assent and attentive hearing)
The deity
A comprehensive ‘assembly’ of Vedic powers: the Ādityas uphold ṛta and social order, the Rudras govern fierce protection and healing, the Vasus stabilize material reality; ancillary deities cover craft/skill (Ṛbhus), ancestry (Pitṛs), and liminal cosmic depths (waters, ocean, chthonic serpent). Together they function as witnesses and guarantors that the newly fashioned prayer/rite proceeds unobstructed.
Powers of the deity
- Granting śānti (pacification) and śam (weal)
- Sanctioning and ‘enjoying’ (juṣ-) the performed brahman so it becomes effective
- Protecting livestock prosperity (cows, horses) and household welfare
- Stabilizing cosmic foundations (earthly/divine realms; oceanic and subterranean forces)
- Averting calamities arising from liminal/hidden domains (waters, depths)
- Mediating ancestral favor and ritual continuity
Why the deity is called
To secure universal hearing and consent—so the rite is validated by cosmic, terrestrial, ancestral, and chthonic powers, preventing obstruction and ensuring auspicious results.
The seer
- Atharvanic / anonymous (late śānti compilation stratum)Atharvan. Śānti and paustika benedictions: pacification of disturbances, securing ritual efficacy, prosperity of cattle/steeds, and broad-spectrum divine assent (sarvadevatā-sānnidhya).
Other hymns of this seer
- AV 19.9
- AV 19.10
- AV 19.12
- AV 19.13
Preparing for the rite
- Establish a clean, quiet recitation space; sit facing east or north.
- Perform ācamana and a brief saṅkalpa for śānti and unobstructed rite.
- Mentally enumerate the invoked classes (Ādityas–Rudras–Vasus; divine/earthly; Pitṛs; watery/deep powers) as ‘witnesses’ of the act.
The rite
- Recite the hymn as a śānti litany, emphasizing repeated śaṃ/śānti formulas as a pacifying refrain.
- On verses invoking deep/watery powers, visualize containment and calm of liminal forces (depths, ocean, subterranean).
- Conclude by offering respectful mental ‘approval-request’ (anumati) to all invoked beings, aligning speech, mind, and act.
What it needs
- None required (textual śānti/benediction hymn).
When
At the beginning or conclusion of a rite; also suitable at dawn/dusk as a general pacificatory recitation, or when omens/anxieties suggest unseen obstruction.
Frequently Asked Questions
It is used as a general śānti (pacification) and paustika (welfare) recitation to calm disturbances and to secure that a rite or prayer is heard, approved, and therefore effective.
The hymn aims at total coverage: social-cosmic order, ancestral continuity, material prosperity, and the pacification of liminal forces. By making all of them ‘witnesses,’ it prevents any realm from becoming a source of obstruction.
No specific substances are required by the hymn itself. It functions primarily through spoken śānti formulas and the act of requesting universal hearing and assent; simple cleanliness and focused recitation are the main ‘procedures.’
Ask anything about Sukta 11 of the Atharva Veda
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
