Atharva Veda 20.121.2: Kanda 20, Anuvaka 13, Sukta 121, Mantra 2
Sukta 121
न त्वावां॑ अ॒न्यो दि॒व्यो न पार्थि॑वो॒ न जा॒तो न ज॑निष्यते । अ॒श्वा॒यन्तो॑ मघवन्निन्द्र वा॒जिनो॑ ग॒व्यन्त॑स्त्वा हवामहे
ná tvā-vā́n anyó divyó ná pārthivó ná jātó ná janiṣyate | aśvāyánto maghavan índra vājíno gavyántaḥ tvā havāmahe
None other, heavenly or earthly, is like unto thee; none hath been born, nor shall be born. Seeking horses, O bounteous Indra, seeking the prize and seeking cattle, we call on thee.
Żaden inny, niebiański czy ziemski, nie jest tobie równy; nikt się nie urodził, ani się nie narodzi. Szukając koni, o hojny Indro, szukając nagrody i szukając bydła, wzywamy ciebie.
The meaning
What it says
Indra is declared unrivaled—no heavenly or earthly being equals him, none has been or will be born like him. Seeking horses, prizes, and cattle, the worshippers call him.
The inner meaning
Exclusive commitment concentrates power: the psyche stops shopping for lesser supports and aligns with a single highest competency (Indra as decisive agency). The ‘seeking’ (aśvāyantaḥ, gavyantaḥ) becomes a disciplined aim rather than scattered craving.
The truth in it
When aspiration is unified and directed toward the highest organizing principle, resources and victories become attainable. Comparative obsession dissolves in devotion to excellence and rightful strength.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Rājanya (royal resources: horses, cattle, victory-prize)
Its aim
To obtain horse-wealth, cattle-wealth, and victory-strength by exclusive devotion to Indra as unrivaled giver.
Word by Word
Pada patha
न । त्वा-वाम् । अन्यः । दिव्यः । न । पार्थिवः । न । जातः । न । जनिष्यते । अश्वायन्तः । मघवन् । इन्द्र । वाजिनः । गव्यन्तः । त्वा । हवामहे
- न
- notnot; negation establishing exclusivityIndeclinableनिषेध (negation)Root न
- त्वा
- you (as object)thee; object of invocationPronounद्वितीया-एकवचनRole KarmaRoot युष्मद्
- वाम्
- you two (as object)Pronounद्वितीया-द्विवचनRole KarmaRoot युष्मद्
- अन्यः
- another (one)another; any other beingAdjective/Pronounपुंलिङ्ग, प्रथमा-एकवचनRole KartāRoot अन्य
- दिव्यः
- heavenly, divineheavenly; among the godsAdjectiveपुंलिङ्ग, प्रथमा-एकवचनRole KartāRoot दिव्य
- न
- nor / notnorIndeclinableनिषेधRoot न
- पार्थिवः
- earthly, terrestrialearthly; among menAdjectiveपुंलिङ्ग, प्रथमा-एकवचनRole KartāRoot पार्थिव
- न
- norIndeclinableनिषेधRoot न
- जातः
- born (has been born)born; none has arisenVerb-derived participleभूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा-एकवचनRole KartāRoot जन्
- न
- norIndeclinableनिषेधRoot न
- जनिष्यते
- will be bornshall be born; none will arise in futureVerbलृट् (भविष्यत्), आत्मनेपद, प्रथमपुरुष, एकवचनRole KartāRoot जन्
- अश्वायन्तः
- seeking horsesseeking horses; desiring horse-wealth (military mobility)Verb-derived (desiderative/denominative) participleवर्तमानकृदन्त (शतृ), पुंलिङ्ग, प्रथमा-बहुवचन; denom. from अश्व ‘horse’ = ‘seeking horses/horse-rich’Role KartāRoot अश्व
- मघवन्
- O bountiful oneO bountiful one; giver of gifts (maghavan)Noun (epithet)पुंलिङ्ग, सम्बोधन-एकवचनRoot मघवन्
- इन्द्र
- O IndraIndra; vocativeNoun (deity)पुंलिङ्ग, सम्बोधन-एकवचनRoot इन्द्र
- वाजिनः
- prize-winning, vigorous (men/steeds)seeking prizes/strength; ‘prize-winners’ or ‘desirous of vigor’Adjective/Nounपुंलिङ्ग, प्रथमा-बहुवचनRole KartāRoot वाजिन्
- गव्यन्तः
- seeking cattleseeking cattle; desiring cow-wealthVerb-derived (denominative) participleवर्तमानकृदन्त (शतृ), पुंलिङ्ग, प्रथमा-बहुवचन; denom. from गो ‘cow’ = ‘seeking cattle’Role KartāRoot गो
- त्वा
- youthee; object of invocationPronounद्वितीया-एकवचनRole KarmaRoot युष्मद्
- हवामहे
- we invoke, we call uponwe call upon; ritual invocation (√hū)Verbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष, बहुवचनRole KartāRoot ह्वे
Sandhi Notes
- न | त्वा | वाम् | अन्यः | दिव्यः | न | पार्थिवः | न | जातः | न | जनिष्यते || अश्वायन्तः | मघवन् | इन्द्र | वाजिनः | गव्यन्तः | त्वा | हवामहे ।
- 1) त्वावां॑ → त्वा + वाम् (युष्मद्-द्विवचन-द्वितीया ‘you two’)
- 2) पार्थि॑वो॒ → पार्थिवः (विसर्ग-लोप/पदपाठ-समायोजन)
- 3) मघवन्निन्द्र → मघवन् + इन्द्र (नकार-संधि: final -न् before vowel)
- 4) ग॒व्यन्त॑स्त्वा → गव्यन्तः + त्वा (विसर्ग before त्; पदपाठ restores -ः)
Seer, deity and metre
- Rishi
- RV-derived
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira and Adbhuta
Sayana emphasizes the hyperbolic exclusivity: Indra is incomparable across gods and men, past and future. The triad of desires—horses, vāja (strength/prize), cattle—are read as concrete boons of the patron; the mantra functions as a claim of Indra’s unique capacity to bestow them.
RV-derived Indra-stotra seer (exact RV attribution uncertain in AVŚ 20 context)
Royal-prosperity invocations: securing horse-wealth, cattle-wealth, and victory-prize through Indra’s maghavan aspect.
The seer’s rhetoric of incomparability functions as a ritual ‘exclusive contract’—it binds patron and deity in a relationship of singular allegiance.
Indra
Champion who wins vāja and distributes it; guarantor of royal resources (horses) and pastoral wealth (cattle).
Energizes will and combats debility through ‘victory-strength’; supports recovery by restoring appetite for life and action.
Protects wealth and status; wards off rivals through superior force and alliance.
4×11 with strong negation-opening and desire-list closure
AVŚ 20 keeps RV triṣṭubh; list-style pāda endings (aśvāyanto…gavyanta…) create a litany effect.
Declarative and competitive; a boast-like cadence that suits royal petitions.
Instills certainty and ambition; good for group recitation to synchronize intent around shared goals.
Recite in a prosperity/royal-resource rite
Set out tokens of desired wealth (horse-hair/bridle; cow-tail or milk),
Recite the exclusivity negations as a ‘binding’ of choice to Indra,
On aśvāyantaḥ/gavyantaḥ touch the respective tokens,
End with havāmahe while offering a small oblation to ‘seal’ the request.
Kauśika Sūtra: not securely identifiable for AVŚ 20.121.2 (RV-derived; Kauśika mapping uncertain).
Atharvan as prosperity-technologist; coordinates material tokens with verbal desire-terms to effect acquisition.
Recite for livelihood expansion, acquisition of vehicles/means (modern ‘aśva’), and safeguarding herds/assets; also before contests/exams as a vāja-analogue.
Before leaving for acquisition/competition; waxing moon days for prosperity-oriented recitation (popular domestic convention).
If officiated, purohita frames it as paustika; otherwise householder leads with clear articulation of desired ‘vāja’.
May be used as a prosperity affirmation with ethical vow: wealth sought for dharmic support and generosity (maghavan principle).
Horses; Cattle
Horse and cattle are not merely property: horse = kinetic power and reach; cattle = nourishment and continuity; vāja = the edible/competitive ‘fuel’ of success.
Indirect: strengthens resolve, reduces helplessness; can support convalescence by reactivating agency (Indra as will-to-win).
Supports kapha-inertia reduction and vāta-anxiety stabilization through confident framing; promotes tejas (drive).
Performance psychology: affirmations of capability and goal priming; social support ritual.
Patron/householder seeking resources; also rājanya context (martial readiness).
Acquire horses, cattle, and victory-prize by invoking Indra’s unrivaled generosity and power.
Exclusivity formula (na…anyaḥ) + desire-specification list; naming desired goods is itself a ‘binding’ of intention in Atharvanic pragmatics.
Poverty, loss in competition, rival claimants to resources.
Horse-wealth (mobility/force), cattle-wealth (sustenance), vāja (success).
- न … अन्यः (na … anyaḥ)
- non-dispersal of faith; single-pointed reliance
- दिव्यः/पार्थिवः (divyaḥ/pārthivaḥ)
- inner ideals vs. outer circumstances—both are surpassed by true mastery
- मघवन् (maghavan)
- the generosity principle; abundance that circulates
- अश्वायन्तः (aśvāyantaḥ)
- seeking mobility, power, royal capacity
- वाजिनः (vājinaḥ)
- competitive excellence; winning energy
- गव्यन्तः (gavyantaḥ)
- seeking nourishment, wealth, continuity
Single-pointed reliance on the ‘highest competency’ within—decisive clarity and courageous action.
Maṇipūra (drive) and Mūlādhāra (resource-security).
Brisk-energetic breath for 3 rounds, then steady nasal breathing while reciting.
Golden horses as disciplined prāṇa currents; white cattle as nourishing soma-like calm—both harnessed under one ruler.
Determined, uncluttered intention (ekāgratā).
State one ethical aim for the wealth sought; recite, then take one concrete action step immediately after (Atharvanic ‘word-to-act’ linkage).
त्वावां: keep vā nasalized correctly; avoid splitting tvā-vām unnaturally.; जनिष्यते: articulate ṣy cluster (ni-ṣya).; गव्यन्तः: hard g, clear vy cluster.
Maintain clear udātta on negation-assertion phrases; lift on maghavan and indra vocatives.
Do not rush the chain of negations (na…na…na…); keep them evenly spaced to build rhetorical force.
Confident, proclamation-like, but not shouted.
For paustika aims, odd-number repetition with a concluding silent ‘acceptance’ pause is common in domestic use; pair with a small act of generosity to align with maghavan.
7 times
Seeking employment, promotion, business growth, acquiring transport/means, competitive success.
Before interviews, bids, journeys, competitions; when confidence wavers.
Focused ambition, reduced indecision, improved follow-through; sense of protective backing.
Avoid using it to justify exploitative acquisition; keep goals dharmically bounded.
No plant is invoked; the operative ‘substances’ are social valuables (horses, cattle) and vāja (competitive power). The mantra is an acquisition-formula aligning desire with a uniquely competent donor.
It encodes a political economy of wealth-in-kind (horses/cattle) and competitive prestige (vāja), implying patrons engaged in raiding, exchange, and contest; ritual speech is a means to legitimate and obtain these resources.
The negation chain (ná…ná…ná…) and the future janiṣyate are RV-standard rhetorical intensifiers; the desire-participles (aśvāyantaḥ, gavyantaḥ) are typical RV socio-economic vocabulary.
Gopatha’s model of mantra efficacy supports exclusivity as a ritual constraint: by denying all alternatives, the sacrificer ‘fixes’ the channel of gift-flow to Indra, making the request ritually determinate.
Ask anything about this verse
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.
