Atharva Veda 2.35.5: Kanda 2, Anuvaka 4, Sukta 35, Mantra 5
Sukta 35
य॒ज्ञस्य॒ चक्षुः॒ प्रभृ॑ति॒र्मुखं॑ च वा॒चा श्रोत्रे॑ण॒ मन॑सा जुहोमि । इ॒मं य॒ज्ञं वित॑तं वि॒श्वक॑र्म॒णा दे॒वा य॑न्तु सुमन॒स्यमा॑नाः
yajñásya cákṣuḥ prábhṛtir múkhaṃ ca vācā́ śrótreṇa mánasā juhomi | imáṃ yajñáṃ vítataṃ viśvákarmāṇā devā́ yántu sumanasyámānāḥ ||
With speech, with hearing, with the mind I offer—the Sacrifice’s eye, its first beginning, and its mouth. Unto this Sacrifice, spread forth and duly fashioned by Viśvakarman, let the Gods come, graciously and of kindly thought.
వాక్కుతో, శ్రవణంతో, మనస్సుతో నేను ఆహుతి సమర్పిస్తాను—యజ్ఞపు కన్ను, దాని మొదటి ఆరంభం, దాని ముఖం. విశ్వకర్మ విస్తరించి విధివిధానంగా నిర్మించిన ఈ యజ్ఞానికి దేవతలు సుమనస్సుతో, శుభభావంతో రాగాక.
Rishi: Atharvanic tradition (specific r̥ṣi attribution varies by anukramaṇī for this section; often treated as a general yajña-prayoga verse).
Devata: Viśvakarman and the collective Devāḥ (as recipients/approachers of the rite).
Chandas: Triṣṭubh-like cadence (Atharvanic mixed meters occur; this verse scans closer to a triṣṭubh/jagatī style rather than anuṣṭubh).
Primary: shanta
Secondary: adbhuta
Sāyaṇa construes the verse as an internal ‘completion’ (saṃskāra) of the yajña by enumerating its faculties: cákṣuḥ as the rite’s discerning oversight (preventing doṣa), prábhṛti as its proper initiation, and múkha as the channel of offering/utterance. vācā–śrótreṇa–manasā indicates the triad of correct recitation, attentive control, and intentional resolve—without which the oblation is ineffective. viśvákarmāṇā marks the rite as archetypally ‘constructed’ according to cosmic model; hence the gods are enjoined to approach in a favorable disposition, ensuring siddhi (successful accomplishment).
To perfect the sacrifice by integrating speech, audition, and intention; to invite the gods in a benevolent mood so the rite becomes faultless and result-bearing.
Fragmentation of faculties: scattered attention, miscommunication, poor listening, ritual/household discord; indirectly stress-related imbalance.
Ear (śrotra), mouth (mukha), eye (cakṣuḥ) symbolically.
Consecrates speech-hearing-mind as offerings; establishes coherence (vitatam) so benevolent forces (sumanas) ‘enter’.
Supports sattva and prāṇa regulation; aligns indriyas and manas—key for mental health in Ayurveda.
Mindfulness-based integration (attention + listening + intentional speech); improved relational health and reduced stress.
paustika
Household rite and its participants.
Perfect and ‘complete’ the rite/life-system; attract benevolent cooperation and prosperity through a well-formed yajña.
Consecratory offering of faculties (internal homa) + invitation (āhvāna) to Devāḥ into a Viśvakarman-crafted space.
Ritual error, discord, inattentiveness, hostile mood.
General auspiciousness, success of undertakings, household harmony.
With speech, with hearing, with mind I offer—the sacrifice’s eye, its first beginning, and its mouth. To this sacrifice, spread out and fashioned by Viśvakarman, let the gods come kindly-minded.
The faculties (vāc, śrotra, manas) are offered as instruments of wholeness: perception (eye), origin/intention (prabhṛti), and expression (mouth). Viśvakarman is the inner craftsman who ‘builds’ a coherent ritual/self so higher powers (devāḥ) can ‘arrive’—i.e., clarity, inspiration, and harmony manifest.
When communication, listening, and intention are integrated, life becomes a well-formed offering; supportive forces naturally converge where inner order is crafted.
- वाचा (vācā)
- creative utterance; ethical articulation; mantra as medicine
- श्रोत्रेण (śrotreṇa)
- receptivity; obedience to wisdom; attunement
- मनसा (manasā)
- intention and focus; inner offering
- यज्ञस्य चक्षुः (yajñasya cakṣuḥ)
- clear perception guiding rite/life
- प्रभृतिः (prabhṛtiḥ)
- right start; foundational orientation
- मुखम् (mukham)
- portal of offering; expression and nourishment
- विततम् (vitatam)
- well-arranged system; life woven properly
- सुमनस्यमानाः (sumanasyamānāḥ)
- benign inner climate; grace and cooperation
Integrate speech, listening, and mind as one offering; cultivate kind-mindedness (sumanas) as the ‘arrival of devas’.
Viśuddha (speech), Ājñā (perception), Anāhata (benevolent mind).
Three-part breath: inhale (listen/śrotra), hold briefly (mind/manas), exhale (speech/vāc) while reciting.
A luminous altar in the heart; three streams (sound, listening, thought) merge into one flame; gentle deities approach as calm qualities.
Collected, receptive, benevolent.
Recite 3 or 9 times before speaking in difficult situations; practice ‘listen fully’ for one breath before responding.
Keep enumeration (vācā śrotreṇa manasā) evenly stepped; lift gently on devā yantu sumanasyamānāḥ.
Clear separation of instruments: vācā | śrotreṇa | manasā; avoid slurring juhomi.
śrotreṇa: retroflex ṛ in śrot-, keep ś palatal, juhomi: hu- aspirate, vitatam: dental t, not retroflex, sumanasyamānāḥ: keep -sy- conjunct clear
Warm, inviting, unhurried; smile-soft tone on sumanas.
This is an ‘internal homa’ template: even without physical oblation, the faculties are offered; sit upright and keep hearing attentive to silence after the last word.
9
Before rituals, important conversations, study, or any undertaking needing harmony and clear communication.
Morning intention-setting; before family meetings; before beginning a healing practice or prayer.
Improved clarity of speech, better listening, calmer mind; more cooperative ‘field’ in home/work.
If using with actual fire/offerings, follow safety; do not use to manipulate others—aim for sumanas (kindness).
पदच्छेद (resolved): यज्ञस्य | चक्षुः | प्रभृतिः | मुखम् | च | वाचाः | श्रोत्रेण | मनसा | जुहोमि | इमम् | यज्ञम् | विततम् | विश्वकर्मणा | देवाः | यन्तु | सुमनस्यमानाः । 1) ‘वाचा श्रोत्रेण’ इत्यत्र संहितायां ‘वाचा’ (तृतीया एकवचन) + ‘श्रोत्रेण’ इति पदसन्धिः विशेष-परिवर्तनं न जनयति (आ-प्रगृह्यभावः/स्वरभेदः मात्रम्). 2) ‘देवा यन्तु’ → ‘देवाः यन्तु’ (विसर्ग-लोप/विसर्ग-सन्धिः: अः + य् → अ य् लेखने ‘देवा यन्तु’). 3) ‘सुमनस्यमा॑नाः’ = सुमनस्यमानाः (शानच्-प्रत्ययान्त कृदन्त; संहितायां स्वरचिह्न-भेदः).
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