Atharva Veda 13.2.43: Kanda 13, Anuvaka 1, Sukta 2, Mantra 43
Sukta 2
अ॒भ्य॑१न्यदे॑ति॒ पर्य॒न्यद॑स्यतेऽहोरा॒त्राभ्यां॑ महि॒षः कल्प॑मानः । सूर्यं॑ व॒यं रज॑सि क्षि॒यन्तं॑ गातु॒विदं॑ हवामहे॒ नाध॑मानाः
abhí anyád eti páry anyád asyate 'horātrā́bhyāṃ mahiṣáḥ kálpamānaḥ | sū́ryaṃ vayáṃ rájasi kṣiyántaṃ gātuvídaṃ havāmahe nā́dhamānāḥ
Toward one side he goeth; round the other he is hurled abroad; the mighty Bull, disposing himself by day and night. The Sun, abiding in the airy realm, the Knower of paths, we needy suppliants call upon.
เขาไปทางหนึ่ง และเวียนไปอีกทางหนึ่งดุจถูกเหวี่ยงออกไป; มหากระทิงนั้นจัดวางตนตามกลางวันและกลางคืน. ดวงอาทิตย์ผู้สถิตในแดนฟ้า ผู้รู้หนทางนั้น เราผู้ขัดสนทั้งหลายวิงวอนเรียกหา.
The meaning
What it says
The solar Bull moves toward one side and is cast around the other, arranging himself by day and night. We needy ones call upon the Sun dwelling in the rajas (midspace), the Knower of paths (gātuvíd).
The inner meaning
The mind swings between poles; the Sun models regulated alternation (day/night), teaching rhythm and self-ordering. As gātuvíd, the Sun symbolizes discernment of right pathways through confusion and constraint.
The truth in it
Freedom comes from alignment with rhythm: when time is ordered and direction is known, distress loosens and life finds its way.
What it is for
- Kind of hymn
- Paustika / Apotropaic (guidance, safe passage, ordering of time)
Its aim
To obtain right course (gati), safe passage, and relief from constraint by aligning with the Sun’s regulated day-night order.
Word by Word
Pada patha
अ॒भि । अ॒न्यत् । ए॒ति॒ । प॒रि॒ । अ॒न्यत् । अ॒स्य॒ते॒ । अ॒हः-रा॒त्राभ्यां॑ । म॒हि॒षः । कल्प॑मानः । सूर्य॑म् । व॒यम् । रज॑सि । क्षि॒यन्त॑म् । गा॒तु॒-विद॑म् । ह॒वा॒म॒हे॒ । नाध॑मानाः
- अभि
- towards, upontoward, upon; in front of (directional approach)Indeclinableउपसर्ग (क्रियायोगे)Root अभि (उपसर्ग)
- अन्यत्
- elsewhere/another (direction/way)one thing/one side; one aspect (of the course)Pronounनपुंसकलिङ्ग, द्वितीया/प्रथमा एकवचन (क्रियाविशेषणवत्: ‘अन्यत्’ = ‘अन्यथा/अन्यत्र’)Role AdhikaraṇaRoot अन्य (सर्वनाम-प्रातिपदिक)
- एति
- goesgoes, advances (regular movement of the luminary)Verbलट्, प्रथमपुरुष, एकवचन, परस्मैपदRoot इ (धातु)
- परि
- aroundaround, about; encircling motionIndeclinableउपसर्ग (क्रियायोगे)Root परि (उपसर्ग)
- अन्यत्
- elsewhere/another waythe other (counterpart aspect)Pronounनपुंसकलिङ्ग, द्वितीया/प्रथमा एकवचन (क्रियाविशेषणवत्)Role AdhikaraṇaRoot अन्य (सर्वनाम-प्रातिपदिक)
- अस्यते
- throws/casts (itself), dartsis cast/shot/let go; is sent forth (as a missile—ray/force projected)Verbलट्, प्रथमपुरुष, एकवचन, आत्मनेपदRoot अस् (धातु) / अस्- (क्षेपणे/प्रक्षेपणे) → ‘अस्य’
- अहोरात्राभ्याम्
- by day and night (by the pair day&night)Nounनपुंसकलिङ्ग, तृतीया द्विवचनRole KaraṇaRoot अहोरात्र (समास: अहस्+रात्रि)
- महिषः
- the mighty one / buffalo (epithet)the mighty Bull (Sun as sovereign power)Nounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot महिष (प्रातिपदिक)
- कल्पमानः
- being arranged/being formed, taking shapeordering himself; arranging/constituting (taking his proper station)Participleवर्तमान कृदन्त (शानच्), पुंलिङ्ग, प्रथमा एकवचनRole Kartā (महिषः-विशेषणम्)Root कॢप् (धातु) → कल्पमान (शानच्)
- सूर्यम्
- the SunNounपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot सूर्य (प्रातिपदिक)
- वयम्
- wePronounत्रिलिङ्ग, प्रथमा बहुवचनRole KartāRoot अस्मद् (सर्वनाम)
- रजसि
- in the mid-air/space (rajas)in the rajas (mid-space/atmospheric expanse; also the luminous region)Nounनपुंसकलिङ्ग, सप्तमी एकवचनRole AdhikaraṇaRoot रजस् (प्रातिपदिक)
- क्षियन्तम्
- dwelling/abiding, moving to settledwelling, abiding; having his seat (established in his realm)Participleवर्तमान कृदन्त (शतृ), पुंलिङ्ग, द्वितीया एकवचन (सूर्यम्-विशेषणम्)Role Karma (सूर्यम्-विशेषणम्)Root क्षि (धातु) → क्षियन्त् (शतृ)
- गातुविदम्
- knower/finder of pathsknower of paths (cosmic routes; also giver of right course/means)Nounपुंलिङ्ग, द्वितीया एकवचन (सूर्यम्-विशेषणम्)Role Karma (सूर्यम्-विशेषणम्)Root गातुविद् (समास: गातु ‘path’ + विद् ‘knower’)
- हवामहे
- we invoke/call uponwe call upon, invoke (formal ritual summons)Verbलट्, उत्तमपुरुष, बहुवचन, आत्मनेपदRoot ह्वे (धातु) → √ह्वा
- नाधमानाः
- being in need/pressed, seeking helpbeing in need/pressed; seeking aid (supplicants under constraint)Participleवर्तमान कृदन्त (शानच्), पुंलिङ्ग, प्रथमा बहुवचन (वयम्-विशेषणम्)Role Kartā (वयम्-विशेषणम्)Root नाध् (धातु) → नाधमान (शानच्)
Sandhi Notes
- पाठे ‘अ॒भ्य॑१न्यदे॑ति’ = अभि + अन्यत् + एति (अभि + अन्यत् → अभ्यन्यत्)
- ‘पर्य॒न्यद॑स्यते’ = परि + अन्यत् + अस्यते (परि + अन्यत् → पर्यन्यत्)
- ‘अस्यतेऽहोरा॒त्राभ्यां’ = अस्यते + अहोरात्राभ्याम् (ए + अ → एऽ)
- शेषपदानि प्रायः असन्धित/पदविभागानुसारम्।
Seer, deity and metre
- Rishi
- As in AV 13.2 solar complex; r̥ṣi attribution varies by index tradition.
- Devata
- Sūrya (as gātuvíd)
- Chandas
- Triṣṭubh (probable)
- Rasa
- Shanta and Adbhuta
Sāyaṇa explains the paired motions as the Sun’s regulated course with reference to day/night: one ‘approach’ and one ‘casting forth’ (rays) that alternately establish temporal order. ‘Gātuvit’ is glossed as the one who knows and grants gati—safe passage, right procedure, and successful attainment. The speaker’s ‘nā́dhamāna’ status marks ritual dependence: the Sun is invoked as the authoritative guide through peril and uncertainty.
Solar seer tradition of AV 13.2 (Āditya/Sūrya hymn complex; specific r̥ṣi varies by index)
Protective solar theology for guidance and safe passage; aligning human life with cosmic time-order.
Frames the Sun as ‘path-knowledge’ itself—an Atharvanic remedy for disorientation, danger in travel, and temporal disorder.
Sūrya (as Gātuvíd)
Regulates day-night alternation; dwells in the midspace and reveals routes—cosmic navigation and temporal governance.
Indirect: stabilizes sleep-wake rhythm and mental orientation symbolically; dispels distress born of disarray.
Guides safe passage; protects against getting lost, wrong timing, and hazards of liminal movement.
4×11; kinetic verbs (eti/asyate) create a swinging motion; resolves in a supplicatory call (havāmahe).
Atharvanic Triṣṭubh often foregrounds practical aims (guidance) within cosmic description; cadence may be slightly speech-like in the final pāda.
Oscillating then settling—mirrors day-night alternation.
Induces orientation and trust; good for travel-blessings and restoring routine.
Before travel or a risky undertaking, the patron sits facing east at dawn or at a liminal time (sunrise/sunset).
The priest recites the mantra once or thrice, emphasizing ‘gātuvíd’ as a verbal ‘unlocking’ of paths.
A thread or cord may be tied on the patron’s right wrist as a ‘path-binding’ charm; the tying is synchronized with ‘havāmahe’.
The priest leads the patron to step forward three paces (symbolic departure), then returns to the hearth, sealing the rite with a final eastward gaze.
Kauśika Sūtra: Sūrya-invocation used in rites for ‘gati’ (safe going), success in undertakings, and protection during transitions (exact numbering depends on edition/paddhati mapping of AV 13.2).
Atharvan as guide-ritualist: he ‘opens the way’ (gati) through mantra and small binding actions (cord/steps) to secure orderly movement.
Recite before journeys, relocations, examinations, or any undertaking requiring correct timing and route; also useful at dawn to re-establish routine.
Dawn or before departure; optionally at the threshold of the house.
Householder recitation is appropriate; Atharvanic priest may include in śānti sequences for travel and safe return.
Used as a ‘safe passage’ and ‘right timing’ mantra; can be paired with practical planning as part of Atharvanic pragmatism.
Solar fire/light implicit; no ritual substances named.
Time itself becomes the medium: by invoking the Sun’s alternation, the practitioner ‘tunes’ life to a stable rhythm, making paths intelligible.
Order-of-time therapy: invoking regulated alternation to counter disorientation, anxiety, and ‘constraint’ (nādh) through alignment with solar rhythm.
Supports dinacaryā (daily regimen) ideals; solar rhythm relates to agni and sleep regulation; helpful as a symbolic adjunct for vāta-type restlessness.
Circadian stabilization, sleep hygiene, and ‘wayfinding’ confidence reducing anxiety and improving functioning.
Traveler/patron; household undertaking a transition
Obtain right course (gati), safe passage, and release from constraint by invoking the Sun as knower of paths and regulator of time.
Alignment charm: praise of cosmic rhythm + direct supplication (‘havāmahe’) to secure guidance.
Getting lost, wrong timing, liminal dangers, confusion, obstacles in journeys
Successful travel, timely action, orderly routine
- ahorātrābhyām
- regulated alternation, rhythm, circadian order
- mahiṣa
- steady power underlying change
- kalpamānaḥ
- self-organization, adaptive order
- rajas
- liminal field of movement—mind-space where paths are chosen
- gātu-vid
- guidance, right direction, safe passage, practical wisdom
- nādhāmānāḥ
- acknowledged vulnerability as the start of receiving guidance
Finding the ‘right path’ internally: choosing the next right step under the light of rhythm and clarity.
ajna
Equal breathing (sama-vṛtti) to mirror day-night balance; optionally 6-6 for steadiness.
A sun-path (golden road) extending from the brow forward; day/night as alternating bands that nevertheless form one continuous route.
Oriented, balanced, receptive to guidance.
Recite before action; then take 1–3 minutes to visualize the immediate next steps clearly (the ‘path’) and commit to them.
Keep ‘ahorātrābhyām’ as a single rhythmic unit; avoid breaking mid-compound.; Articulate gātu-vidam with clear dental ‘t’ and short ‘u’.; In rajasí, keep the ‘j’ voiced and the final ‘i’ light.
Maintain a swinging cadence in the first half (eti/asyate), then a clear, pleading descent into ‘havāmahe nādhāmānāḥ’.
Give slight emphasis to ahorātrābhyām and gātuvidam; let the final word nādhāmānāḥ land softly (humble tone).
Supplicatory but steady; not mournful—confident humility.
Effective when paired with a practical departure rite (touching threshold, looking to the east); Atharvanic practice often integrates mantra with simple embodied cues for ‘right course’.
Travel, relocation, starting a new job/study path, feeling stuck or disoriented, restoring daily routine.
Before leaving home; at dawn to reset schedule; before making a route/plan decision.
Improved sense of direction and timing; reduced anxiety about unknowns; confidence in next steps.
Use alongside practical safety measures (planning routes, rest, medical care if anxiety is severe).
None is named; the functional ‘technology’ is temporal regulation. The mantra treats day/night as operative forces that ‘constitute’ the Sun’s efficacy, which is then transferred to the patron’s journey.
The community speaks as ‘nā́dhamānāḥ’—dependents—while the Sun is sovereign regulator. The priest mediates this asymmetry by converting cosmic order into domestic benefit (safe travel, success).
The formula nā́dhamānāḥ and epithet gātuvíd are well-attested in RV-style diction. The paired verbs (eti/asyate) sharpen a quasi-mechanical description of solar function, congenial to Atharvanic pragmatic aims.
By bandhu reasoning: as the Sun ‘finds the path’ through rajas and establishes day/night, so the sacrificer finds his path through social and physical hazards; the mantra is efficacious because it restates and harnesses that cosmic regularity.
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