Atharva Veda 5.28.7: Kanda 5, Anuvaka 3, Sukta 28, Mantra 7
Sukta 28
त्र्या॒यु॒षं ज॒मद॑ग्नेः क॒श्यप॑स्य त्र्यायु॒षम्। त्रे॒धामृत॑स्य॒ चक्ष॑णं॒ त्रीण्यायूं॑षि ते ऽकरम्
tryāyuṣáṃ jamádagneḥ káśyapasya tryāyuṣám | trédhāmṛ́tasya cákṣaṇaṃ trī́ṇy āyū́ṃṣi te ’káram |
A threefold life—of Jamadagni, of Kaśyapa—a threefold life. Threefold the vision of immortality: three life-spans for thee have I made.
เรากระทำอายุสามชั้นให้แก่ท่าน—อายุสามชั้นของชามทัคนี (Jamadagni) และอายุสามชั้นของกัศยปะ (Kaśyapa) อันเดียวกันนั้น. ทัศนะแห่งอมฤตะผู้ไม่ตายก็มีสามชั้น; เราจัดอายุสามช่วงให้แก่ท่านแล้ว.
The meaning
What it says
The speaker grants ‘threefold life’ like that of Jamadagni and Kaśyapa, and a threefold ‘vision’ (cakṣaṇa) of immortality; three lifespans are made for the beneficiary.
The inner meaning
Authority of exemplary seers is invoked as a transmissible template of vitality. ‘Three lifespans’ suggests resilience across phases: youth–maturity–old age, or body–breath–mind. ‘Vision of immortality’ is the psychological capacity to orient life toward what outlasts fear.
The truth in it
Longevity is strengthened by aligning with proven lineages of wisdom and by cultivating a perspective that sees beyond immediate mortality—this reduces fragmentation and supports coherent living.
What it is for
- Kind of hymn
- Āyuṣya (Longevity) with Paustika reinforcement
Its aim
To confer triple longevity by invoking seer-authority (Jamadagni, Kaśyapa) and the threefold ‘vision’ of immortality.
Word by Word
Pada patha
त्रि-आयुषम् । जमदग्नेः । कश्यपस्य । त्रि-आयुषम् । त्रेधा । अमृतस्य । चक्षणम् । त्रीणि । आयूंषि । ते । अकरम् ।
- त्र्यायुषम्
- threefold-lived / of three lifetimesAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (अकरम् इत्यस्य)Root त्रि-आयुस् (प्रातिपदिक: त्र्यायुस्)
- जमदग्नेः
- of Jamadagniof Jamadagni; ancestral seer-line conferring authoritative longevity-powerNoun (proper)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root जमदग्नि (प्रातिपदिक)
- कश्यपस्य
- of Kaśyapaof Kaśyapa; primordial seer, associated with life, progeny, and healing traditionsNoun (proper)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root कश्यप (प्रातिपदिक)
- त्र्यायुषम्
- threefold-lived / of three lifetimesAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (अकरम् इत्यस्य)Root त्रि-आयुस् (प्रातिपदिक: त्र्यायुस्)
- त्रेधा
- in three waysthreefold; in three divisionsIndeclinableअव्यय (रीतिवाचक)Role क्रियाविशेषणRoot त्रेधा (अव्यय)
- अमृतस्य
- of immortality / of ambrosiaof immortality/ambrosia; deathlessness-substance/powerNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root अमृत (प्रातिपदिक)
- चक्षणम्
- (power of) seeing; vision; insightvision, faculty of seeing; also ‘sign/mark’—here the ‘insight/recognition’ of amṛta that secures lifeNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (अकरम् इत्यस्य)Root चक्षण (प्रातिपदिक)
- त्रीणि
- threeNumeral/Adjectiveनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्म (आयूंषि इत्यस्य विशेषणम्)Root त्रि (प्रातिपदिक)
- आयूंषि
- lifespans; liveslives, life-spans; measures of living timeNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्म (अकरम् इत्यस्य)Root आयुस् (प्रातिपदिक)
- ते
- for you / yourfor thee; to you (beneficiary)Pronounषष्ठी, एकवचन (एन्क्लिटिक)Role सम्बन्ध (षष्ठी)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- अकरम्
- I made; I fashionedI have made; performative perfect of accomplishment by the officiant/ṛṣi-voiceVerbलुङ् (अोरिस्ट), उत्तमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot कृ (धातु)
Sandhi Notes
- त्र्यायुषम् | जमदग्नेः | कश्यपस्य | त्र्यायुषम् | त्रेधा | अमृतस्य | चक्षणम् | त्रीणि | आयूंषि | ते | अकरम्।
- 1) त्रि + आयुषम् → त्र्यायुषम् (इ/य्-सन्धि)
- 2) ते ऽकरम् = ते + अकरम् (अ-आदि पदे पूर्वपदस्य ए-कारात् परेऽवग्रहः; संहितायां ‘तेऽकरम्’)
Seer, deity and metre
- Rishi
- Atharvanic tradition (with explicit seer-names Jamadagni, Kaśyapa invoked as authorities)
- Devata
- Āyus/Amṛta (longevity and immortality as powers); seer-authority as effective agency
- Chandas
- Anuṣṭubh (4×8-like structure; AV accentual irregularities possible)
- Rasa
- Shanta and Adbhuta
Sāyaṇa treats Jamadagni and Kaśyapa as paradigmatic seers whose ‘tryāyuṣ’ is exemplary and transmissible by mantra. ‘Amṛtasya cakṣaṇam’ is the apprehension/mark of deathlessness—ritually, the sign that wards off untimely death. The speaker’s ‘akarām’ is performative: by utterance within rite, the priest ‘makes’ triple longevity for the client.
Atharvanic tradition; explicit invocation of Jamadagni and Kaśyapa as seer-authorities
Āyuṣya charms using seer-line authority and performative ‘making’ (akaram) to extend lifespan.
Demonstrates Atharvanic efficacy-by-lineage: naming powerful ṛṣis functions as a ‘witness and guarantor’ for the charm’s life-extending claim.
Āyus/Amṛta (longevity/immortality) empowered through ṛṣi-authority
Āyus sustains embodied continuity; Amṛta signifies the deathless substrate; ṛṣis function as conduits of that power into human life.
Strengthens life-force and recovery capacity; supports psychosomatic endurance.
Protection against premature death, life-shortening misfortune, and fear-driven collapse.
4 pādas × ~8 syllables; AV allows mild irregularities in syllable count and sandhi effects.
Name-heavy pādas can compress/expand; accentual delivery often matters more than strict syllabics.
Compact, declarative, ‘granting’ rhythm—suited to a spoken bestowal.
Feels like a formal blessing; the repeated ‘tryāyuṣam/treḍhā/trīṇi’ reinforces the triple seal.
After consecrating and binding the longevity-charm (often gold), recite this mantra as a sealing (saṃsthāpanā) utterance.
At each ‘tryāyuṣam’, touch the bound amulet or the beneficiary’s head/heart to ‘count’ and install the triple measure.
Conclude with ‘trīṇy āyūṃṣi te ’karam’ while tightening/confirming the fastening, marking the rite as accomplished.
Kauśika Sūtra: āyuṣya rites concluding formulas for life-extension; used in conjunction with hiraṇya-dhāraṇa or protective binding (edition-dependent numbering).
Atharvan priest as life-allocator: uses performative speech to ‘make’ lifespan, sealing the charm’s installation and ritually asserting completion.
Spoken as a blessing over a child, elder, or patient; can accompany tying a protective thread in three knots or giving a longevity token (by Atharvanic analogy).
At dawn, on birthdays, after recovery, or during rites seeking long life.
Householder may recite; priest may integrate with āyuṣya homa or protective bandhana.
Use as a spoken longevity blessing in family settings, especially for elders or newborn milestones.
amṛta (immortality/ambrosia as power); seer-line authority (Jamadagni, Kaśyapa)
The ‘substance’ is vāc itself: speech-forged lifespan. Amṛta is treated as an accessible power through vision (cakṣaṇa) and lineage authority.
Longevity support; prevention of decline and life-shortening forces (non-specific).
Performative bestowal (‘I have made’) + seer-authority as legitimizing power + triadic sealing for completeness.
Rasāyana intention; strengthening ojas and sustaining prāṇa across life stages (interpretive mapping).
Positive expectancy/blessing effect; supportive ritual for elder care, recovery goals, and mental resilience around aging.
Beneficiary (often a child, patient, or household member).
Confer triple lifespan and the stabilizing ‘vision’ of immortality.
Numerical sealing (threefold) + authoritative naming (ṛṣi-nāma) + performative creation (akaram).
Premature death, wasting, misfortune affecting lifespan.
Long life, continuity of lineage, sustained vigor.
- त्र्यायुष (tryāyuṣa)
- Complete longevity; resilience across three phases/levels
- जमदग्नि (jamadagni)
- Fiery discipline; lineage authority; transformative tapas
- कश्यप (kaśyapa)
- Progenitor wisdom; stability; protective generativity
- अमृत (amṛta)
- Deathless principle; ojas-like enduring essence
- चक्षण (cakṣaṇa)
- Insight that stabilizes fear and sustains purpose
- अकरम् (akaram)
- Performative creation through vāc—speech as maker of reality
Contemplate time as a gift structured in three phases; cultivate ‘amṛta-dṛṣṭi’—a perspective rooted in the deathless.
Ājñā (cakṣaṇa/vision) with stabilizing support to Anāhata (calm continuity).
Gentle bhrāmarī (humming) to soothe fear of aging; then silent witnessing on the exhale.
Three concentric rings of light around the body (body–breath–mind), sealed by a clear ‘eye of insight’ at the brow.
Quiet assurance; expanded time-sense without anxiety.
Recite once for each ring (3 times); after each, rest in stillness and affirm life-supporting conduct (sleep, food, kindness).
Keep clear udātta on proper names (jamadagniḥ/kaśyapaḥ in recitational tradition) and on amṛta; maintain the triple-count emphasis.
Mark the triads distinctly: tryāyuṣam… tryāyuṣam… tredhā… trīṇi…; slight pause after each triadic unit.
Soft, blessing-like, low intensity; end with a firm but gentle closure on ‘akaram’.
Numerical sealing is central—keep the ‘three’ audible as a ritual act.
3 times
Blessing for newborn/child, elder care, recovery after hospitalization, anxiety about aging or mortality.
During family blessings; at sunrise; before giving a longevity gift or vow.
Calm confidence, strengthened resolve for long-life conduct, emotional reassurance for the recipient and family.
If recipient is seriously ill, pair with medical care and avoid fostering false certainty; use as supportive prayer.
No plant is named; ‘amṛta’ functions as an abstract medicinal substance. In practice it can be indexed by sweet liquids (milk/ghee) or by gold as incorruptible ‘amṛta-like’ matter, making longevity tangible.
Longevity is mediated through named seer-authorities and the officiant’s performative power (‘akarām’). This underscores a hierarchy where ritual specialists and lineage-traditions authorize life-and-death interventions.
The explicit performative ‘I have made for thee three lives’ is a hallmark of Atharvanic pragmatic speech-acts, more direct than typical RV praise. The formulaic repetition of ‘tryāyuṣam’ is charm-like and incantatory.
Gopatha’s framework supports the idea that mantra, when properly applied, effects real-world outcomes; here, the sealing utterance completes the rite by verbalizing accomplished longevity, with seer-names providing authoritative ‘witness’ to efficacy.
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