Sukta 4
Rishi: Ākūti (personified) / Atharvanic tradition (as per late-book anukramaṇī tendencies).
Devata: Ākūti and Agni (Jātavedas).
Chandas: Anuṣṭubh (with prose-like opening tag ‘Ākūtiḥ’).
اٹھرو وید 19.4 آکوتی یعنی مرکوز رسمی نیت کو اس پوشیدہ قوت کے طور پر متبرک کرتا ہے جو نذر کو "کامیاب بناتی ہے"، اس کے لیے عزم، ملفوظ منتر اور آگ کے حامل جات ویدس کو ہم آہنگ کرتے ہوئے۔ یہ منتر نیت کو خود ایک پہلی نذر کے طور پر پیش کرتا ہے: جب صحیح طریقے سے پکارا جائے اور سواہا سے مہر لگائی جائے، تو اگنی حویس کو اٹھاتا ہے اور برہسپتی اس کلام کو مجاز دیتے ہیں تاکہ خوشحالی اور پوری ہوئی خواہش یقینی طور پر پیروی کرے۔
Kind of charm
Mantras
Mantra 1
आकूतिः। यामाहु॑तिं प्रथ॒मामथ॑र्वा॒ या जा॒ता या ह॒व्यमकृ॑णोज्जा॒तवे॑दाः । तां त॑ ए॒तां प्र॑थ॒मो जो॑हवीमि॒ ताभि॑ष्टु॒प्तो व॑हतु ह॒व्यम॒ग्निर॒ग्नये॒ स्वाहा॑
نیت! وہ پہلی قربانی جس کا اتھرون نے اعلان کیا، جو پیدا ہوئی، جسے جاتویداس نے نذر بنایا، میں اسے تیرے لیے پہلے پکارتا ہوں۔ اس کے ساتھ خوش ہو کر اگنی نذر کو لے جائے - اگنی کے لیے، سواہا!
Mantra 2
आकू॑तिं दे॒वीं सु॒भगां॑ पु॒रो द॑धे चि॒त्तस्य॑ मा॒ता सु॒हवा॑ नो अस्तु । यामा॒शामे॑मि॒ केव॑ली॒ सा मे॑ अस्तु॒ विदे॑यमेनां॒ मन॑सि॒ प्रवि॑ष्टाम्
دیوی نیت، مبارک اور حسین، میں آگے رکھتا ہوں: خیالات کی ماں - وہ ہمارے لیے پکارنے میں آسان ہو۔ جس امید کی میں پیروی کرتا ہوں، وہ میری ہو، میں اسے جیت لوں، وہ میرے من میں داخل ہو۔
Mantra 3
आकू॑त्या नो बृहस्पत॒ आकू॑त्या न॒ उपा ग॑हि । अथो॒ भग॑स्य नो धे॒ह्यथो॑ नः सु॒हवो॑ भव
نیت کے ذریعے، اے برہسپتی، نیت کے ذریعے ہمارے قریب آ۔ اور ہمارے لیے بھاگ کا حصہ مقرر کر، اور ہمارے لیے پکارنے میں آسان بن۔
Mantra 4
बृह॒स्पति॑र्म॒ आकू॑तिमाङ्गिर॒सः प्रति॑ जानातु॒ वाच॑मे॒ताम्। यस्य॑ दे॒वा दे॒वताः॑ संबभू॒वुः स सु॒प्रणी॑ताः॒ कामो॒ अन्वे॑त्व॒स्मान्
برہسپتی انگیرس میری نیت کو تسلیم کرے - یہ میری بولی ہوئی بات۔ جس میں دیوتا، دیویاں جمع ہوئیں: اس کی اچھی رہنمائی میں، کام ہمارے ساتھ رہے۔
Inside Sukta 4
How it unfolds
- How it opens
Begins by naming Ākūti and identifying the ‘first oblation’ proclaimed by Atharvan—intention itself—as ritually primordial and effective.
- What it asks
May Agni Jātavedas, pleased by that consecrated intention, carry the offering; may Bṛhaspati come through intention and grant a share of Bhaga (fortune).
- Where its power lies
Speech and resolve are presented as divinely acknowledged; when Bṛhaspati recognizes one’s ākūti and vāc, kāma (aim/desire) is led to follow and be realized.
- How it closes
The hymn seals efficacy through svāhā and through the assurance of ‘good leading’ (supranīti) under Bṛhaspati, culminating in desire’s successful attendance.
Famous verses
agnaye svāhā
ākūtyā no bṛhaspate
kāmo anvetv asmān
Kind of hymn
Paustika / Śānti (consecratory-intent; success of offering)
What it is for
Ritual success through empowered intention: offerings are correctly carried and accepted; the sacrificer gains a secure ‘share’ of fortune and sees desired aims follow.
Who it is for
Householder or officiant performing domestic or public offerings who seeks to steady resolve, ensure mantra-correctness, and secure auspicious results.
Also used as
- Śānti (consecratory stabilization)
- Yajñāṅga-support (supporting the offering’s successful conveyance)
The deity
Ākūti is personified intention—ritually disciplined resolve that makes speech effective and action successful; Agni Jātavedas is the all-knowing carrier who transports offerings to the gods; Bṛhaspati represents priestly authorization and right-leading of speech, while Bhaga is the distributer of one’s allotted share of fortune.
Powers of the deity
- Converts inner resolve into ritually valid efficacy (ākūti → siddhi)
- Authorizes and stabilizes mantra-speech (vāc) so it is “acknowledged” by the divine
- Carries and delivers offerings through Agni as the sacrificial messenger
- Secures an allotted share of prosperity (bhaga) and makes invocation easy (suhava)
- Leads desire/aim (kāma) to successful completion under proper guidance (supranīti)
Why the deity is called
To consecrate the sacrificer’s intention and speech so Agni bears the offering without obstruction, and to obtain priestly-divine sanction (Bṛhaspati) for prosperity and the fulfillment of aims.
The seer
- Ākūti (personified resolve), in late Atharvanic anukramaṇī styleAtharvan. Paustika–Śānti consecrations: stabilizing resolve, empowering mantra-speech, and ensuring correct conveyance/acceptance of offerings (havis) through Agni
Other hymns of this seer
- AV 19.3
- AV 19.5
- AV 19.6
Preparing for the rite
- Establish a clean offering-space and kindle/approach the household fire (or prepared altar fire).
- Compose the mind: a brief silent saṅkalpa (resolve) matching the hymn’s theme of ākūti.
- Prepare havis/āhuti (e.g., ghee or customary offering) and keep it ready for svāhā-sealed oblation.
The rite
- Recite with attention to the opening address ‘Ākūtiḥ’ as a consecration of resolve before action.
- Offer the āhuti at the svāhā point (notably in 19.4.1), visualizing Agni ‘bearing’ the offering well-pleased.
- During the Bṛhaspati verses, recite steadily and audibly, treating vāc (uttered speech) as the instrument being authorized.
- Conclude with a brief reaffirmation of the intended outcome (prosperity/share and fulfilled aim).
What it needs
- Āhuti/havis (commonly ghee; or the rite’s standard offering substance)
- Agni (kindled fire as carrier principle)
- Optional: darbha/kuśa for seating and ritual order
- Water for ācamana/purification
When
Before or at the start of an offering sequence (new undertaking, consecration, or when seeking smooth completion of a rite); suitable at dawn or prior to the principal oblations.
The main substance
Āhuti/havis (typically ghee offered into Agni)
How it is prepared
Prepare the offering substance in a clean ladle/spoon; kindle a steady fire; perform minimal purification (ācamana) and fix the saṅkalpa, then offer at the svāhā cadence.
Frequently Asked Questions
Ākūti is personified “intention” or focused resolve. The hymn treats it as a consecrated power that makes speech effective and ensures the offering reaches the gods properly.
Agni Jātavedas is the carrier who transports the oblation, while Bṛhaspati authorizes and guides the mantra-speech and intention. Together they secure both correct delivery and correct sanction of the rite.
It is used at the start of an offering or important undertaking to steady resolve, make invocation ‘easy,’ and support success—especially when seeking prosperity (Bhaga) and the fulfillment of a specific aim (kāma).
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