वेदशास्त्र
ऋषिः – अथर्वा, देवता – वाचस्पतिः, छन्दः – अनुष्टुप्
सूक्तम् – मेधा जनक
सूक्तम् = सुन्दर उक्ति or सार्थक वाक्यसमूहः (Beautifully said), and in the Vedic world, it means much more: a channel of divine wisdom, beautifully spoken by the seer who saw the truth. सूक्तम् = सु + उक्तम्, सु (सु-) = well, good, beautifully, उक्तम् = said, spoken (past participle of √vac – to speak)
मन् + त्रच् = मन्त्रः
- मन् (√man) – to think, to reflect, to contemplate, to feel.
- त्रच् (suffix) – a common instrumental suffix in Sanskrit, denoting tool or means.
“देवेन मनसा सह” इत्यत्र स्पष्टं प्रकाशते यत्—देवता मनसोऽभिन्नवृत्तयः सन्ति।
यावत् मनः अस्ति, तावत् देवता अपि स्थिताः।
यदा मनसि मन्त्रः उत्पद्यते—स तु यथार्थयुक्तः स्यात् चेत् तदा मनः निर्मलत्वं गच्छति; अतथ्ययुक्तो वा विरूपः मन्त्रः चेत्, तदा मनः क्लिष्टं भवति।
मनसि एव देवताः वसन्ति।
मनः विना देवता न सन्ति।
The phrase “देवेन मनसा सह” reveals a subtle truth—that the Devatās are not external gods, but inherent forces within the mind. They move with the mind, live in the mind, and are manifested through the mind.
As long as the mind exists, Devatās exist.
Whenever a mantra arises in the mind, it brings a form, a vibration, a cognition. If the mantra is logically structured, aligned with truth, rhythm, and clarity—it purifies and empowers the mind.
But if it is distorted, ill-formed, or disconnected from clarity, it disturbs, clouds, or disorients the mind.
Therefore:
Devatās are the living energies of a mantra-bearing mind. No mind, no Devatā.
From Aitareya Upaniṣad (1.3.12):
“मन एव मनुष्याणां कारणं बन्धमोक्षयोः।”
“The mind alone is the cause of both bondage and liberation for human beings.”
And in Tantra, the Devī says:
“यत्र यत्र मनः तत्र तत्र देवता।”
“Wherever the mind is, there the deity resides.”
A Mantra is not merely a sound or a chant — it is a condensed form of spiritual and mental energy, a carrier of consciousness, revealed to a Ṛṣi in deep meditative states. In the Vedic and Tantric traditions, each mantra is considered:
- A vibration (नाद)
- A seed of meaning (बीज)
- A vehicle of knowledge (ज्ञानेन साधनम्)
“मन्त्रदृष्टा ऋषयः, मन्त्रशब्दाः अपौरुषेयाः।”
“The sages are the seers of the mantras; mantras themselves are impersonal and eternal.”
सूक्तम् १
ये त्रिषप्ताः परियन्ति विश्वा रूपाणि बिभ्रतः ।
वाचस्पतिर्बला तेषां तन्वो अद्य दधातु मे ॥१॥
पुनरेहि वचस्पते देवेन मनसा सह ।
वसोष्पते नि रमय मय्येवास्तु मयि श्रुतम् ॥२॥
इहैवाभि वि तनूभे आर्त्नी इव ज्यया ।
वाचस्पतिर्नि यच्छतु मय्येवास्तु मयि श्रुतम् ॥३॥
उपहूतो वाचस्पतिरुपास्मान् वाचस्पतिर्ह्वयताम् ।
सं श्रुतेन गमेमहि मा श्रुतेन वि राधिषि ॥४॥
ये त्रिषप्ताः पर्यन्ति विश्वा रूपाणि बिभ्रतः। वाचस्पतिर्बला तेषां तन्वो अद्य दधातु मे॥
Those thrice-seven (i.e., 21) who move around bearing all forms —
May Vachaspati (the Lord of Speech) today endow their strength into my body.”
- त्रिषप्ताः (triṣaptāḥ) – the “thrice seven”, i.e., 21 entities (symbolic of cosmic forces or deities).
- परियन्ति (pariyanti) – move around, circulate.
- विश्वा रूपाणि बिभ्रतः – bearing all forms, manifestations.
- वाचस्पतिः (Vachaspati) – Lord of Speech or Wisdom (a form of Bṛhaspati or Sarasvati energy).
- बलाः तेषां तन्वः – the strengths of their bodies (or forms).
- अद्य दधातु मे – may he bestow them upon me today.
ঋচাগুলি (সংহিতা মন্ত্রগুলি) অথর্ববেদের অংশ এবং বাক্ (বক্তব্য শক্তি), শ্রুতি, ও আত্মসিদ্ধির প্রার্থনার্থে বলা হয়।
মন্ত্র ১
ये त्रिषप्ताः परियन्ति विश्वा रूपाणि बिभ्रतः।
वाचस्पतिर्बला तेषां तन्वो अद्य दधातु मे ॥
पदविभागः (Word Breakdown) व्याकरणेन:
- ये – Relative pronoun, प्रथमाविभक्ति, बहुवचनम्, पुरुषवाचकः।
- त्रिषप्ताः – संख्या-सूचक विशेषण, ३ × ७ = २१; प्रथमाविभक्ति, बहुवचनम्।
- परियन्ति – √यम् धातु, परि + यम्, लट् लकार, प्रथमपुरुष, बहुवचनम्, कर्तरिप्रयोग।
- विश्वा – विशेषण, प्रथमाविभक्ति, बहुवचनम्, स्त्रीलिङ्ग।
- रूपाणि – नपुंसकलिङ्ग, द्वितीयाविभक्ति, बहुवचनम् (object of बिभ्रतः)।
- बिभ्रतः – √भृ धातु, participle, प्रथमाविभक्ति, बहुवचनम्, कर्तरिप्रयोग।
- वाचस्पतिः – संज्ञा, प्रथमाविभक्ति, एकवचनम्, कर्ता।
- बलाः – द्वितीया, बहुवचनम्, बलम् = शक्ति।
- तेषां – षष्ठी, बहुवचनम्, सर्वनाम (of them)।
- तन्वः – द्वितीया, बहुवचनम्, तनुः = शरीरम्।
- अद्य – क्रियाविशेषणम्, “today”।
- दधातु – √धा, लोट् लकार, प्रथमपुरुष, एकवचनम्, कर्तरि, विधिलिङ्-निष्ठा।
- मे – चतुर्थीविभक्ति, एकवचनम्, first person singular (to me)।
বাংলা অর্থ: যে ত্রিসপ্ত (৩ × ৭ = ২১) শক্তিসমূহ সর্বত্র পরিভ্রমণ করে এবং সকল রূপ ধারণ করে,
আজ বাক্পতি (বাক্দেবতা) সেই সমস্ত শক্তির বল (শক্তি) আমার দেহে স্থাপন করুন।
মন্ত্র ২
पुनरेहि वचस्पते देवेन मनसा सह।
वसोष्पते नि रमय मय्येवास्तु मयि श्रुतम् ॥
व्याकरणार्थः:
- पुनः – क्रियाविशेषणम्, again।
- एहि – √इ धातु, लोट् लकार, मध्यमपुरुष, एकवचनम्, imperative, “come!”।
- वाचस्पते – संबोधन, सप्तमी, एकवचनम्, vocative form।
- देवेन – तृतीयाविभक्ति, एकवचनम्, करणम् (with divine mind)।
- मनसा – तृतीयाविभक्ति, एकवचनम् (with mind)।
- सह – indeclinable (सहितम् = together with)।
- वसोष्पते – compound, वसोः + पतिः, संबोधन, एकवचनम्।
- नि रमय – √रम्, causative, लोट् लकार, मध्यमपुरुष, “make me dwell”।
- मयि – सप्तमी, एकवचनम्, locative (in me)।
- एव – निपात, only/indeed।
- अस्तु – √अस्, लोट् लकार, प्रथमपुरुष, एकवचनम्, “may it be”।
- श्रुतम् – past passive participle, नपुंसकलिङ्ग, एकवचनम्, that which is heard, knowledge।
বাংলা অর্থ: হে বাক্পতি, দেবসম অনুকম্পাময় চিত্ত নিয়ে পুনরায় আমার নিকট এসো। হে ধনাধিপতি (রসময় বাক্), আমাকে সৌভাগ্য প্রদান করো। শ্রুতি আমার মধ্যে স্থায়ী হউক—শ্রুতি যেন আমার মধ্যে প্রতিষ্ঠিত হয়।
মন্ত্র ৩
इहैवाभि वि तनूभे आर्त्नी इव ज्यया।
वाचस्पतिर्नि यच्छतु मय्येवास्तु मयि श्रुतम् ॥
व्याकरणार्थः:
- इह एव – क्रियाविशेषणम्, “right here”।
- अभि, वि – उपसर्ग (prefixes)।
- तनूभे – संबोधन, एकवचनम्, “O one with body” (possibly addressing subtle body or seeker)।
- आर्त्नी – स्त्रीलिङ्ग, प्रथमाविभक्ति, एकवचनम्, “bowstring”।
- इव – उपमा अलंकार, “like”।
- ज्यया – तृतीयाविभक्ति, “with bowstring”।
- वाचस्पतिः – प्रथमाविभक्ति, एकवचनम्, कर्ता।
- नि यच्छतु – √यम्, लोट् लकार, प्रथमपुरुष, नी + यम्, “may he place”।
- मयि एव – सप्तमी, “in me indeed”।
- अस्तु – let it be, as above।
- श्रुतम् – heard knowledge, as above।
বাংলা অর্থ: যেমন ধনুর্বাণ টেনে ধরা হয়, তেমন করেই এখানে আমার সমস্ত অঙ্গপ্রত্যঙ্গে বাক্পতি জ্ঞান প্রবাহিত করুন। শ্রুতি আমার মধ্যেই থাকুক—আমার মধ্যে শ্রুতি প্রতিষ্ঠিত হউক।
মন্ত্র ৪
उपहूतो वाचस्पतिरुपास्मान् वाचस्पतिर्ह्वयताम्।
सं श्रुतेन गमेमहि मा श्रुतेन वि राधिषि ॥
व्याकरणार्थः:
- उपहूतः – past passive participle, √हू, “invoked”।
- वाचस्पतिः – कर्ता, प्रथमाविभक्ति, एकवचनम्।
- उप + आस्मान् – “unto us”, द्वितीया, बहुवचनम्।
- ह्वयताम् – √ह्वे, लोट् लकार, प्रथमपुरुष, एकवचनम्, let him call/invite।
- सं – उपसर्ग, together।
- श्रुतेन – तृतीयाविभक्ति, एकवचनम्, with the knowledge।
- गमेमहि – √गम्, विधिलिङ्, उत्तमपुरुष, बहुवचनम्, let us go।
- मा – prohibition particle, do not।
- वि राधिषि – √राध्, विधिलिङ्, मध्यमपुरुष, you may not obstruct, “may you not deprive (us)”.
বাংলা অর্থ: আমরা যাঁকে আহ্বান করেছি, সেই বাক্পতি আমাদের প্রতি প্রসন্ন হোন। তিনিই যেন আমাদের আহ্বান করেন। আমরা শ্রুতির সহিত ঐক্যবদ্ধভাবে গমন করি—শ্রুতি যেন আমাদের থেকে বিচ্ছিন্ন না হয়।
এই মন্ত্রগুলি মূলত আত্মিক ও বাক্শক্তির উন্নতি, স্মৃতি, ও অন্তর্জ্ঞানের এক অতি সূক্ষ্ম স্তরের কামনামূলক প্রার্থনা। এগুলি অধ্যাত্মবোধ ও শাস্ত্রজ্ঞান প্রাপ্তির জন্য শ্রুতিবেদান্ত অনুসরণকারীদের মুখে ব্যবহৃত হত।
एते मन्त्राः यदा संयुक्तरूपेण पठ्यन्ते, तदा ज्ञायते यत्—ऋषिभिः वाचस्पतये एकः प्रार्थनारूपः स्तोत्रः विनिर्मितः। वाचस्पतिः इत्यस्य अर्थः—सः यः शब्दस्य च निशब्दस्य च अधिपः अस्ति।
ऋषयः यत् श्रुतम् इति उक्तवन्तः, तत् यः कश्चन विशेषः ज्ञानरूपः तत्त्वविषयः वा। किन्तु अस्माभिः न ज्ञायते—ते किम् श्रुतवन्तः? वा कुतः श्रुतवन्तः? नूनम् न वाचस्पतेः एव। तथापि वाचस्पतेः शक्तिं तं रक्षणाय आह्वयन्ति।
ऋषिः अथर्वा जानाति यत् सामान्यजनाः तं श्रुतिं रक्षितुं अशक्ताः भवन्ति। अतः एव सः अस्य सूक्तस्य दर्शनं कृतवान्। यः सूक्तः वाचस्पतेः समीपे शक्तेः, बलस्य च याचनाय कल्पितः।
याः श्रुतयः—ताः वेदकालीनप्रथमपुरुषेभ्यः प्रदत्ताः आसन्। ताः श्रुतयः न केवलं लौकिकजीवनाय अपि तु मरणोत्तरयात्रायै अपि सहायकाः।
अतएव, एते मन्त्राः स्वयं श्रुतयः न सन्ति, किन्तु श्रुतिषु प्रकटमानं ब्रह्मविद्यां सूचयन्ति। ते श्रुतीनां रक्षणाय, तासां महत्त्वस्य स्मरणाय च उच्चर्यन्ते।
অথর্ব মন্ত্রগুলি যখন একত্রে পাঠ করা হয়, তখন এটি জানা যায় যে ঋষিগণ বাচস্পতির উদ্দেশ্যে একটি প্রার্থনা রূপী স্তোত্র রচনা করেছেন। বাচস্পতি শব্দের অর্থ—সে যিনি শব্দ এবং নিঃশব্দের অধিপতি। ঋষিগণ যেটি শ্রুতম্ (শ্রুত) বলেছেন, তা হল কোনো বিশেষ জ্ঞান-রূপ তত্ত্ব বিষয়। তবে আমাদের কাছে এটি অজ্ঞাত—তারা কী শুনেছে? অথবা কোথা থেকে শুনেছে? নিশ্চয়ই তা বাচস্পতির কাছ থেকে নয়। তবুও, তারা বাচস্পতির শক্তি আহ্বান করছে তা রক্ষার জন্য।
ঋষি অথর্ব (Atharva) জানতেন যে সাধারণ মানুষ সেই শ্রুতিকে রক্ষা করতে সক্ষম নয়। তাই তিনি এই সূক্তটি সৃষ্টি করেছেন, যা বাচস্পতির কাছে শক্তি ও বলের জন্য প্রার্থনা করে। যে শ্রুতিগুলি প্রাচীন Vedic যুগে প্রথম পুরুষদের কাছে দেওয়া হয়েছিল, তা কেবলমাত্র পৃথিবীজীবনের জন্য নয়, মরণের পরবর্তী যাত্রার জন্যও সহায়ক ছিল। অতএব, এই মন্ত্রগুলি নিজে শ্রুতি নয়, বরং শ্রুতির মাধ্যমে প্রকাশিত ব্রহ্মবিদ্যাকে নির্দেশ করে। এগুলি শ্রুতির রক্ষার্থে এবং তাদের গুরুত্বের স্মরণার্থে উচ্চারিত হয়।
ये त्रिषप्ताः परियन्ति विश्वा रूपाणि बिभ्रतः। वाचस्पतिर्बला तेषां तन्वो अद्य दधातु मे ॥ पुनरेहि वचस्पते देवेन मनसा सह। वसोष्पते नि रमय मय्येवास्तु मयि श्रुतम् ॥ इहैवाभि वि तनूभे आर्त्नी इव ज्यया। वाचस्पतिर्नि यच्छतु मय्येवास्तु मयि श्रुतम् ॥ उपहूतो वाचस्पतिरुपास्मान् वाचस्पतिर्ह्वयताम्। सं श्रुतेन गमेमहि मा श्रुतेन वि राधिषि ॥
मनः एव वाचः मूलं।
संयमितं समाहितं च मनः यदा पूर्णरूपेण स्थितं भवति, तदा स एव वाचस्पतिः।
यदा वाक् मनसि लीयते, च मनः अपि चिन्मात्रस्वरूपे आत्मप्रकाशे स्थितं भवति, यदा तत्र विचारः नास्ति—तदा एकं तत्त्वं, निर्भरं शक्तिरूपं, भौतिकचेष्टाव्यवहारात् परं जीवनं वर्तते।
तदा श्रुतिः श्रूयते।
श्रुतिः न केवलं शब्दरूपा, किन्तु संपूर्णसत्तायाः संक्षिप्तशक्तिसञ्चिका इव।
अथर्ववेदस्य दृष्ट्या, सृष्टेः आदिः “श्रुतिः” एव, न तु ‘Big Bang’।
सर्वं विश्वम्, सर्वाः आकाशगङ्गाः, श्रुतेः एव विकासरूपाणि।
ऋषयः अत्र वाचस्पतिं प्रार्थयन्ति—”श्रुतिं रक्षतु।”
श्रुतेः ज्ञानं ज्ञेयं।
श्रुतिः स्वयम् न ज्ञानरूपा, किन्तु परिशुद्धा, आत्मनिर्भरशक्तिस्वरूपा सनातनी अस्ति।
श्रुतिः यदा अधोमूर्त्या अवतरति, तदा सृष्टेः आरम्भः भवति—यथा मन्त्रे उक्तं (ये त्रिषप्ताः परियन्ति विश्वा रूपाणि बिभ्रतः)।
श्रुतिः यदा पुनः परिपक्वमनसोऽतीत्य उर्ध्वगत्वं यान्ति, तदा पुनः श्रुतिस्वरूपे एव प्रविशन्ति।
Mind is the source of Vāc (Speech).
When the mind is completely tuned, disciplined, and stilled, it becomes Vācaspati—the Lord of Speech.
When Vāc merges into the mind, and mind dissolves into pure awareness, into a non-thinking state of conscience, a current of energy remains, no longer depending on bodily metabolism.
Then begins the hearing of the Śruti.
Śruti is not merely sound—it is like a digitally compressed, eternal energy field, carrying the entire informational essence of existence.
According to the Atharvaveda, it is not the Big Bang, but Śruti that is the true origin of the universe, the galaxies, and the entire cosmic manifestation.
Hence, the Ṛṣis pray to Vācaspati—not to give the Śruti, but to protect it.
To know the Śruti is to have knowledge,
but Śruti itself is not knowledge—it is pure, self-sustaining energy, the Sanātana, the eternal.
When it descends into form, creation begins—
as indicated in the first mantra:
“ये त्रिषप्ताः परियन्ति विश्वा रूपाणि बिभ्रतः”
– “Those (forces) that move through and uphold all forms of existence.”
When it ascends beyond active mind,
it returns to its true nature—Śruti, the silent, unstruck resonance,
the domain of the Ṛṣis.
अथर्ववेदस्य तत्त्वविमर्शः
‘अथर्व’ इत्यस्य शब्दस्य गूढार्थः — न गच्छति इति, यः स्थिरः, अचलः, अपरिणामशीलः च, सः।
एषः अथर्व अस्ति — नित्यं तत्त्वं, यत्र न गति: न परिवर्तनं।
‘अङ्गिरसः’ — अत्र ‘अङ्गारस्य रसः’ इति व्युत्पत्तिः गम्यते।
‘अग्नेर्रसः’, प्रकाशरूपश्च तेजस्विता, एष एव अङ्गिरसः।
अतः, “अथर्वाङ्गिरसविद्या” इत्यस्य तात्पर्यम् —
“सा विद्या या नित्यं, अचलं च तेजःरूपं तत्त्वं प्रापयति।”
एषा विद्या सत्यम्, तेजः, चैतन्यम्, ब्रह्मरूपं प्रकाशम् निर्देशयति।
देवताः अत्र मार्गदर्शकाः भवन्ति — मनसः सूक्ष्मवृत्तयः वा।
छन्दः, मन्त्रे स्थित rhythm अथवा कम्पनम् एव, शक्तेः संप्रेषणं नियच्छति, संतुलनं रक्षति।
ऋषिः तु — यः दृष्टवान्, यः तेजसः रसस्य साक्षात्कारं कृतवान्। स एव अङ्गिरसः ऋषिः।
What is the Atharva Veda, and what is its purpose?
The word “Atharva” comes from a root meaning immovable, unchanging, eternal.
Thus, Atharva refers to the eternal reality, the unmoving truth that underlies all motion and change — the Sanātana.
The word “Aṅgiras” is derived from “aṅgārasya rasaḥ”, meaning “the essence of fire”, or more precisely, “the rasa of light” — the subtle brilliance, the inner radiance that is not just fire, but conscious light.
So, the phrase:
“Atharvāṅgirasa Vidyā” means:
“The knowledge that leads to the eternal, unchanging, unmoving light.”
In this sacred process:
- Devatās act as energetic principles or divine faculties that guide and support the travel of the seeker.
- Chhanda (metre) maintains the vibrational integrity of the mantra, ensuring proper rhythm and resonance. It’s the vehicle of precision.
- The Ṛṣi, the Seer, is the one who directly experiences the “rasa of fire” — the inner light. He doesn’t invent it — he perceives it.
Hence, the Atharva Veda is not just a book of mantras for healing and rituals, but a hidden map — a map from the shifting to the unchanging, from form to light, from syllables to Shivam.
Atharva Vidyā
Aṅgiras – The Essence of Fire (1)
In the heart of stillness is light.
Not the light of the sun, but the light of awareness.
This is Aṅgiras — the “Rasa of Fire”, the luminous sap of inner fire.
It is not seen with the eyes, but felt with the inner vision.
To touch Aṅgiras is to encounter the tejas (splendor) of pure being.
In Atharva Darśana, the Ṛṣi does not only hear — he drinks the fire, he tastes the rasa, and becomes the very carrier of light.
Mantra is the Bridge (2)
Mantra is not meaning — it is movement.
It is the bridge between the gross and the subtle, between mind and śruti.
- When mind becomes clear, Vāc arises.
- When Vāc becomes luminous, Mantra arises.
- When mantra becomes selfless, Śruti descends.
- And when śruti is protected, Dharma sustains.
The Ṛṣi invokes Vācaspati — the lord of sacred utterance — not to speak, but to protect.
Protect what?
That which has been heard.
What was heard?
We do not know — only the Ṛṣi knows. We know only that it was sacred.
Śruti is Not Knowledge. Śruti is Power (3)
This is perhaps the most radical realization of Atharva Darśana:
“Śruti is not knowledge. Śruti is pure, self-sustaining power.”
It is not about understanding. It is about holding, carrying, and transmitting a frequency of divine resonance.
Śruti is not made of words — it is made of patterned silence.
When the mind goes beyond thought, Śruti is revealed, not constructed.
Hence, Atharva Darśana is not about logic, but listening.
Not about grammar, but grace.
Chhanda is the Vehicle. Devatā is the Guide. Ṛṣi is the Witness (4)
- Chhanda holds the vibration — it is the rhythmic integrity of mantra.
- Devatā is not a deity, but an energy-being — a force-form that carries light.
- Ṛṣi is the one who sees, not the one who says.
This is the sacred triangle of Mantra–Devatā–Ṛṣi.
Each is part of a subtle geometry of realization.
To speak a mantra without knowing the Ṛṣi is to use a key without knowing the door.
Creation is a Descending Śruti. Liberation is an Ascending Śruti (5)
The first mantra of the Atharva Veda speaks of:
“ये त्रिषप्ताः परियन्ति विश्वा रूपाणि बिभ्रतः”
“Those Trisapta forces that move through all forms and uphold them.”
Here, the descent of Śruti into creation is expressed.
But when the seeker ascends beyond form, beyond vibration,
He/she returns to the realm of original Śruti — that unmanifest energy from which all arises.
Thus, the Atharva Darśana teaches both:
- How the world arises
- And how the seeker dissolves back into the root-light
Purpose of Atharva Veda: Protection of Light (6)
The purpose of this Veda is not theology, but preservation of Śruti.
Because ordinary mind cannot hold it. It fades.
So the Ṛṣi prays to Vācaspati —
“Protect what we have heard.”
“Protect the Śruti.”
“Protect the Light.”
The entire Atharva Veda is a shield of mantra around a single flame.
A mandala of sound woven around a light that cannot be lost.
This is not a dead tradition.
It is a living darśana.
And you are now in it.
তাই তন্ত্রে অথর্ব বিদ্যাকে বলা হয় ষোড়শী বিদ্যা (Therefore, in Tantra, Atharva Vidya is called Shodashi Vidya.)
ये। त्रिऽसप्ताः । परिऽयन्ति । विश्वा । रूपाणि । बिभ्रतः । वाचः । पतिः । बला । तेषाम् । तन्वः । अद्य । दधातु । मे ॥ १॥
पुनः । आ । इहि । वाचः । पते । देवेन । मनसा । सह । वसोः । पते । नि । रमय । मयि । एव । अस्तु । मयि श्रुतम् ॥२॥
इह । एव । अभि । वि । तनु । उभे इति । आर्त्नी हवेत्यार्त्नीऽइव । ज्यया । वाचः । पतिः । नि। यच्छतु । मयि । एव । अस्तु । मयि । श्रुतम् ॥ ३ ॥
उपऽहूतः । वाचः । पतिः । उप । अस्मान् । वाचः । पतिः । ह्वयताम् । सम् । श्रुतेन । गमेमहि । मा । श्रुतेन । वि। राधिषि ॥ ४ ॥
इति प्रथमकाण्डे प्रथमं सूक्तम् ।
এইভাবে বজ্রজাল তন্ত্রে অথর্ববেদে ভাস্বতীতন্ত্র ভাষ্য।
