THE TEXT · ATHARVAVEDA
Hymns discussed in this article
Begin with the verses shown here. Open the other cited hymns to compare their images and aims.
ATHARVAVEDA · BOOK III IN FOCUS
For concord
Like-heartedness, like-mindedness, non-hostility do I make for you; do ye show affection (hary) the one toward the other, as the inviolable [cow] toward her calf when born.
Be the son submissive to the father, like-minded with the mother; let the wife to the husband speak words (vā́c) full of honey, wealful.
Let not brother hate brother, nor sister sister; becoming accordant (samyáñc), of like courses, speak ye words auspiciously (bhadráyā).
That incantation in virtue of which the gods do not go apart, nor hate one another mutually, we perform in your house, concord for [your] men (púruṣa).
Read the remaining 3 verses of III.30
Having superiors (jyā́yasvant), intentful, be ye not divided, accomplishing together, moving on with joint labor (sádhura); come hither speaking what is agreeable one to another; I make you united (sadhrīcī́na), like-minded.
Your drinking (prapā́) [be] the same, in common your share of food; in the same harness (yóktra) do I join ⌊yuj⌋ you together; worship ye Agni united, like spokes about a nave.
United, like-minded I make you, of one bunch, all of you, by [my] conciliation; [be] like the gods defending immortality (amṛ́ta); late and early be well-willing yours.
Whitney–Lanman translation as printed (1905) · Read III.30 at Wikisource ↗
ATHARVAVEDA · BOOK VI ALSO CITED
To win a man's love
Read comparison hymn VI.131 (3 verses)
Down from the head, down from the feet, thy longings (ādhī́) I draw down. Ye gods, send forth love; let yon [man] burn for me.
O Anumati, assent to (anu-man) this; O design (ā́kūti), mayest thou constrain (sam-nam) this. Ye gods, send etc. etc.
If (yát) thou runnest three leagues, five leagues, a horseman's day's journey, thence shalt thou come back; thou shalt be father of our sons.
Whitney–Lanman translation as printed (1905) · Read VI.131 at Wikisource ↗
ATHARVAVEDA · BOOK XIV ALSO CITED
Marriage ceremonies
Read comparison hymn XIV.1 (64 verses)
By truth is the earth established (ut-stabh); by the sun is the sky established; by righteousness the Ādityas stand; Soma is set (çritá) upon the sky.
By Soma are the Ādityas strong; by Soma is the earth great; likewise in the lap of these asterisms is Soma placed (ā-dhā).
One thinks himself to have drunk Soma when they crush up an herb; what Soma the priests (brahmán) know, of that no earthly man partakes.
When, O Soma, they drink thee ⌊up⌋, then thou fillest thyself up again; Vāyu is Soma's defender; the month is norm (ā́kṛti) of the years (sámā).
Guarded by covering-arrangements, defended by watchmen (?? bárhata), O Soma, thou standest hearing the pressing-stones; no earthly one partakes of thee.
Intention (cítti) was the pillow, sight was the ointment, heaven [and] earth were the coffer (kóça), when Sūryā went to her husband.
The rāíbhī was the parting [song] (?? anudéyī), the nārāçaṅsī́ was the welcoming one (? nyócanī); Sūryā's garment verily was excellent; she goes adorned with song (gā́thā).
The laudations (stóma) were the cross-pieces (?? pratidhí); meter was the kurī́ra, the opaçá; of Sūryā the Açvins were the wooers, Agni was the forerunner.
Soma was the bride-seeker; both Açvins were wooers, when Savitar gave to her husband Sūryā, praising (çaṅs) with her mind.
Mind was her cart; heaven also was [its] canopy; the two draft-oxen were white (çukrá), when Sūryā went to her husband.
Haltered with verse (ṛ́c) and chant (sā́man), thy two oxen went peaceful (? sāmaná); ears were thy (two) wheels; in the sky the wandering track.
Clean were the (two) wheels of thee as thou wentest; out-breathing (vyāná) was the inserted axle; a cart made of mind did Sūryā ascend when going forth to her husband.
The bridal (vahatú) of Sūryā, which Savitar sent off (ava-sṛj), has gone forth; in the Maghās are slain the kine; in the Phalgunīs is the wedding.
When, O Açvins, ye went asking, with your three-wheeled [chariot], to Sūryā's bridal, where was one wheel of yours? where stood ye for pointing out?
When ye went, O lords of beauty, unto the wooing of Sūryā, all the gods assented to that [deed] of yours; Pūshan as son chose a father.
The two wheels of thee, O Sūryā, the priests (brahmán) know seasonably; further, the one wheel that is in secret—that, verily, the enlightened (addhātí) know.
We make offering to Aryaman of good connections, husband-finder; like a gourd from its bond, from here I release, not from yonder.
I release [her] from here, not from yonder; I make her well-bound yonder, that she, O gracious Indra, may be rich in sons, well-portioned.
I release thee from Varuṇa's fetter, with which the very propitious Savitar bound thee; in the lair (yóni) of righteousness, in the world of the well-done, be it pleasant for thee accompanied by the wooer (-sambhalá).
Let Bhaga lead thee hence, grasping thy hand; let the Açvins carry thee forth by a chariot; go to the houses, that thou mayest be housewife; thou, having control, shalt speak unto the council.
Let what is dear succeed (sam-ṛdh) here for thy progeny; watch thou over this house in order to housewife-ship; mingle thy self (tanū́) with this husband; then shalt thou in advanced age speak to the council.
Be ye (two) just here; be not separated; attain your whole lifetime, sporting with sons [and] grandsons, rejoicing, well-homed.
These two move on one after the other by magic; two sporting young ones go about the ocean; the one looks abroad upon all beings; thou, the other, disposing the seasons art born new.
Ever new art thou, being born; sign of the days, thou goest to the apex of the dawns; thou disposest to the gods their share as thou comest; thou extendest, O moon, a long life-time.
Give thou away the çāmulyà; share out goods to the priests (brahmán); it, becoming a walking (padvánt) witchcraft, enters the husband [as] a wife.
It becomes blue-red; [as] witchcraft, infection, it is driven away (?); her relations (jñātí) thrive; her husband is bound in bonds.
Unlovely becomes [his] body, glistening in that evil way, when the husband wraps his own member with the bride's garment.
Carving on, carving open, also cutting over apart; see the forms of Sūryā; them also the priest (brahmán) cleans (çumbh).
Harsh is that, sharp, barbed, poisoned; that is not to be eaten; what priest (brahmán) knows Sūryā, he indeed deserves the bride's [garment].
That priest verily takes this garment, pleasant, well-omened, who goes over the expiation, by whom the wife takes no harm.
Do ye (two) bring together a successful (sámṛddha) portion, speaking right in right-speakings; O Brahmaṇaspati, make the husband shine (ruc) for her; let the wooer (sambhalá) speak this speech agreeably (cā́ru).
May ye be just here; may ye not go away; may ye, O kine, increase this man with progeny; going in beauty, ruddy, with soma-splendor—may all the gods turn (kṛ) your minds hither.
May ye, O kine, enter this man together with progeny; this man minisheth (mī) not the share of the gods; for this man shall Pūshan, and all the Maruts, for this man shall Dhātar, Savitar quicken (sū) you.
Free from thorns, straight, let the roads be by which [our] comrades go a-wooing for us; together with Bhaga, together with Aryaman—let Dhātar unite [us] with splendor.
Both what splendor is placed in dice, and what in strong drink—what splendor, O Açvins, is in kine, with that splendor favor (av) ye this woman.
With what [splendor] the backsides of the courtezan (mahānagnī́), O Açvins, or with what the strong drink, with what the dice were flooded (abhi-sic), with that splendor favor ye this woman.
He who shines (dī) without fuel within the waters, whom the devout (vípra) praise at the sacrifices (adhvará)—O child of the waters, mayest thou give waters rich in honey, with which Indra increased, full of heroism.
Now do I remove (apa-ūh) the glistening seizer (grābhá), body-spoiling; what sheen is excellent, that I draw up (ud-ac).
Let the Brahmans take for her [water] for bathing; let them draw up (?) waters that slay not a hero; let her go about the fire of Aryaman, O Pūshan; father-in-law and brother-in-law are looking on (prati-īkṣ).
Weal be to thee gold, and weal be waters; weal be the post (methí), weal the perforation (tárdman) of the yoke; weal be for thee the waters having a hundred cleansers (-pavítra); for weal, too, mingle thyself with thy husband.
In the hole of the chariot, in the hole of the cart, in the hole of the yoke, O thou of a hundred activities, having thrice purified Apālā, O Indra, thou didst make her sun-skinned.
Hoping for well-willing, offspring, good-fortune, wealth, becoming obedient (ánuvrata) to thy husband, gird thyself in order to immortality.
As the ⌊mighty (? vṛ́ṣā)⌋ river (síndhu) won (? sū) the supremacy of the streams (nadī́), so be thou supreme (samrā́jñī), having gone away to thy husband's home.
Be thou supreme among fathers-in-law, supreme also among brothers-in-law; be thou supreme over sister-in-law, supreme also over mother-in-law.
They (f.) who spun, wove, and who stretched [the web], what divine ones (f.) gave the ends about, let them wrap thee in order to old age; [as] one long-lived put about thee this garment.
They bewail the living one (m.); they lead away the sacrifice (adhvará); the men sent their thoughts after ⌊root dhī...ánu⌋ a long reach (prásiti); what is lovely (vāmá) for the Fathers who came together here; joy to the husbands for embracing the wife.
I maintain for thee, in order to progeny, a pleasant, firm (dhruvá) stone in the lap of the divine earth; stand thou on that, one to be exulted after, of excellent glory; let Savitar make for thee a long life-time.
Wherewith Agni grasped the right hand of this earth, therewith grasp I thy hand; do not stagger in company with me, with both progeny and riches.
Let god Savitar grasp thy hand; let king Soma make thee to have good offspring; let Agni, Jātavedas, make the spouse well-portioned, long-lived, for her husband.
I grasp thy hand in order to good-fortune, that with me as husband thou mayest be long-lived; Bhaga, Aryaman, Savitar, Purandhi ⌊púraṁdhi⌋—the gods have given thee to me in order to housewifeship.
Bhaga hath grasped thy hand; Savitar hath grasped thy hand; thou art [my] spouse by ordinance (dhárman), I thy house-lord.
Be this woman mine, bringing prosperity (pósya); Brihaspati hath given thee to me; in company with me ⌊as husband⌋ do thou live, rich in offspring, a hundred autumns.
Tvashṭar disposed (vi-dhā) the garment for beauty, by direction of Brihaspati, of the poets; therewith let Savitar and Bhaga envelop this woman, like Sūryā, with progeny.
Let Indra-and-Agni, heaven-and-earth, Mātariçvan, Mitra-and-Varuṇa, Bhaga, both Açvins, Brihaspati, the Maruts, the bráhman. Soma, increase this woman with progeny.
Brihaspati first prepared (kḷp) the hairs on the head of Sūryā; with this, O Açvins, do we thoroughly adorn (çubh) this woman for her husband.
This [is] that form in which the young woman (yóṣā) dressed herself; I desire to know with [my] mind the wife (jāyá) moving about; I will go after her with nine-fold (? návagva) comrades: who, knowing, unloosened (vi-cṛt) these fetters?
I loosen (vi-sā) in me the form of her; he verily shall know, seeing the nest of mind; I eat not stolenly; I was freed (ud-muc) by mind, myself untying (çrath) the fetters of Varuṇa.
I release thee from Varuṇa's fetter, with which the very propitious Savitar bound thee; wide space (loká), an easy road here, do I make for thee, O bride (vadhū́), with thy husband.
Raise ye [your weapons]; may ye smite away the demon; set this woman in what is well done; inspired Dhātar found for her a husband; let king Bhaga go in front, foreknowing.
Bhaga fashioned the four feet; Bhaga fashioned the four frame-pieces (? úṣyala); Tvashṭar adorned (piç) the straps (? várdhra) along in the middle; let her be to us of excellent omen.
The well-flowered (sukiṅçuká), all-formed bridal-car (vahatú), golden-colored, well-rolling, well-wheeled, do thou mount, O Sūryā, to the world of the immortal; make thou a bridal -car pleasant to husbands.
Her, not brother-slaying, O Varuṇa; not cattle-slaying, O Brihaspati; not husband-slaying, possessing sons, O Indra—bring [her] for us, O Savitar.
Injure ye not the maiden (kumārī́), ye (two) pillars, on the god-made road; the door of the divine house we make pleasant, a road for the bride.
Let the bráhman be yoked after, the bráhman before, the bráhman at the end, in the middle, the bráhman everywhere; going forward to an impenetrable stronghold of the gods, do thou (f.), propitious, pleasant, bear rule in thy husband's world.
Whitney–Lanman translation as printed (1905) · Read XIV.1 at Wikisource ↗
III.30 aims to prevent separation
The concord hymn opens by asking for like-mindedness and non-hostility among household members. Verse 4 says that the gods do not split apart under a comparable bond; verses 5–7 keep the humans united through work, common provision, and good will late and early. This is largely a vision of continuing together. It does not narrate someone leaving and then being welcomed after an estrangement. The poem's plural addressee is important: it seeks a durable household pattern, not a single person's invitation back through a door. A modern return may require apology, changed circumstances, and a renewed decision; none appears in III.30's sequence of collective wishes.
VI.131 gives return a measurable distance
VI.131.3 imagines a man returning from three or five leagues or a horseman's day journey, then becoming the father of the speaker's sons. The verse makes absence spatial and its hoped-for future domestic. It does not reveal whether he left because of conflict or whether anyone has forgiven him. The female speaker's wish to draw him back also differs from III.30's multigenerational household concord. Reading the two together can show how a person might move toward a home and how a household might hold together, but combining them into an ancient reconciliation script would insert an unmentioned quarrel. Physical return is observable; emotional welcome is an additional social decision.
XIV.1 marks an entrance, not a reunion
XIV.1 follows Sūryā's mythic bridal journey and later addresses a human bride moving toward her husband's house. Verses 20–22 speak of hand-leading, entering the household, and remaining together for a full lifetime. This is a formal beginning in a socially recognized marriage sequence. It is not a formerly excluded person invited back after a dispute. The comparison matters because a threshold can be crossed for very different reasons: a bride begins a new role, a traveler returns over distance, or an estranged partner seeks renewed welcome. The first two appear in the ancient hymns; the third is the modern working's story. Treating all three thresholds as equivalent would blur the texts' actors and stakes.
The Welcoming Return is modern
“Make a target person welcome me back” and The Welcoming Return are original contemporary benefit and working. No cited hymn promises that a person who has been absent or estranged will freely invite the petitioner back. The old sources express continuing concord, desired travel, and a bride's ceremonial entry. A contemporary reconciliation depends on what happened, what has changed, and whether both people wish to resume contact. The ancient texts cannot supply those facts or override a refusal. Their value here is in making different kinds of arrival visible: unity maintained, miles crossed, and a new household entered, each distinct from the project's invented benefit.
WORKED READING
Three doors, three stories
Read III.30.4–6 for a household urged not to divide and to share labor and food. Compare VI.131.3, where the man comes back from named distances, and XIV.1.20–22, where a bride is led toward a new house and urged to remain with her husband. The first scene has no departure, the second no stated quarrel, and the third a beginning rather than a reunion. None includes a target deciding to welcome an estranged petitioner. The comparison locates the modern reconciliation story without pretending that every ancient return or household blessing means the same thing.