4. Goddess Ākūti

Ākūti, as observed in the Vedic texts is the word which denotes a specific faculty of mind. The Śabdakalpadruma derives the word from the root kuṅ meaning to sound.^[1] But, in the contexts of the Vedas, such meaning does not last anymore.

The Vedic seers, realising the fact that for the accomplishment of certain actions whatever is basically needed is the will power. The concept of Ākūti is represented by such desire, intention and will. “Ākūti is that prior stage of mind which prepares a person towards a work, the notion of which is still in a germinal stage” holds Lal.^[2] Ākūti, though mentioned in the Ṛgveda,^[3] but, draws much attention by the seers of the Atharvaveda and in fact, the deified form of Ākūti is observed in post-Ṛgvedic literature.

Sāyaṇācārya, in most of the references of the Atharvaveda, has paraphrased Ākūti as saṅkalpa^[4] or buddhi,^[5] which mean intention or purpose.

In the last mantra of the Ṛgveda^[6] which reads samānī vaḥ ākūtiḥ …, etc., which also appears in the Atharvaveda,^[7] it is urged that for the harmony, accord and a common bond of fraternity and integrity in the world, there should be a selfsame resolution, purpose or intention. An identical intention without any dispute should be there.^[8] For the unity with one’s kinsmen, it is desired that the powers of the hearts and the intentions of the minds are to be fastened together.^[9] Ākūti is not limited within only ordinary actions, but, its area is too broad. In one hymn of the Atharvaveda,^[10] Ucchiṣṭa is depicted as an almighty god and in it, Ākūti is spoken of as inherant.^[11] The ten deified elements like Prāṇa, Apāna, etc., are spoken of as obtaining Ākūti for the fulfilment of one’s desire.^[12] That who fulfils one’s desire is called as ākūtipra.^[13]

But, the negative part of the state of mind is also not unnoticed in the Vedic period. Agni is prayed to make one weaponless so that his spiteful desire may not cause any harm.^[14] Indra is also prayed to march toward the enemy along with the desire of conquering them.^[15]

Nowhere in the above references, Ākūti is mentioned as a divinity. But, in one mantra,^[16] coming in the sixth book of the Atharvaveda, the name Ākūti is enumerated along with some other abstract deities, viz. Manas, Cetas, Dhī, Citta, Mati, Śruta and Cakṣus, and all these are spoken of as being served by oblation.

The deification of Ākūti is apparently observed in one hymn of the Atharvaveda.^[17] There, Ākūti is observed as being associated with the epithets devī,^[18] i.e. a divine one, and sūbhagā,^[19] a common epithet of the female deities, meaning a fortunate one. Thus, it is clear that Ākūti is a female deity. She is regarded as the mother of citta, i.e. mind.^[20] The Taittirīya Brāhmaṇa^[21] regards her as the mother of Yajña. In the Atharvaveda, Ākūti is presented as identical to the goddess Vāk.^[22] Sāyaṇācārya, unlike in other references, here, interprets the name Ākūti as the sense of all sorts of sentences.^[23] Here, Ākūti is placed in the front and is eulogised for the fulfilment of all the desires.^[24] She is wished to be suhavā, i.e. easy of invocation.^[25] Bṛhaspati is entreated to lead her to the worshippers for their welfare.^[26] Nevertheless, Ākūti, as the presiding deity of one’s intention is also prayed along with Anumati to secure the love of woman for a man.^[27]

The discussion, furnished above leads to the discernment that the Vedic seers paying minute attention on mind, discovered its certain specific state as a pivotal cause of all the creative activities and deified the same as a female god and thus, conceived the greatness of Ākūti.

Footnotes and references:

[1]:

Vide, Lal, S. Kāṭhapa-saṃhitā, Op.cit., p.25, fn.1

[2]:

Ibid., p.26

[3]:

Ṛgveda, 10.128

[4]:

Sāyaṇa on Atharvaveda, 3.2.4; 8.5; 29.2; 4.36.4

[5]:

Sāyaṇa on Atharvaveda, 3.2.3

[6]:

Ṛgveda, 10.191.4

[7]:

Atharvaveda, 6.64.3

[8]:

Ibid., 3.8.5; 6.94.1

[9]:

yo vaḥ śuṣmo hṛdayeṣvantarākūtiryā vo manasi praviṣṭā / tāntsīvayāmi haviṣā ghṛtena mayi sajātā ramatirvo astu // Ibid., 6.73.2

[10]:

Ibid., 11.9

[11]:

Ibid., 11.9.18

[12]:

prāṇāpānau cakṣuḥ śrotramakṣitiśca kṣitiśca yā / vyānodānau vāṅ manaste vā ākūtimāvahan // Ibid., 11.10.4

[13]:

Ibid., 3.29.2 ākūtipraḥ idaṃ me syād idaṃ me syād iti ye saṅkalpāstā ākūtayaḥ / tān pūrayatīti ākūtipraḥ / Sāyaṇa, Ibid.

[14]:

Atharvaveda, 5.6.10

[15]:

Ibid., 3.2.3

[16]:

manase cetase dhiya ākūtaya uta cittaye / matyai śrutāya cakṣase vidhema haviṣā vayam // Ibid., 6.41.1

[17]:

Ibid., 19.4

[18]:

Ibid., 19.4.2

[19]:

Ibid.

[20]:

… cittasya mātā … / Ibid., 19.4.2

[21]:

Taittirīya-brāhmaṇa, 2.5.3.2

[22]:

idamādibhistisṛbhirṛgbhirvāgdevatā prārthyate / Sāyaṇa on Atharvaveda, 19.4.2

[23]:

ākūtim tātparyarūpām / Ibid., 19.4.2

[24]:

Atharvaveda, 19.4.2

[25]:

… naḥ suhavo bhava / Ibid., 19.4.3

[26]:

Ibid., 19.4.4

[27]:

Ibid., 6.131.2