ता सुजिह्वा उप ह्वये होतारा दैव्या कवी ।
यज्ञं नो यक्षतामिमम् ॥ ८ ॥

Ta Sujihva Upa Hvaye Hotara Daivya Kavi
Yajnam No Yakshatam Imam ॥ 8 ॥

Meaning

ता (Ta): Those two, those two forces. Here “Ta” refers to two forces. According to the interpretation of the mantra, they are Prana and Apana. These two vital forces that operate the life processes within the human body are referred to here. They are not merely instruments for ordinary bodily functions; they are regarded as divine forces that support spiritual progress and the experience of the Divine.

सुजिह्वा (Sujihva): Those having a good tongue; those capable of expressing pleasant words. “Su” means excellent and “Jihva” means tongue. Therefore, “Sujihva” means those having a good tongue. Here it does not refer only to the physical tongue. When the Prana and Apana forces are balanced, a person’s speech also becomes pleasant and balanced. Anger, irritability and harsh words often arise from an imbalance in the inner vital forces. When the vital force functions properly, goodness and gentleness are expressed through speech.

उप (Upa): Near, close to, towards. This word indicates approach and seeking. It refers to the effort to recognise these vital forces that are necessary for spiritual progress and to bring them into conscious closeness.

ह्वये (Hvaye): I call, I request, I pray. The reciter of the mantra calls upon the Prana and Apana forces. This is not a call for something that must come from outside; it is a prayer to awaken and regulate the vital forces already present within the body. It is the inner prayer, “May my vital forces awaken and elevate me.”

होतारा (Hotara): Hotars; those who conduct the offering; those who give and nourish. In Vedic Yajnas, “Hota” refers to the priest who conducts the Yajna and offers the Havis. Here Prana and Apana themselves are called “Hotars”. Their function is to receive food into the body, digest it through the digestive fire and distribute its essence to the organs of the body. They perform the selfless work of nourishing the entire body without keeping anything for themselves. Therefore, they are praised as “Hota”.

दैव्या (Daivya): Divine, directed towards the Divine. “Daivya” conveys that these vital forces are not merely biological movements, but divine instruments that guide a person towards the experience of the Divine. In the Vedic tradition, Prana and Apana are described as “divine Hotars” because they lead a human being towards nearness to the Divine.

कवी (Kavi): Wise ones; far seeing ones; those who know the truth. The word “Kavi” does not refer only to one who writes poetry. In the Vedic sense, it means “Kranta Darshi”, one who sees deeply and realises truth. When the Prana and Apana forces are balanced, the intellect becomes sharper, the mind becomes clearer and thought becomes deeper. Through this, a human being gains the ability to understand philosophical truths. Therefore, these vital forces are praised as “Kavi”.

यज्ञम् (Yajnam): Yajna; union with the Divine; a life of dedication. Here “Yajna” does not refer merely to an external sacrificial ritual. It refers to the inner journey through which the individual being unites with the Divine. The effort to make life filled with sacrifice, discipline and remembrance of the Divine is true Yajna.

नः (Nah): For us, our, belonging to us. This word expresses not only individual welfare but also a sense of universal welfare. It contains the prayer that these vital forces should elevate the lives of everyone.

यक्षताम् (Yakshatam): May they fulfil, may they conduct, may they bring about union. Here the prayer is that the Prana and Apana forces should successfully fulfil our Yajna, the effort towards union with the Divine. When the vital forces become regulated, spiritual awareness arises in the body and mind. According to the Yoga tradition, when the vital forces awaken and become balanced, Kundalini energy rises through the Sushumna Nadi and reaches union with the Supreme Power. This is symbolically described as “the union of the individual being with the Supreme Being”.

इमम् (Imam): This. By referring to “this Yajna”, the mantra points to the present human life and the inner journey towards the Divine taking place within it. It conveys that spiritual practice is not somewhere else; it must take place in this very life.

Explanation:

This mantra explains the profound relationship between the inner vital movements of the human body and spiritual progress. Human life is not merely a collection of bodily functions; the vital forces operating within it are hidden divine powers that elevate a person towards the Divine. In particular, the two fundamental vital forces of the body, Prana and Apana, not only sustain the body but also function as inner instruments that enable the individual being to unite with the Supreme Being. This is the central teaching of the mantra.

The mantra begins with “ता (Ta)”, referring to these two vital forces, Prana and Apana. Prana directs the vital force upwards, while Apana regulates downward movements of life energy. Many basic processes in the human body, such as eating, breathing, digestion and the distribution of nourishment, take place through the cooperation of these two forces. But from the Vedic perspective, they are not merely causes of physiological functions; they are divine helpers that prepare a human being for a higher purpose in life.

That is why the mantra praises them as “होतारा दैव्या (Hotara Daivya)”, the divine Hotars. In Vedic Yajnas, a Hota is the priest who accepts the offering and conducts the Yajna. In the same way, Prana and Apana receive food into the body, digest it through the digestive fire and distribute the resulting nourishment as an offering to every part of the body. They function as guardians that nourish and protect the entire body without keeping anything for themselves. Even while the body sleeps, these vital forces remain continuously active and sustain life. Because of this selfless work they are called “Hotars”, and because they create a path towards divine experience they are called “Daivya”.

The mantra also describes these vital forces as “सुजिह्वा (Sujihva)”, those having a good tongue and those that produce sweetness. Here the tongue does not refer merely to the physical organ; it also represents speech, mental disposition and expression. When the Prana and Apana forces are balanced, the mind becomes peaceful, anger and irritability decrease, and speech becomes gentle and pleasant. A weakness or imbalance in the vital forces can lead a person towards harsh words and disturbed behaviour. Thus, the mantra subtly conveys that good speech and balanced character are connected with the healthy functioning of the vital forces.

The mantra then calls these forces “कवी (Kavi)”, wise and far seeing. In the Vedic tradition, “Kavi” does not merely mean a poet; it refers to a philosophical seer who perceives profound truth. When the Prana and Apana forces are regulated, the intellect becomes sharper, thought becomes clearer and the mind becomes concentrated. Through this, a human being gains the ability to understand philosophical truths. Therefore, these vital forces are not only a foundation for the body, but also for knowledge and spiritual awareness.

It is these divine vital forces that the reciter calls through “उप ह्वये (Upa Hvaye)”, saying, “I call, I pray.” This is not a call for some new power to come from outside; it is an inner prayer to awaken consciously and regulate the vital forces that already exist within us. The purpose of this invocation is for a human being to recognise the sacredness and importance of the vital movements within and use them towards the Divine.

The ultimate purpose of this invocation is expressed in the mantra section “यज्ञं नो यक्षतामिमम् (Yajnam No Yakshatam Imam)”. Here “Yajna” does not mean an external sacrifice; it refers to the inner journey through which the individual being seeks union with the Divine. The prayer is that the Prana and Apana forces should become the instruments that fulfil this Yajna. According to the Yoga tradition, when the vital forces become regulated and awaken, Kundalini energy rises through the Sushumna Nadi and unites with the divine awareness at the highest point of the head. In symbolic language, this is described as “the union of the individual being and the Supreme Being”, or as “the marriage of Parvati and the Supreme Lord”.

Thus, this mantra explains the sacredness of life, the profound divine function of the Prana and Apana forces and the spiritual elevation that takes place through them. When a human being becomes aware of these vital forces, regulates them and transforms life into a Yajna of dedication, they become divine Hotars that lead him from physical well being to mental clarity and from there towards union with the Divine. This is the profound spiritual message of the mantra.

Conclusion:

This mantra deeply teaches that the vital forces of Prana and Apana operating within the human body are not merely causes of physiological movements; they are divine Hotars that elevate a human being towards the Divine. By receiving food, digesting it through the digestive fire and selflessly distributing its nourishment throughout the body, these vital forces continuously function as guardians of the body. Their balanced functioning contributes to mental peace, pleasant speech, noble character and freedom from irritability. In the same way, they clarify the intellect, deepen thought and lead a person towards a state of wisdom in which philosophical truths can be understood. Therefore, Prana and Apana are fundamental not only to physical health but also to mental and spiritual development. When these vital forces are consciously regulated and life is transformed into a Yajna oriented journey towards union with the Divine, they become divine instruments that support the awakening of Kundalini and inner elevation, ultimately leading the individual being towards union with the Supreme Being. This is the profound and complete teaching of this mantra.