Atharva Veda 20.32.3: Kanda 20, Anuvaka 4, Sukta 32, Mantra 3
Sukta 32
अपाः॒ पूर्वे॑षां हरिवः सु॒ताना॒मथो॑ इ॒दं सव॑नं॒ केव॑लं ते । म॒म॒द्धि सोमं॒ मधु॑मन्तमिन्द्र स॒त्रा वृ॑षं ज॒ठर॒ आ वृ॑षस्व
apā́ḥ pū́rveṣāṃ harivaḥ sutā́nām átho idáṃ sávanaṃ kévalaṃ te | mamáddhi sómaṃ mádhumantam indra satrā́ vṛ́ṣaṃ jaṭháre ā́ vṛṣasva
Thou hast drained the earlier pressings, O thou of tawny steeds; and now this pressing here is wholly thine. Be thou exhilarated with the honeyed Soma, O Indra; as Bull, in one unbroken course, wax strong within the belly.
Du hast die früheren Pressungen getrunken, o du mit den fahlen Rossen; und nun gehört dir ganz und gar diese Pressung hier. Erfreue dich am honigsüßen Soma, o Indra; als Stier, in ununterbrochenem Lauf, werde stark im Bauch.
The meaning
What it says
Indra, who has already drunk the earlier Soma pressings, is told that this present pressing is entirely his; he is urged to become exhilarated and to grow strong like a bull in the belly through honeyed Soma.
The inner meaning
After prior efforts (“earlier pressings”), attention is gathered to the present moment: claim the current opportunity fully. The ‘bull-strength in the belly’ images digestion/assimilation—turning experience into stable vigor and confidence.
The truth in it
Power becomes effective when focus is exclusive and continuous; nourishment (material or mental) must be fully assimilated to become strength.
What it is for
- Kind of hymn
- Bhaisajya-adjacent (strengthening) within Saumya-Indra liturgy; primarily Paustika/Victory
Its aim
To secure Indra’s exclusive attention to the present offering and to intensify his strength (bull-like potency) through soma, ensuring uninterrupted efficacy for the sacrificer.
Word by Word
Pada patha
अपाः । पूर्वेषाम् । हरिवः । सुतानाम् । अथो इति । इदम् । सवनम् । केवलम् । ते । ममद्धि । सोमम् । मधुमन्तम् । इन्द्र । सत्रा । वृषम् । जठरे । आ । वृषस्व ।
- अपाः
- watersaway; off (having drunk/finished; or ‘thou hast drunk up’—completion marker)Nounस्त्रीलिङ्ग; द्वितीया/प्रथमा बहुवचनRole KarmaRoot अप् (प्रातिपदिक) ‘जल’
- पूर्वेषाम्
- of the former/earlier onesof the former/earlier (previous pressings or earlier sacrificers)Adjectiveपुंलिङ्ग/नपुंसकलिङ्ग; षष्ठी बहुवचनRole Sambandha (Genitive)Root पूर्व (प्रातिपदिक)
- हरिवः
- O Harivaḥ (Indra, ‘having tawny steeds’)O thou of the tawny steeds (Indra; vocative)Noun (vocative epithet)पुंलिङ्ग; सम्बोधन एकवचनRole AddressRoot हरिवत्/हरिवस् (इन्द्र-विशेषण; प्रातिपदिक)
- सुतानाम्
- of the pressed (soma-draughts)of the pressed (soma-juices)Noun/Adjectiveपुंलिङ्ग/नपुंसकलिङ्ग; षष्ठी बहुवचनRole Sambandha (Genitive)Root सुत (ppp of √सु ‘to press/extract’ → ‘pressed (soma)’)
- अथो
- and also / moreoverand also; moreover (adds the present claim)Indeclinableनिपात (समुच्चय/अनन्तरार्थ)Root अथ + उ
- इदम्
- thisPronounनपुंसकलिङ्ग; प्रथमा एकवचनRole Kartā (of implied ‘is’)Root इदम् (सर्वनाम-प्रातिपदिक)
- सवनम्
- pressing/oblation-session (soma-pressing)pressing; soma-session (ritual time-unit)Nounनपुंसकलिङ्ग; प्रथमा एकवचनRole Kartā (with इदम्; predicate context)Root सवन (प्रातिपदिक)
- केवलम्
- entirely/onlyentirely, exclusively (reserved for thee alone)Adjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (here predicative with सवनम्)Root केवल (प्रातिपदिक)
- ते
- of you / yourfor thee; thine (dative/possessive)Pronounषष्ठी एकवचन (enclitic)Role Sambandha (Genitive)Root त्वद् (सर्वनाम-प्रातिपदिक)
- ममद्धि
- be exhilarated indeed / do rejoicebe exhilarated! gladden thyself! (injunction to enter intoxicated power)Verb + particleलोट् (आज्ञार्थ); मध्यमपुरुष एकवचन; परस्मैपद; ‘मद’ + ‘हि’ (निपात)Role Imperative to addresseeRoot √मद् (मदँ ‘to be exhilarated/intoxicated’) + हि
- सोमम्
- SomaNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot सोम (प्रातिपदिक)
- मधुमन्तम्
- honey-sweet, rich in sweetnesshoneyed, sweet (pleasant and potency-bearing)Adjectiveपुंलिङ्ग; द्वितीया एकवचन (सोमम्-विशेषण)Role Karma (qualifier)Root मधुमन्त् (प्रातिपदिक)
- इन्द्र
- O IndraIndraNounपुंलिङ्ग; सम्बोधन एकवचनRole AddressRoot इन्द्र (प्रातिपदिक)
- सत्रा
- always, continuallycontinually, all at once; in one stretch (uninterrupted efficacy)Indeclinableअव्यय (नित्य/सदा-अर्थ)Root सत्रा (निपात)
- वृषम्
- the bull (i.e., the strong one / the invigorating draught)the bull (virile, potent one; Indra as fertilizing force)Noun/Adjectiveपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot वृषन्/वृष (प्रातिपदिक)
- जठरे
- in the bellyNounनपुंसकलिङ्ग; सप्तमी एकवचनRole AdhikaraṇaRoot जठर (प्रातिपदिक)
- आ
- unto, into; fullyinto; unto (direction into the body/seat)Indeclinableउपसर्ग (समन्तात्/आभिमुख्य/पूर्णत्व-भाव)Root आ (उपसर्ग/निपात)
- वृषस्व
- pour forth / be vigorous (fill yourself)wax strong; become the bull; pour forth potency (imperative of virile strengthening)Verbलोट् (आज्ञार्थ); मध्यमपुरुष एकवचन; आत्मनेपदRole Imperative to addresseeRoot √वृष् (वृषँ ‘to rain/sprinkle; to be strong/virile’)
Sandhi Notes
- अपाः | पूर्वेषाम् | हरिवः | सुतानाम् | अथो (= अथ + उ) | इदम् | सवनम् | केवलम् | ते | ममद्धि (= मद्-लोट् ‘मद’ + हि) | सोमम् | मधुमन्तम् | इन्द्र | सत्रा | वृषम् | जठरे | आ | वृषस्व । ‘ममद्धि’ में धातु √मद् का लोट्-रूप (मद) के साथ निपात ‘हि’ का संयोग है
- ‘अथो’ में ‘उ’ निपात-सन्धि है।
Seer, deity and metre
- Rishi
- Rigvedic provenance (Indra-soma hymn tradition)
- Devata
- Indra
- Chandas
- Triṣṭubh-like (RV-style)
- Rasa
- Vira and Adbhuta
Sayana reads the first hemistich as establishing Indra’s prior participation and entitlement; the present ‘savana’ is ‘kevala’—set apart for him. ‘mamad-dhi’ is the key ritual injunction: become intoxicated/joyful by soma. ‘jaṭhara’ is the locus where soma becomes ‘bala’ (strength); ‘vṛṣasva’ is explained as ‘balavān bhava’—increase virile power continuously (‘satrā’).
Rigvedic provenance; likely from an Indra–Soma triṣṭubh hymn (seer to be confirmed from AV Śaunaka anukramaṇī).
Indra-stuti and Soma-pressing liturgy; energizing praise that ‘feeds’ divine power to secure victory and increase.
Represents the AV 20 strategy of importing RV praise as a technology of empowerment: speech directs divine attention and converts offering into protective force for the patron.
Indra
Breaker of obstacles, receiver of Soma, embodiment of victorious might that stabilizes order and prosperity through conquest of resistance.
Invigoration and convalescent strengthening (bala/ojas) through ‘exhilaration’ that restores drive and resilience.
Wards off defeat, fear, and hostile forces by amplifying śakti/tejas in the sacrificer’s sphere.
Triṣṭubh (RV-style; AV 20 typically preserves RV meters)
4 pādas of ~11 syllables (triṣṭubh-like)
Possible minor sandhi/wording shifts vs RV source; cadence remains RV triṣṭubh.
Driving, forward-thrusting cadence suited to ‘exhilaration’ and summoning.
Builds momentum and confidence; the repeated vṛṣ- phonetics reinforce ‘strengthening’ suggestion.
Announce the present offering as ‘kevala’ (set apart) by placing it separately from other portions.
Recite the mantra at the moment of offering-presentation, emphasizing ‘mamad-dhi’ as a verbal ‘charging’ of the drink.
Complete the libation; optionally follow with a strengthening gesture (touching the navel/abdomen area) at ‘jaṭhare’ to index internalization of power.
Kauśika: general soma-invocation recitation; AV 20 hymns are used as authoritative stotras when an Atharvanic officiant integrates RV material.
Atharvan/Brahman maintains ritual exclusivity (kevala) and correct timing at the offering-moment; ensures the mantra functions as a ‘niyama’ (restriction) and ‘āhvāna’ (invitation).
Recited as a strength-invocation before demanding tasks (journey, contest, legal dispute) with a small offering of sweet drink as substitute-symbol for Soma.
Morning/forenoon when vitality is to be established; or before undertaking a ‘single decisive’ action.
Householder or purohita may recite; emphasis on clear intention and exclusivity.
Used as a ‘focus + vigor’ chant paired with mindful eating/drinking to symbolize assimilation.
Soma (sweet/honeyed); pressing-session (savana)
Soma functions as pharmakon: a sweet intoxicant that becomes ‘strength’ only when fully assimilated (jaṭhara). The pressing-session (savana) marks timed potency—right substance at right moment.
jaṭhara (belly)
Indirect: promotes bala/ojas through the Indra-Soma model of nourishment → exhilaration → strength.
Jaṭharāgni symbolism: digestion/assimilation as the root of strength; ‘madhumant’ aligns with rasāyana-like pleasant tonics.
Convalescent strengthening via nutrition + focused motivation; gut–energy/psychological resilience linkage.
Secure Indra’s exclusive attention to the present offering and intensify uninterrupted potency for victory/efficacy.
Exclusivity formula (kevalam te) + somatic strengthening suggestion (jaṭhare ā vṛṣasva) as verbal ‘charging’ of the rite.
Loss of efficacy, ritual ‘leakage’ of attention, competitive claims on the deity’s favor.
Victory, vigor, status, increase of power.
- अपाः (apāḥ)
- completion of earlier cycles; letting the past be ‘consumed’ so the present can be claimed
- सवन (savana)
- a fresh window of efficacy; the ‘now’ of ritual and intention
- केवलम् (kevalam)
- single-pointed devotion/attention; non-dispersed will
- सोम मधुमन्त (soma madhumant)
- sweetened vitality; agreeable medicine/joy that empowers rather than agitates
- वृषन् / वृषम् (vṛṣan/vṛṣam)
- virile force, steadfast courage, generative potency
- जठर (jaṭhara)
- seat of digestion/assimilation; inner furnace of transformation
- सत्रा (satrā)
- uninterrupted practice; sustained momentum
Assimilation of power: draw attention from past efforts into the present breath and ‘digest’ it into steady resolve.
Maṇipūra (navel/belly center)
Moderate kumbhaka after inhale for 3–5 cycles, then smooth exhale; keep attention in the navel region.
Warm golden ‘bull-strength’ filling the abdomen, stabilizing nerves and posture.
Collected, victorious steadiness (ekāgratā).
Chant slowly at first to establish meaning, then moderately with firm cadence; end with a moment of silent attention at the navel.
Differentiate vṛṣ- (वृष्) from varṣ-; keep ṛ short and clear.; jaṭhara: retroflex ṭ clearly (जठर).; harivaḥ/haryaśva: light aspiration where present; avoid over-aspirating h.
RV-style udātta/anudātta/svarita flow; keep udātta peaks on vocatives (índra, harívaḥ) and imperative verbs (mámaddhi, vṛ́ṣasva) as per śākhā tradition.
Lean into imperatives: māmaddhí, ā́ vṛ́ṣasva; keep ‘keválaṃ te’ crisp to convey exclusivity.
Firm, rallying, chest-supported; avoid shouting—aim for steady power.
Though RV-derived, AV usage can be domesticized as a ‘bala’ charm by focusing on jaṭhara/assimilation while sipping a sweet drink as symbolic Soma.
When energy is scattered after multiple attempts; before a decisive presentation, exam, competition, or negotiation.
After a light sweet drink/tea or during a meal as a reminder to ‘assimilate’ nourishment into strength; also before setting out on travel.
Improved focus, confidence, and steady vigor; sense of uninterrupted momentum.
Not a substitute for medical care; avoid using intoxicants—symbolic sweet drink is sufficient.
Soma is framed as a transformer of internal state: the belly (‘jaṭhara’) is explicitly named as the site where the substance becomes strength (‘vṛṣa’). The mantra thus encodes a theory of efficacy: ingestion → exhilaration (‘mamad’) → virile power → ritual success.
The claim that the pressing is ‘kevala’ (reserved) for Indra mirrors patterns of exclusive allocation in elite ritual economies. The priestly voice regulates access—both divine (Indra’s attention) and material (portioning of offerings)—reflecting institutional control over prosperity mechanisms.
The verse is thoroughly RV in lexicon and theology (savana, soma, vṛṣan-Indra). The injunctive ‘mamad-dhi’ and bodily locus ‘jaṭhara’ are typical of RV soma-poetics rather than later AV charm-style pragmatics.
Gopatha’s ritual hermeneutics often treat ‘restriction’ and ‘appropriation’ as efficacy tools; ‘kevalaṃ te’ functions as a verbal consecration that dedicates the offering. The internalization motif (belly → strength) aligns with Brahmana explanations of how offerings ‘become’ power in the deity.
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