Atharva Veda 20.140.2: Kanda 20, Anuvaka 14, Sukta 140, Mantra 2
Sukta 140
आ नू॒नम॒श्विनो॒र्ऋषि॒ स्तोमं॑ चिकेत वा॒मया॑ । आ सोमं॒ मधु॑मत्तमं घ॒र्मं सि॑ञ्चा॒दथ॑र्वणि
ā nū́nam aśvínoḥ ṛ́ṣi stómaṃ ciketa vāmáyā | ā sómaṃ mádhu-mattamaṃ gharmáṃ siñcād átharvaṇi
Now, verily, let the seer take knowledge of the Aśvins’ laud; by this means (let it be) for you twain. Hither—Soma, most honeyed—let him pour the gharmá, in the Atharvan’s rite.
अब रिशि को अश्विन भाइयों की स्तुति याद रखनी चाहिए। यह उनके लिए है। यहाँ सोम का जूस, जो मीठा है, उस्से गरम करके चढ़ाना है। यह अथर्वन रिशि का काम है।
The meaning
What it says
Let the seer now recognize the Aśvins’ praise as beneficial to them; let him pour the most honeyed Soma, the gharmá, in the Atharvan rite.
The inner meaning
The ‘seer’ faculty (ṛṣi) in us must notice the right praise-form; then warmth (gharma) and sweetness (madhu) are poured—symbolizing a regulated inner heat and nourishment that invite swift healing intelligences (Aśvins).
The truth in it
Healing arises when attention recognizes the correct remedy and applies it with warmth and sweetness—skillful means plus timely offering.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Rakṣoghna (Apotropaic) in Atharvanic reuse of Aśvin material
Its aim
To secure the immediate attention and healing intervention of the Aśvins through praise plus libation (warming/strengthening oblation).
Word by Word
Pada patha
आ । नूनम् । अश्विनोः । ऋषिः । स्तोमम् । चिकेत । वाम् । अया । आ । सोमम् । मधु-मत्-तमम् । घर्मम् । सिञ्चात् । अथर्वणि ।
- आ
- hither; forthhither; an invocatory preverb drawing the deity/aid near (āhvāna)Indeclinableउपसर्ग/निपात (directional: ‘towards, hither’)Root आ (उपसर्ग) / ā (preverb)
- नूनम्
- now; indeednow indeed; at this very moment (immediacy of efficacy)Indeclinableकालवाचक-अव्ययRoot नूनम् (अव्यय)
- अश्विनोः
- of the two Aśvinsof the Aśvins (Nā́satyau), the twin healers and swift rescuersNounपुंलिङ्ग; षष्ठी; द्विवचनRole सम्बन्ध (genitive relation)Root अश्विन् (प्रातिपदिक)
- ऋषिः
- the seerseer; inspired knower who 'perceives' the mantra and thereby activates itNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot ऋषि (प्रातिपदिक)
- स्तोमम्
- hymn; praisepraise-hymn; laudation functioning as a ritual 'summons' (stuti as upāya)Nounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot स्तोम (प्रातिपदिक)
- चिकेत
- let (him) perceive/recognizemay he perceive/recognize; let the (seer/Aśvins) take cognizance—i.e., accept the praiseVerbलोट् (आज्ञार्थे), परस्मैपद; 3 पुरुष; एकवचनRoot चित् (धातु) / cit ‘to perceive, notice’
- वाम्
- you two; for you twoyou two; dual pronoun for the AśvinsPronounषष्ठी/द्वितीया; द्विवचन (enclitic form)Role सम्प्रदान/सम्बन्ध (to/for you two; or ‘of you two’ contextually)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- अया
- thus; in this wayby this (way/means); instrumental of method—by this rite/utteranceIndeclinable (Vedic pronominal form)वेदिक-प्रयोग: साधन/प्रकारवाचक (≈ ‘by this/thus’)Role करण (manner/instrument)Root इदम्/अयम्-प्रकार (अव्यय/प्रातिपदिक) — ‘अया’ as instrumental of ‘अय’/‘इ’ deictic stem in Vedic usage
- आ
- hither; forthhither; again urging approach/arrival of the offeringIndeclinableउपसर्ग/निपातRoot आ (उपसर्ग) / ā (preverb)
- सोमम्
- Soma (juice/plant)Soma; the pressed oblation, here as invigorating medicine and divine drinkNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot सोम (प्रातिपदिक)
- मधुमत्तमम्
- most honeyed; sweetestmost honeyed/sweetest; maximally pleasant and strengthening (madhumat as rasāyana-like potency)Adjectiveपुंलिङ्ग; द्वितीया; एकवचन; तमप्-प्रत्यय (superlative)Role विशेषण (of ‘सोमम्’)Root मधुमत् (प्रातिपदिक) < मधु + मतुप्
- घर्मम्
- hot drink/oblation; gharmágharma; the hot drink/oblation (often heated milk/mixture), a warming, life-quickening offeringNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot घर्म (प्रातिपदिक)
- सिञ्चात्
- let (him) pourlet him pour/sprinkle; ritual act of libation that 'sets' the mantra into matterVerbलोट् (आज्ञार्थे), परस्मैपद; 3 पुरुष; एकवचनRoot सिच् (धातु) / sic ‘to pour, sprinkle’
- अथर्वणि
- in/for Atharvan (the Atharvan-priest/tradition)in/for the Atharvan (priestly line); within Atharvanic performance—i.e., in this Atharvan riteNounपुंलिङ्ग; सप्तमी; एकवचनRole अधिकरणRoot अथर्वन् (प्रातिपदिक)
Sandhi Notes
- (1) अश्विनोः + ऋषिः → अश्विनोरृषिः (visarga/ṛ-sandhi in saṃhitā)
- (2) वाम् + अया → वामया (anusvāra assimilation + vowel coalescence in saṃhitā)
- (3) सिञ्चात् + अथर्वणि → सिञ्चादथर्वणि (त् + अ → द + अ, external sandhi voicing)
Seer, deity and metre
- Rishi
- Ṛgvedic Aśvin-hymn tradition (Atharvavedic Book 20 is largely Ṛgveda-derived); specific seer not stated in the verse.
- Devata
- Aśvinau (Nā́satyau)
- Chandas
- Anuṣṭubh-like cadence in Atharvanic transmission (Book 20 often preserves Ṛgvedic meters; exact metrical identification may vary by pada division).
- Rasa
- Adbhuta and Shanta
Sāyaṇa construes the verse as an explicit āhvāna: the stoma is the instrument by which the Aśvins are made attentive (ciketa = jānīta/avagacchata). ‘Ayaa’ is taken as ‘anena stotreṇa/karmaṇā’. ‘Gharma’ is treated as a heated oblation conducive to quick aid; ‘atharvaṇi’ marks the Atharvan priestly setting, legitimating the domestic-magical deployment of a largely Ṛgvedic Aśvin hymn.
Ṛgvedic Aśvin-hymn tradition (specific seer not stated in this AVŚ verse; Book 20 is RV-derived)
Bhaiṣajya/rakṣoghna application of Aśvin praise: calling swift physicians with warming, sweet oblation in a domestic-ritual frame.
Explicitly marks Atharvanic appropriation (‘atharvaṇi’)—turning pan-Vedic Aśvin praise into a household healing protocol (recognize → pour → receive aid).
Aśvinau (Nāsatyau)
Twin rescuers and physicians who arrive quickly, restore function, and renew vitality—especially at liminal times (dawn, crisis).
Strong: emergency medicine, rejuvenation, restoring sight/limbs, easing pain; here invoked via sweet Soma and warming gharmá.
Apotropaic rescue from sudden danger, misfortune, and ‘falling away’ of strength.
4 pādas of ~8 syllables; cadence may show RV-origin compression but reads as anuṣṭubh-like in AV transmission.
Book 20 often preserves RV meters, yet some verses scan as anuṣṭubh-like due to recensional reshaping; performance tends toward even, mantra-suitable beats.
Even and portable—well-suited for domestic recitation while preparing an oblation.
Creates a ‘now’ immediacy (ā nūnam) and a practical sequence: recognize praise → pour warming sweetness → summon healers.
Prepare a warmed oblation (gharma), typically milk/mixture heated, alongside Soma or Soma-substitute in domestic setting.
Seat the performer facing east; establish fire (if used) or a clean offering space.
Recite the mantra while pouring (siñc-) the warmed liquid as libation; synchronize the pour with the verb sिञ्चात्.
Conclude with a brief Aśvin salutation and a request for swift rescue/medicine; distribute remainder as consecrated intake when appropriate.
Kauśika Sūtra: Aśvināhvāna/āyuṣya-prayoga sections (general Atharvanic employment of Aśvin hymns with libations; exact sūtra varies by school numbering).
Atharvan/Brahman officiant: reciter who ‘binds’ the efficacy by correct accent and timed libation; supervises purity and the proper heating/measure of the gharmá.
Recite while preparing a warm sweet drink (milk with a little honey/jaggery, or warm water) offered first mentally to the Aśvins, then given to the convalescent.
Dawn or early morning (Aśvin time); also at the onset of symptoms.
Householder-healer; optional family priest to supervise purity and intention.
General Atharvanic healing performance: offering/aspersion with warmed liquid is consistent with Kauśika’s bhaisajya patterns, though this specific Book 20 RV-borrowing is not a standard Kauśika locus.
A short dawn healing invocation before medicine/tea, emphasizing warmth and gentle nourishment.
Soma; Gharma (heated drink/oblation)
घर्म (gharma) implies heated preparation; indirect fire/heat principle.
Healing is ‘poured’ as a blend of warmth (mobilizes, opens channels) and sweetness (soothes, rebuilds).
General debility, need for swift rescue/healing; suitable for feverish weakness or post-illness convalescence in symbolic Atharvanic use (gharmá as warming support).
Invokes Aśvin physicians; combines ‘warmth’ (gharma) + ‘sweetness’ (madhu) as restorative principles; vāc as therapeutic ordering.
Gharma aligns with agni-dīpana (rekindling digestive/metabolic fire) and vāta-kapha pacification through warmth; madhura rasa supports bṛṃhaṇa (nourishing) in convalescence.
Supportive care: warm sweet fluids, rest, and calming ritual attention; psychosomatic benefit of structured prayer during recovery.
Patient/household needing swift relief; Aśvins as invoked agents
To secure immediate attention and healing intervention of the Aśvins through praise plus warming libation in Atharvanic rite.
Āvāhana + upacāra: recognition (ciketa) as diagnostic act; pouring (siñcāt) as offering-action; Atharvanic ritual framing to ‘activate’ efficacy.
Sudden illness, decline, lingering weakness, malevolent influences (rakṣas) by implication of Aśvin rescue.
- ऋषिः (ṛṣiḥ)
- diagnostic insight; the part that ‘knows what to do’
- अश्विनोः (aśvinoḥ)
- twin healing forces: rapid intervention + restoration
- स्तोमम् (stomam)
- structured speech as medicine; therapeutic narrative
- चिकेत (ciketa)
- clinical discernment; right recognition
- मधुमत्तमम् (madhumattamam)
- soothing, anabolic nourishment; kindness in treatment
- घर्मम् (gharmam)
- therapeutic heat; metabolic rekindling
- अथर्वणि (atharvaṇi)
- domestic healing technology; beneficial charm-lineage
Invite the ‘twin healers’ as inhalation/exhalation balance; recognize the remedy, then apply warmth and sweetness to the mind-body.
svādhiṣṭhāna
Nāḍī-śodhana (gentle alternate-nostril) for 3–5 minutes, then chant once.
Two golden horsemen bring a warm, honeyed light that pours into the abdomen and spreads through limbs.
Receptive, dawn-like clarity.
Keep the practice gentle; pair with hydration and rest; end with silent gratitude to the body’s healing intelligence.
Tri-svara; keep ‘ā nūnam’ as a clear rising call; avoid rushing the imperative verbs (ciketa, siñcāt).
Separate: ā | nūnam | aśvinoḥ | ṛṣiḥ. Keep visarga in ṛṣiḥ audible before st-.
Gentle, warming, ‘physician-calling’ tone; imagine steam rising on the exhale.
Best paired with a real warming act (warm drink, warm compress) to honor the Atharvan substance-action paradigm.
9 times
Convalescence, fatigue, chill, or when quick help is needed (travel sickness, sudden weakness).
At dawn; before taking warm nourishing fluids or medicine.
Traditional: swift Aśvin aid; practical: calming focus, supportive warmth ritual that complements recovery.
Honey should not be given to infants under 1 year; avoid overly hot drinks for sore throat/burn risk; seek medical care for severe symptoms.
Soma (or its Atharvanic substitute) functions as both offering and medicine: sweetness (madhumattama) indexes nutritive, restorative power; gharmá adds ‘heat’ as a physiological and ritual catalyst. The mantra’s performative core is the timed pour (siñc-), materially instantiating the invocation.
Efficacy is mediated by the specialist: ‘atharvaṇi’ locates power in Atharvan priestly competence (accent, procedure, authorized lineage). The seer/ritualist is the operational hinge between household need and divine intervention.
The diction is strongly Ṛgvedic (Aśvin invocation, stoma, Soma/gharma). The Atharvanic framing ‘atharvaṇi’ is a contextualizing tag that re-situates Ṛgvedic material into Atharvan domestic-magical praxis.
Gopatha’s Atharvanic theology regularly grounds efficacy in correct mantra-recitation and the Brahman/Atharvan’s supervisory role; Aśvin hymns are treated as āyuṣya and rakṣā-oriented when deployed with offerings. The present verse exemplifies that logic: stoma + oblation = compelled divine attention.
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