Atharva Veda 20.49.7: Kanda 20, Anuvaka 5, Sukta 49, Mantra 7
Sukta 49
येना॑ समु॒द्रमसृ॑जो म॒हीर॒पस्तदि॑न्द्र॒ वृष्णि॑ ते॒ शवः॑ । स॒द्यः सो अ॑स्य महि॒मा न सं॒नशे॒ यं क्षो॒णीर॑नुचक्र॒दे
yéna samudrám asṛ́jo mahī́r apás tád índra vṛ́ṣṇi te śávaḥ | sadyáḥ só asya mahimā́ ná saṁnaśé yáṁ kṣóṇīr anucakradé ||
Whereby thou didst loose into the ocean the mighty waters—that, O Indra, Bull-like, is thy strength. Forthwith that majesty of his perisheth not, which the broad lands have followed in their rolling course.
तुमने बड़े पानी समुंदर में डाल दिए थे। इंद्र, यह तुम्हारी ताकत है, बैल जैसी। उसकी बड़ाई कभी खत्म नहीं होती। धरती उसके पीछे चलती है।
The meaning
What it says
Indra’s bull-like force is praised as the very power by which he released the mighty waters into the ocean; that greatness does not perish and is ‘followed’ by the broad earth in its rolling course.
The inner meaning
The psyche’s blocked vitality (āpah) is released into a stable container (samudra) by decisive will (śavaḥ). Once the inner ‘breakthrough’ happens, confidence becomes self-sustaining—its majesty does not collapse back into doubt.
The truth in it
True power is not mere force but the capacity to unblock life-flow and restore cosmic order; when aligned with ṛta, its effects propagate through the whole field of life and endure.
What it is for
- Kind of hymn
- Rakṣoghna/Paustika overlap (cosmic power invoked for stability and success)
Its aim
To secure unfailing Indraic power—immediate, non-perishing efficacy—by recalling the archetypal release of the waters.
Word by Word
Pada patha
येन । समुद्रम् । असृजः । महीः । अपः । तत् । इन्द्र । वृष्णि । ते । शवः । सद्यः । सः । अस्य । महिमा । न । संनशे । यम् । क्षोणीः । अनुचक्रदे ।
- येन
- by whichwhereby, with which (by whose power)Pronounनपुंसकलिङ्गे तृतीया-एकवचनम् (करणे) — ‘येन’Role KaraṇaRoot यद् (सर्वनाम-प्रातिपदिक) → य-
- समुद्रम्
- the oceanthe ocean, the confluence of waters (cosmic reservoir)Nounपुंलिङ्गे द्वितीया-एकवचनम्Role KarmaRoot समुद्र (प्रातिपदिक)
- असृजः
- you released / let flowthou didst let loose, didst send forth (release as creative act)Verbलुङ् (अorist) परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Role क्रियाRoot सृज् (धातु) ‘सर्जने/मोचने’
- महीः
- greatgreat, vast (waters as mighty)Adjective (used substantively)स्त्रीलिङ्गे द्वितीया-बहुवचनम्Role KarmaRoot मही (प्रातिपदिक) ‘महती’
- अपः
- watersNounस्त्रीलिङ्गे द्वितीया-बहुवचनम्Role KarmaRoot अप्/आप् (प्रातिपदिक) ‘जल’
- तत्
- thatPronounनपुंसकलिङ्गे प्रथमा-एकवचनम्Role वाक्य-सम्बन्धः/प्रत्यवमर्शःRoot तद् (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNoun (proper)पुंलिङ्गे सम्बोधन-एकवचनम्Role सम्बोधनRoot इन्द्र (प्रातिपदिक)
- वृष्णि
- O bull-like one / mighty oneO bull-like one; virile, potent (fertile force)Noun/Adjective (epithet)पुंलिङ्गे सम्बोधन-एकवचनम्Role सम्बोधनRoot वृष्णि (प्रातिपदिक)
- ते
- of you / yourthyPronounषष्ठी-एकवचनम्Role सम्बन्ध/षष्ठीRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- शवः
- might, powermight, strength, impelling powerNounनपुंसकलिङ्गे प्रथमा-एकवचनम्Role Kartā (नाम-रूपेण)Root शवस् (प्रातिपदिक) ‘बल/शक्ति’
- सद्यः
- immediatelystraightway, immediatelyIndeclinableअव्ययम्Role Adhikaraṇa (कालाधिकरणम्)Root सद्यस् (अव्यय-प्रातिपदिक)
- सः
- he / that (one)that (power/deed)Pronounपुंलिङ्गे प्रथमा-एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- अस्य
- of him / of thisof him/thereof (of Indra)Pronounषष्ठी-एकवचनम्Role सम्बन्ध/षष्ठीRoot इदम् (सर्वनाम-प्रातिपदिक)
- महिमा
- greatness, majestyNounपुंलिङ्गे प्रथमा-एकवचनम्Role Kartā (नाम-रूपेण)Root महिमन् (प्रातिपदिक)
- न
- notIndeclinableअव्ययम्Role निषेधRoot न (निषेध-अव्यय)
- सन्नशे
- perishes / is destroyedVerbलट् आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्; उपसर्गः: सम्- → सन्नशेRole क्रियाRoot नश् (धातु) ‘नश्यति/विनश्यति’
- यम्
- whomwhom/whichPronounपुंलिङ्गे द्वितीया-एकवचनम्Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक) → य-
- क्षोणीः
- the earths / landsthe earths/lands; the broad earth (regions)Nounस्त्रीलिङ्गे प्रथमा-बहुवचनम्Role KartāRoot क्षोणी (प्रातिपदिक) ‘पृथिवी/भूमि’
- अनु
- after, alongIndeclinable (preverb)अव्ययम् (उपसर्गत्वेन)Role क्रिया-विशेषण/उपसर्गRoot अनु (उपसर्ग/अव्यय)
- चक्रदे
- has strode / has steppedVerbलिट् (परिप्रास/परफेक्ट्) आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्; ‘चक्रदे’ = चक्रे (परफेक्ट्) + दे (वैदिक-विस्तार/पदपूरण)Role क्रियाRoot क्रम् (धातु) ‘क्रमणे’
Sandhi Notes
- येन | समुद्रम् | असृजः | महीः | अपः | तत् | इन्द्र | वृष्णि | ते | शवः || सद्यः | सः | अस्य | महिमा | न | सन्नशे | यम् | क्षोणीः | अनु | चक्रदे ।
- 1) समुद्रमसृजः → समुद्रम् + असृजः (म् + अ → म् अ; संहिता-लेखनम्).
- 2) महीरपः → महीः + अपः (विसर्गस्य रेफ-आदेशः: ḥ + अ → र्; वैदिक-संहिता).
- 3) तदिन्द्र → तत् + इन्द्र (त् + इ → दि; जश्त्व/संधि).
- 4) सन्नशे → सम् + नशे (म् + न → न्न; अनुस्वार/अनुनासिक-संयोग).
- 5) यं क्षोणीरनुचक्रदे → यम् + क्षोणीः + अनु + चक्रदे
- क्षोणीः + अनु → क्षोणीरनु (विसर्ग/दीर्घ-ई + अ संहिता-रूपेण ‘ईर’ लेखन-परम्परा)
Seer, deity and metre
- Rishi
- RV-derived Indra hymn tradition
- Devata
- Indra (as Vṛṣan, releaser of waters)
- Chandas
- Triṣṭubh
- Rasa
- Vira and Adbhuta
Sāyaṇa reads the cosmological deed (releasing the waters) as paradigmatic of Indra’s ‘śavas’—a proof-act guaranteeing present assistance. ‘Kṣoṇīḥ anucakrade’ is glossed as the earth/regions ‘follow’ or ‘conform’ to that greatness, i.e., it is universally acknowledged and therefore unfailing (na saṁnaśe).
RV-derived
Indra-stuti emphasizing cosmic release of waters (āpaḥ-mokṣa), victory, and stabilization of order; in AV 20 typically repurposed for paustika success and rakṣā.
Anchors Atharvanic domestic aims (stability, success, protection) in an archetypal cosmogonic act: unblocking and re-channeling power into a sustaining order.
Indra (Vṛṣan; releaser of waters)
Breaker of obstruction (Vṛtra-pattern), releaser of waters, establisher of movement and fertility; guarantor of victorious momentum.
Restores ‘flow’ where there is blockage—metaphorically supports circulation, elimination, and relief from constriction or stagnation.
Rakṣā through Indraic dominance: dispels hostile forces, strengthens boundaries, and secures non-perishing efficacy of the rite.
4 pādas × ~11 syllables (RV-style triṣṭubh cadence)
AV 20 often preserves RV stanza-shape but may show minor sandhi/wording differences affecting micro-scansion; recitation remains triṣṭubh-driven.
Expansive, forward-driving praise with a decisive caesura; suited to ‘breakthrough’ imagery (release of waters).
Produces a sense of immediate activation (sadyáḥ) and durable steadiness (na saṃnaśe), ideal for paustika confidence and rakṣā assurance.
If used in protective/prosperity context, perform prokṣaṇa (sprinkling) with clean water while reciting the mantra, aligning ‘ap’ with purification and expansion.
Offer ghee into fire to Indra, reciting the verse to ‘fix’ (apracyuta) the desired strength.
Conclude with a sealing formula (e.g., svāhā/āśīḥ) appropriate to the household rite.
Kauśika Sūtra: Indra-water/cosmogonic stutis are used in rites seeking strength, victory, and stabilization; may accompany sprinkling (prokṣaṇa) or oblations depending on prayoga.
Atharvan priest coordinates water-handling (prokṣaṇa) and recitation; Brahman ensures the rite’s faultlessness, especially when water and fire actions are combined.
Recite at the start of risky undertakings (journey, dispute, trade), or when ‘stuckness’ pervades the home; pair with water-sipping/sprinkling as a domestic adaptation.
Dawn or before entering a contest/assembly; also at threshold moments (new work, new month).
Householder may recite; if a purohita is present, he frames it as Indra-stuti for rakṣā and paustika siddhi.
Use as a ‘reset’ mantra before important meetings; accompany with mindful drinking of water as embodied ‘release and containment’.
waters (ap); ocean (samudra) as cosmic container
āpaḥ released into samudra; waters as both substance and cosmic medicine.
Water is the primary Atharvanic pharmakon of renewal and purification; here it is also ‘rightly placed’ power—energy released without chaos because it is given a true container (samudra/ṛta).
Householder/sacrificer seeking stability, success, and protection.
To secure unfailing Indraic power—immediate and non-perishing—by recalling the archetypal release of waters into their rightful container.
Mythic-analogy (itihāsa-smṛti): invoking a primordial deed as a template; performative praise as empowerment (stuti → śavaḥ).
Obstruction, stagnation, hostile interference, loss of momentum after initial success.
General success, fertility of undertakings, steadiness of gains.
- समुद्र (samudra)
- the great container: stable ground of consciousness; the social/cosmic order that can hold released energies safely
- अपः (āpaḥ)
- life-force, fertility, circulation, emotional flow; also medicinal ‘cooling’ principle
- असृजः (asṛjaḥ)
- unbinding, removing obstruction (granthi-bheda); therapeutic ‘opening’ of channels
- वृष्णि / वृषा (vṛṣṇi/vṛṣā)
- generative potency; fearless protective masculinity; victorious stamina
- शवः (śavaḥ)
- effective agency; the capacity of mantra-backed intention to act immediately
- महिमा (mahimā)
- non-degrading efficacy; a ‘field effect’ that persists after the rite
- क्षोणीः (kṣoṇīḥ)
- the embodied world; stability, material support; the ‘ground’ that follows right action
Unblocking and re-channeling: visualize inner waters moving freely into a calm oceanic mind.
svadhisthana
Moderate nāḍī-śodhana for 7–11 cycles, then recite once with full exhale emphasis on ‘śavaḥ’.
Cool blue currents released from tight knots into a vast dark-blue ocean, stabilizing the whole body-mind.
Steady, decisive, non-reactive potency (vīrya with containment).
Hold the intention: ‘Let what is blocked be released, and let it find its rightful place.’ Avoid aggression; keep the Indraic force as protective clarity.
RV-style udātta/anudātta/svarita; keep udātta lift on key verbs (asṛjaḥ) and power-words (śavaḥ, mahimā).
Mark a clear caesura in each triṣṭubh pāda; slightly lengthen ‘tád indra vṛṣṇi te śávaḥ’.
Firm, resonant chest-voice; controlled intensity (not shouted).
In domestic Atharvan usage, pair the recitation with a small water-offering or sipping to ‘seal’ the released flow into embodied steadiness.
11 times
When efforts feel blocked, when success seems to ‘leak away,’ or before high-stakes negotiations/competitions.
At dawn; or immediately before stepping out of the home / entering an assembly.
Restored momentum, steadiness of gains, protective confidence and clarity.
Avoid using it to justify reckless domination; keep intention protective and order-restoring.
The operative ‘substance’ is water: not medicinal herb but a cosmically charged purifier. By narrating Indra’s release of the waters, the mantra sacralizes any ritual water used (sprinkling, washing), making it a carrier of Indra’s śavas.
Cosmogonic myth is mobilized as a technology of assurance: the priestly specialist can translate a grand mythic deed into immediate household benefit (‘sadyas’), reinforcing dependence on ritual expertise.
The mythic motif (waters, Indra’s strength) and triṣṭubh style are RV-classic. The compact assertion of imperishability (na saṁnaśe) is typical of RV praise-logic, preserved in AV20.
Gopatha’s ritual hermeneutics often treat myth as ‘bandhu’ (correspondence): releasing waters corresponds to releasing prosperity/health. Thus the verse’s cosmology becomes a template for practical outcomes when paired with water-actions.
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