Sukta 34
Kanda 1Anuvaka 4Sukta 345 Mantras

Sukta 34

Rishi: Atharvanic tradition (often transmitted under Atharvan/Angiras lineages; specific r̥ṣi attribution for this single mantra is edition-dependent).

Devata: Oṣadhi/Vīrut personified; Madhu (sweetness/honey) as an empowering principle.

Chandas: Anuṣṭubh (4 pādas of ~8 syllables; Atharvanic anuṣṭubh with minor irregularities possible).

Mantras

Mantra 1

मधुविद्या। इयं वीरुन्मधुजाता मधुना त्वा खनामसि । मधोरधि प्रजातासि सा नो मधुमतस्कृधि

This creeper, honey-born— with honey we dig thee up. From honey, from sweetness sprung art thou: make thou for us a state of honeyed weal.

Mantra 2

जिह्वाया अग्रे मधु मे जिह्वामूले मधूलकम्। ममेदह क्रतावसो मम चित्तमुपायसि

At the tongue’s tip be honey mine; at the tongue’s root a honeyed drop. Here, O helper of resolve, thou drawest near—my thought, my very mind, to me.

Mantra 3

मधुमन्मे निक्रमणं मधुमन्मे परायणम्। वाचा वदामि मधुमद् भूयासं मधुसंदृशः

Sweet be my stepping forth, sweet be for me my going onward; with speech I speak what is sweet: may I be sweet, and sweet to look upon.

Mantra 4

मधोरस्मि मधुतरो मदुघान्मधुमत्तरः । मामित् किल त्वं वनाः शाखां मधुमतीमिव

Sweeter am I, yea sweeter far, more honeyed than the honey’s self, more richly honey-blest. Surely, even me shalt thou desire, as one would choose a honey-laden branch.

Mantra 5

परि त्वा परितत्नुनेक्षुणागामविद्विषे । यथा मां कामिन्यसो यथा मन्नापगा असः

Round thee I have come, with sugarcane, unto one that hateth not; so that the longing women may (turn) to me, so that thou mayest be not-going-away from me.

Frequently Asked Questions

It is both literal honey and a ritual principle of ‘sweetness’: pleasant speech, agreeable disposition, harmony, and thriving well-being. The hymn treats sweetness as a transferable power.

Atharvanic hymns often personify medicines as living powers. The plant is invoked as a conscious helper whose innate potency can be awakened and directed by mantra and handling.

Both. Its primary frame is paustika ‘sweetening’ (prosperity/concord), but it also functions as bhaiṣajya (well-being) and as a speech/attraction charm by making the practitioner ‘madhumat’—honeyed in body, words, and social effect.