Atharva Veda 2.36.2: Kanda 2, Anuvaka 4, Sukta 36, Mantra 2
Sukta 36
सोम॑जुष्टं॒ ब्रह्म॑जुष्टमर्य॒म्णा संभृ॑तं॒ भग॑म्। धा॒तुर्दे॒वस्य॑ स॒त्येन॑ कृ॒णोमि॑ पति॒वेद॑नम्
sómajúṣṭaṁ bráhmajúṣṭam aryamṇā́ saṁbhṛ́taṁ bhágam | dhātúr devásya satyéna kr̥ṇómi pativédanam
A boon approved of Soma, approved of holy spell; a Bhaga-fortune gathered by Aryaman: by the truth of Dhātṛ the God I make the winning of a husband.
សូមឲ្យបាននូវពរដែលទទួលបានការអនុញ្ញាតពីសូម និងពីមន្តវិជ្ជាដ៏ពិសិដ្ឋ។ សូមឲ្យបាននូវទ្រព្យសម្បត្តិរបស់ភគៈ ដែលប្រមូលផ្តុំដោយអរ្យមន់។ ដោយសេចក្តីពិតរបស់ព្រះធត្រ ខ្ញុំធ្វើឲ្យការទទួលបានស្វាមីបានសម្រេច។
The meaning
What it says
A boon approved by Soma and by Brahman (holy spell), a Bhaga-fortune gathered by Aryaman: by the truth of Dhātṛ the god, the speaker makes the ‘winning/recognition of a husband’ (pati-vedana).
The inner meaning
Multiple authorities are stacked to stabilize the rite: Soma (joy/consent), Brahman (spell-law), Aryaman (social contract), Dhātṛ (cosmic ordering). Psychologically, this is the integration of desire, speech, society, and reality-principle into one coherent commitment.
The truth in it
Commitments endure when they are sanctioned at four levels: emotional assent (Soma), truthful speech (Brahman), social legitimacy (Aryaman), and alignment with the real order (Dhātṛ’s satya).
What it is for
- Kind of hymn
- Strīkarmāṇi (Women’s Rites) / Paustika (Auspicious securing of alliance)
Its aim
To secure the acquisition/recognition of a husband (pati-vedana), i.e., successful marriage and socially sanctioned union.
Word by Word
Pada patha
सोम-जुष्टम् । ब्रह्म-जुष्टम् । अर्य॒म्णा । सम्-भृतम् । भगम् । धा॒तुḥ । दे॒वस्य॑ । स॒त्येन॑ । कृ॒णोमि॑ । पति-वे॒दनम् ।
- सोमजुष्टम्
- Soma-pleasing / approved by Somaapproved/enjoyed by Soma; made efficacious by Soma’s consecratory delight (a sacral validation of the boon)Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषणरूपेण ‘भगम्’ विशेषयति)Root सोम (प्रातिपदिक) + जुष्ट (कृदन्त, √जुष् ‘सेवने/तोषणे’)
- ब्रह्मजुष्टम्
- Brahman-pleasing / approved by sacred prayerapproved by brahman (sacred utterance/priestly power); ratified by spell-force and orthodox riteAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषणरूपेण ‘भगम्’ विशेषयति)Root ब्रह्मन् (प्रातिपदिक) + जुष्ट (कृदन्त, √जुष्)
- अर्यम्णा
- by Aryaman (the deity Aryaman)by Aryaman; through the deity of social contract, marriage, and proper allianceNounपुंलिङ्ग, तृतीया, एकवचनRole करण (येन/यस्य साहाय्येन ‘संभृतम्’)Root अर्यमन् (प्रातिपदिक)
- संभृतम्
- collected / brought togetherAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषणरूपेण ‘भगम्’ विशेषयति)Root सम् + √भृ (भरणे) → संभृत (कृदन्त, भूतकृत्/क्त)
- भगम्
- Bhaga; fortune / good shareBhaga; also ‘portion, good fortune, marital share’—the distributer of auspicious allotmentNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot भग (प्रातिपदिक)
- धातुः
- the establisher / ordainerNounपुंलिङ्ग, प्रथमा, एकवचनRole सम्बन्ध/निर्देश (षष्ठीसम्बन्धेन ‘देवस्य’ सह—‘देवस्य धातुः’)Root धातृ (प्रातिपदिक; ‘स्थापक/विधाता’)
- देवस्य
- of the godof the god; belonging to the divine agency (not merely human arrangement)Nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी—‘of the god’)Root देव (प्रातिपदिक)
- सत्येन
- by truth / with truthby truth, with truth-power (satya as performative force ensuring the rite does not fail)Nounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot सत्य (प्रातिपदिक)
- कृणोमि
- I make / I performI make, I effect, I accomplish (a performative verb: the mantra itself ‘does’ the making)Verbलट् (वर्तमान), उत्तमपुरुष, एकवचनRole क्रियाRoot √कृ (करणे) [वैदिक रूप ‘कृणोति’]
- पतिवेदनम्
- husband-finding / obtaining a husbandhusband-finding / obtaining a husband; the rite of securing recognition and acquisition of a spouseNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot पति (प्रातिपदिक) + वेदन (कृदन्त/भाव-नाम; √विद् ‘ज्ञाने’ → वेदन ‘making known/obtaining/recognition’)
Sandhi Notes
- सोमजुष्टम् | ब्रह्मजुष्टम् | अर्यम्णा | संभृतम् | भगम् | धातुः | देवस्य | सत्येन | कृणोमि | पतिवेदनम् ।
- 1) ‘ब्रह्मजुष्टमर्यम्णा’ इत्यत्र संहितायां अन्त्य ‘-म्’ + आरम्भ ‘अ-’ (अर्यम्णा) इति संयोगः
- धातुः + देवस्य → धातुर्देवस्य।
Seer, deity and metre
- Rishi
- Atharvanic tradition (often transmitted without a single named ṛṣi in practical strīkarmāṇi contexts; assigned by some Anukramaṇī traditions to an Atharvan/Āṅgirasa stream).
- Devata
- Aryaman, Bhaga, Dhātṛ (with Soma and Brahman as sanctioning powers).
- Chandas
- Anuṣṭubh (4 pādas of 8 syllables; typical domestic-rite meter).
- Rasa
- Shanta and Adbhuta
Sāyaṇa construes bhagam as ‘auspicious allotment/fortune’ specifically conducive to marriage (pati-prāpti). ‘Somajuṣṭa’ and ‘brahmajuṣṭa’ mark the boon as doubly sanctioned—by Soma (consecratory auspiciousness) and by brahman (mantric efficacy). Aryaman is invoked as the divine regulator of marriage-alliances and social propriety; Dhātṛ’s satya is the unfailing cosmic ‘fixing’ that makes the desired husband-acquisition certain. The verb kr̥ṇomi is taken performatively: the reciter, through satya-backed mantra, effects the result.
Anukramaṇī-variant / Atharvanic strīkarmāṇi transmitter (unnamed)
Pati-vedana rites: marriage acquisition/recognition, alliance-sanction through layered divine authorities (Soma–Brahman–Aryaman–Dhātṛ).
A compact Atharvanic ‘legal theology’ of marriage: the charm does not merely attract but legitimizes—binding desire to contract and cosmic order.
Aryaman, Bhaga, Dhātṛ (with Soma and Brahman as sanctioning powers)
Aryaman governs social bonds and marriage hospitality; Bhaga apportions fortune; Dhātṛ fixes the arrangement in truth; Soma and Brahman provide affective and ritual sanction.
Stabilizes anxiety around commitment by invoking ‘truth-order’ (satya) and social legitimacy.
Protects the union from illegitimacy, dispute, and misalignment with dharma; guards the rite’s correctness.
4 pādas × 8 syllables (domestic-rite standard).
Compact compound epithets (somajuṣṭa, brahmajuṣṭa) typical of AV domestic style; semantic parallelism supports memorability.
Balanced and juridical; reads like a formal declaration.
Creates a sense of legitimacy and inevitability—‘this is now established by truth’.
The Atharvan priest prepares an auspicious setting (clean ground, regulated direction, and protective delimitation) appropriate to a husband-winning observance.
The woman (or her guardian) is ritually positioned; the priest recites the mantra as a performative ‘making’ (kr̥ṇomi) of pativedana.
Invocation is framed as social-theological legitimation: Aryaman is called to ‘assemble’ the alliance; Bhaga to allot the marital share; Dhātṛ’s satya to fix the outcome.
The recitation is typically accompanied by an auspicious act of ‘taking/receiving’ (grahaṇa) or symbolic ‘gathering’ (saṁbharaṇa), mirroring saṁbhṛtam in the verse.
The rite concludes with a sealing act (silent fixation, final recitation, or protective gesture) to prevent obstruction by rivals/inauspicious forces.
Kauśika Sūtra: strīkarmāṇi/pativindya (husband-winning) section (exact sūtra numbering varies by edition; commonly cited under the marriage/husband-procuring rites where AV 2.36 is employed).
Atharvan/Brahman officiant as mantra-technologist: he authorizes the alliance by brahman, invokes Aryaman-Bhaga-Dhātṛ, and ‘fixes’ the result through satya-backed recitation.
Recited during betrothal/consent acts, possibly while tying an auspicious thread or presenting a token; functions as a ‘verbal contract’.
When the match is to be fixed/ratified—before public announcement or at formal consent.
Atharvanic officiant or elder as witness; the speaker’s ‘kṛṇomi’ makes the declaration performative.
Pati-vedana rites in Kauśika’s strīkarmāṇi section associated with AVŚ 2.36 (edition-dependent).
Used as a blessing/mantra at engagement ceremonies to emphasize truth, consent, and social harmony.
Soma (as sacral approver, not necessarily a physical ingredient here); Brahman/mantra (spell-force as operative substance); Bhaga (fortune/portion as personified allotment); Satya (truth-power as ritual instrument)
Here ‘substances’ are sacral authorities: Soma (sweet assent), Brahman (spell-force), Satya (truth-power). Fortune is ‘gathered’ (saṃbhṛta) like bridal resources and approvals assembled into one bundle.
Not medical; ‘heals’ social uncertainty by invoking satya and contractual deities.
Ritualized commitment and social support as protective factors for mental health; reducing ambiguity in relationships.
Maiden/petitioner and the marriage process.
Establish successful husband-winning/recognition (pati-vedana) with full sanction—emotional, ritual, social, cosmic.
Authority-stacking (Soma + Brahman + Aryaman + Dhātṛ) + satya as performative instrument (‘by truth I make’).
Unapproved match, social obstacles, unstable commitment, misfortune in alliance.
Marital prosperity (saubhāgya), household legitimacy, stable alliance networks.
- सोमजुष्ट (somajuṣṭa)
- emotional assent, sweetness, celebratory sanction
- ब्रह्मजुष्ट (brahmajuṣṭa)
- power of correct words/ritual order; legitimacy through vāc
- अर्यमन् (aryaman)
- marital alliance, hospitality, social contract and kinship bonds
- संभृत (saṃbhṛta)
- assembled fortune; resources and approvals brought together
- भग (bhaga)
- right share of marital happiness and prosperity
- धातृ (dhātṛ)
- that which sets things in place—structuring principle
- सत्य (satya)
- performative truth-power; integrity that makes speech effective
- पतिवेदन (pati-vedana)
- socially and ritually ratified union; transition into household order
Align desire with truth: speak only what you can uphold; let commitment arise from satya rather than impulse.
Vishuddha (truthful speech) anchored in Anahata (bonding).
Slow coherent breathing (5–6 breaths/min) for 3 minutes; recite once on a steady exhale.
A fourfold seal around the heart: Soma (cool white), Brahman (blue sound), Aryaman (gold bond), Dhātṛ (earth-brown stability).
Sattvic clarity and consent-based resolve.
Before recitation, state consent and intention plainly; after recitation, perform one act of integrity that supports the relationship.
Keep ṛ in aryamṇā clear (not ‘aryamana’).; Articulate dhātur with dental dh and long ā.; Maintain retroflex ḍh? (not present); keep consonants crisp in saṃbhṛtam.
Measured anuṣṭubh; keep compounds smooth; give a slight lift on satyena and a firm closure on kṛṇomi.
Emphasize somajuṣṭam / brahmajuṣṭam as paired warrants; pause lightly after bhagam; land clearly on pati-vedanam.
Solemn, declarative, witness-bearing.
Because it is a performative ‘I make’ (kṛṇomi), it is traditionally recited by an authorized speaker/witness in the rite.
3 times
Fixing a marriage alliance; seeking legitimacy, consent, and stability around commitment.
During engagement/consent rituals; when clarifying relationship intentions with families.
Greater sense of lawful/ethical alignment, reduced ambiguity, strengthened social support for the union.
Ensure mutual consent; do not use to override autonomy—satya implies transparency and freedom from coercion.
No explicit herb appears; instead the verse substitutes ‘substances of power’—Soma (consecratory auspiciousness), brahman (mantric potency), and satya (truth-force). In Atharvanic technics these function analogously to materia medica: they are invoked as efficacious agencies that ‘treat’ the social condition (unmarried status) by producing a desired transformation (pati-vedana).
Marriage is framed as a divinely regulated contract (Aryaman) and a distributive allotment (Bhaga), not merely personal choice. The priest’s brahman is a legitimating technology: the woman’s marital outcome is ‘made’ through sanctioned speech, implying dependence on ritual specialists and on deities who police propriety and allocation within the social order.
The diction is strongly RV-like in its deity triad (Aryaman–Bhaga–Dhātṛ) and in juṣṭa ‘approved’ formulas; however, the Atharvanic innovation is pragmatic compression: the mantra is explicitly goal-stated (pati-vedanam) with a first-person performative kr̥ṇomi, foregrounding operative intent more directly than many RV hymnic contexts.
In Gopatha’s Atharvanic theology, efficacy is grounded in brahman as a force that compels reality when aligned with satya and proper deity-address. This verse exemplifies that model: the ‘truth of Dhātṛ’ is the cosmic guarantee, while Aryaman and Bhaga supply social and distributive authorization—together forming a doctrinal rationale for why a domestic rite can reliably produce a marriage outcome.
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