Sukta 38
Rishi: Atharvanic tradition (Anukramaṇī attribution varies; commonly treated as an Atharvanic ‘varcasyam’ charm)
Devata: Tvís/Várchas as Devī (personified splendour); with Indra as generated sovereign exemplar
Chandas: Anuṣṭubh (with Atharvanic cadence; refrain-like pāda structure)
AV 6.38 हे एक ‘वर्चस्यम्’ आकर्षण-मंत्र आहे. तो त्विष्/वर्चस्—देवीरूपाने व्यक्त झालेली तेजस्विता—हिला निसर्ग व समाजातील सर्वाधिक प्रतिष्ठित व प्रबळ केंद्रांतून (भक्षक/शिकारी प्राणी, अग्नी, सूर्य, राजचिन्हे व युद्धसाधने) आवाहन करतो. ‘तेज’ जिथे आधीच वास करते त्या स्थळांची पुनःपुन्हा नावे घेऊन आणि देवीने ‘सामंजस्याने’ यावे अशी विनंती करून, हा सूक्त जप करणाऱ्यात किंवा आश्रयदात्या/यजमानात करिष्मा, अधिकार आणि विजयदायी प्रभा अंतःस्थ करतो; आणि तिनेच ‘उत्पन्न केलेला’ सार्वभौम आदर्श म्हणून इंद्राला पुढे ठेवतो.
Kind of charm
Mantras
Mantra 1
वर्चस्यम्। सिं॒हे व्या॒घ्र उ॒त या पृदा॑कौ॒ त्विषि॑र॒ग्नौ ब्रा॑ह्म॒णे सूर्ये॒ या। इन्द्रं॒ या दे॒वी सु॒भगा॑ ज॒जान॒ सा न॒ ऐतु॒ वर्च॑सा संविदा॒ना
वर्चस् (तेज) यासाठी. सिंहात जी दीप्ती आहे, व्याघ्रात आहे, आणि पृदाकु (चित्ता/पँथर) मध्ये जी आहे; अग्नीत जे तेज आहे, ब्राह्मणात आहे, आणि सूर्यांत जे आहे—इंद्राला जन्म देणारी शुभगा देवी, ती वर्चस् घेऊन, सम्विदा (एकात्मता) सह आमच्याकडे येवो.
Mantra 2
या ह॒स्तिनि॑ द्वी॒पिनि॒ या हिर॑ण्ये॒ त्विषि॑र॒प्सु गोषु॒ या पुरु॑षेषु । इन्द्रं॒ या दे॒वी सु॒भगा॑ ज॒जान॒ सा न॒ ऐतु॒ वर्च॑सा संविदा॒ना
हस्तिन् (हत्ती) मध्ये जी दीप्ती आहे, द्वीपिन् (चित्ता/चीताह) मध्ये जी आहे, आणि सुवर्णात जी आहे; अप्सु (जल) मध्ये जे तेज आहे, गोषु (गायींमध्ये) आहे, आणि पुरुषांमध्ये जे आहे—इंद्राला जन्म देणारी शुभगा देवी, ती वर्चस् घेऊन, सम्विदा (एकात्मता) सह आमच्याकडे येवो.
Mantra 3
रथे॑ अ॒क्षेष्वृ॑ष॒भस्य॒ वाजे॒ वाते॑ प॒र्जन्ये॒ वरु॑णस्य॒ शुष्मे॑ । इन्द्रं॒ या दे॒वी सु॒भगा॑ ज॒जान॒ सा न॒ ऐतु॒ वर्च॑सा संविदा॒ना
रथात, अक्षांत, वृषभाच्या विजय-पुरस्कारात (वाज) जे तेज आहे; वायूत, पर्जन्यात, आणि वरुणाच्या उग्र बळात (शुष्म) जे तेज आहे—ज्या शुभगा देवीने इंद्राला जन्म दिला—ती देवी आपल्या तेजासह, आमच्याशी संविदा (एकमत) होऊन, आमच्याकडे येवो।
Mantra 4
रा॒ज॒न्येऽदुन्दु॒भावाय॑ताया॒मश्व॑स्य॒ वाजे॒ पुरु॑षस्य मा॒यौ। इन्द्रं॒ या दे॒वी सु॒भगा॑ ज॒जान॒ सा न॒ ऐतु॒ वर्च॑सा संविदा॒ना
राजन्यात (क्षत्रियात), अदुन्दुभाव—जिथे नगारा वाजत नाही—अशा संयत अग्रसरतेत जे तेज आहे; अश्वाच्या विजय-पुरस्कारात (वाज), आणि पुरुषाच्या माया (डावपेच/कौशल्य) यात जे तेज आहे—ज्या शुभगा देवीने इंद्राला जन्म दिला—ती देवी आपल्या तेजासह, आमच्याशी संविदा (एकमत) होऊन, आमच्याकडे येवो।
Inside Sukta 38
How it unfolds
- How it opens
Begins by naming varcas as already present in apex embodiments of power—predators, Agni, the brāhmaṇa, and the Sun—establishing a network of ‘resident splendour.’
- What it asks
The Devī who generated Indra is asked to come to ‘us’ with her splendour, ‘saṃvidāna’—in concord and settled agreement—so the brilliance becomes internal and socially operative.
- Where its power lies
Efficacy is asserted through Atharvanic analogical transfer: what dwells in lion/chariot/wind/Varuṇa’s śuṣma can be summoned and re-housed in the beneficiary by precise naming and refrain.
- How it closes
Each verse seals with the refrain: ‘Indraṃ yā devī subhagā jajāna sā na etu varcasā saṃvidānā’—the Devī-as-source of sovereignty arriving with harmonized splendour.
Famous verses
sā na etu varcasā saṃvidānā
varuṇasya śuṣme
puruṣasya māyau
Kind of hymn
Paustika (Prosperity/Prestige); also Rajakarmani (royal/eminence) in function
What it is for
Acquisition and consolidation of varcas—charismatic brilliance, victorious authority, and social ascendancy—so the beneficiary ‘shines’ among rivals and succeeds in contest, leadership, and public life.
Who it is for
Kings/rajaṇyas and their households, warriors and chariot-fighters, aspirants to office or public authority, and brāhmaṇa officiants seeking tejas and esteem for patron and rite.
Also used as
- Rājakarmāṇi (royal/eminence)
- Kṣātrika (martial coloration)
- Śāntika (harmonizing ‘saṃvidāna’ tone, secondarily)
The deity
Tvís/Várchas is the Atharvanic personification of radiant presence—visible brilliance, persuasive charisma, and the authoritative ‘shine’ that makes one eminent among peers. She is imagined as dwelling in powerful animals, sacred fire, the sun, royal persons, and instruments of victory, and can be invited to ‘take up residence’ in the beneficiary.
Powers of the deity
- Grants varcas (radiant prestige, attractiveness, public recognition)
- Confers kṣātra-tejas: commanding authority, courage, and victory
- Stabilizes social standing through concord (saṃvidāna) rather than conflict
- Animates instruments of success (chariot, axle, horse, prize/vāja) with efficacy
- Aligns the beneficiary with Indra-like sovereignty and triumph
Why the deity is called
To draw splendour from its archetypal reservoirs (lion/tiger/panther, Agni, Sūrya, wind/rain, Varuṇa’s śuṣma, royal discipline and strategy) and install it in the reciter/patron as enduring, publicly effective eminence.
The seer
- Atharvanic seer (Anukramaṇī attribution varies; transmitted as a varcasyam-prayoga)Atharvan. Paustika and rājakarman charms: acquisition of varcas (splendour/charisma), tejas, social eminence, and victory through analogical ‘transfer’ from potent beings and institutions.
Other hymns of this seer
- AV 6.9 (varcasyam-type charm, related prestige-accretion motifs)
- AV 6.107 (tejas/varcas-related prosperity tone; Atharvanic paustika milieu)
- AV 3.12 (royal/eminence coloration within paustika usage; tradition-level association)
Preparing for the rite
- Choose a clean, auspicious space near the household fire or a maintained ritual fire (Agni as seat of tvís).
- Perform basic ācamana and mental saṃkalpa: ‘varcas and victory for [name].’
- If used for royal/contest purposes, place symbolic implements before the fire: a small wheel/axle token, a whip or rein, or a metal piece representing the chariot.
The rite
- Recite the four mantras in Anuṣṭubh cadence, keeping the refrain-like closing (‘indram… sā na aitu varcasā saṃvidānā’) steady and emphatic.
- At each locus named (Agni/Sūrya, chariot/axle, horse/bull, wind/rain), gesture toward its emblem: fire, sun-direction (east), chariot token, horse token, etc.
- Conclude by touching the crown/forehead and heart of the beneficiary (or oneself) to ‘seat’ varcas in speech, sight, and resolve.
What it needs
- Ritual fire (or lamp)
- Clean water for ācamana
- Optional: ghee for feeding Agni
- Optional: chariot/axle token (metal/wood), horse-hair thread or rein-like cord as a symbolic band
When
Preferably at sunrise or before public appearance/assembly; also before travel, contest, or royal audience.
The main substance
Agni (ritual fire/lamp) as the primary ‘seat’ for calling and installing tvís/varcas
Amulets
- Horse-hair or braided thread worn as a simple band (symbolic of aśva-vāja)
- Small metal wheel/axle charm (ratha/akṣa emblem)
How it is prepared
Keep a steady flame; optionally offer a small spoon of ghee before the first recitation and again at the refrain’s end, then touch the warmed hands to forehead/heart to ‘carry’ varcas.
Frequently Asked Questions
Varcas is radiant splendour—charisma, authoritative presence, and the kind of brilliance that makes one respected and successful in public life.
It presents splendour as the very source of sovereignty: Indra’s kingship is modeled as arising from Várchas, so invoking her is invoking the root of victorious authority.
No. While it has strong royal and martial coloring (chariot, horse, victory), it can also be used by anyone seeking esteem, confident speech, and recognized capability—especially before assemblies or important undertakings.
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