Atharva Veda 1.33.2: Kanda 1, Anuvaka 4, Sukta 33, Mantra 2
Sukta 33
यासां॒ राजा॒ वरु॑णो॒ याति॒ मध्ये॑ सत्यानृ॒ते अ॑व॒पश्य॒न् जना॑नाम्। या अ॒ग्निं गर्भं॑ दधि॒रे सु॒वर्णा॒स्ता न॒ आपः॒ शं स्यो॒ना भ॑वन्तु
yā́sāṃ rājā́ váruṇo yā́ti mádhye satyā́nṛte avapáśyan jánānām | yā́ agníṃ gárbhaṃ dadhiré suvarṇā́s tā́ na ā́paḥ śáṃ syónā bhavantu
In whose midmost space King Varuṇa moves, looking down on men, discerning truth and falsehood;—the Waters which have set Agni as an embryo within them, those golden Waters—may they be for us kindly, bringing weal.
Em cujo espaço do meio o rei Varuṇa se move, olhando de cima os homens, discernindo verdade e falsidade; — as Águas que trouxeram Agni como embrião em seu seio, essas Águas douradas — que nos sejam benignas, trazendo bem-estar.
The meaning
What it says
A praise-and-request to the Waters: Varuṇa moves within them as king, discerning truth/falsehood among humans; these waters are ‘golden’ and hold Agni as an embryo; may they be soothing and welfare-bringing for us.
The inner meaning
The mind is asked to become ‘water-like’: clear, morally accountable (Varuṇa), and capable of holding transformative heat (Agni-garbha) without burning—i.e., disciplined emotion, truthful speech, and purifying insight.
The truth in it
Purification is not mere washing; it is alignment with truth (ṛta) and the capacity to transform (tejas) without harm. What sustains life (water) also judges and reorders life when joined to ethical law (Varuṇa).
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Śānti (Apotropaic purification by waters)
Its aim
To secure purifying, truth-guarded, non-harmful waters for bathing/sprinkling—removing pollution, calming affliction, and establishing well-being under Varuṇa’s moral oversight.
Word by Word
Pada patha
यासाम् । राजा । वरुणः । याति । मध्ये । सत्य-अनृते । अव-पश्यन् । जनानाम् । याः । अग्निम् । गर्भम् । दधिरे । सुवर्णाः । ताः । नः । आपः । शम् । स्योनाः । भवन्तु
- यासाम्
- of which (women/ones)of which (waters); relative genitive—those waters whose special power is being invokedPronounस्त्रीलिङ्ग; षष्ठी; बहुवचनRole सम्बन्ध (षष्ठी-सम्बन्धः)Root यद् (सर्वनाम-प्रातिपदिक) → या
- राजा
- kingthe King; sovereign regulator (epithet stressing juridical authority)Nounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot राजन् (प्रातिपदिक)
- वरुणः
- VaruṇaVaruṇa; lord of ṛta, moral surveillance, and binding/releasing—here guarantor of truth in the watersNoun (Proper)पुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (राजा इति विशेषण-सम्बन्धेन)Root वरुण (प्रातिपदिक)
- याति
- goesgoes, moves, proceeds; continual pervasion/inspectionVerbलट्; प्रथमपुरुष; एकवचनRole क्रियाRoot या (धातु)
- मध्ये
- in the midstin the midst; within, among (the waters/men)Nounनपुंसकलिङ्ग; सप्तमी; एकवचनRole अधिकरणRoot मध्य (प्रातिपदिक)
- सत्यानृते
- in truth and untruthNoun (compound)नपुंसकलिङ्ग; सप्तमी; द्विवचन (द्वन्द्वे)Role अधिकरणRoot सत्य + अनृत (प्रातिपदिक-द्वन्द्व/समाहार-भावः)
- अवपश्यन्
- observing, looking down uponlooking down upon, overseeing; vigilant inspection (Varuṇa’s ‘spying’ function)Verb (participle)वर्तमान-कृदन्त (शतृ); पुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (वरुणस्य विशेषणम्)Root दृश् (धातु) + अव (उपसर्ग)
- जनानाम्
- of peopleof the peoples/men; human community subject to moral orderNounपुंलिङ्ग; षष्ठी; बहुवचनRole सम्बन्ध (षष्ठी-सम्बन्धः)Root जन (प्रातिपदिक)
- याः
- which (waters)which (waters); relative plural nominativePronounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक) → या
- अग्निम्
- Agni, fireAgni; fire as purifier and ritual principle—also the ‘heat’ within watersNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot अग्नि (प्रातिपदिक)
- गर्भम्
- as an embryo; in the wombas embryo/womb; the contained seed-principle, latent potencyNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (अग्निम् इति कर्मणः विशेषण/अप्पोजिशन)Root गर्भ (प्रातिपदिक)
- दधिरे
- they placed/heldhave placed/held; bear within (as a womb bears an embryo)Verbलिट् (परिपूर्ण/परोक्श); प्रथमपुरुष; बहुवचन; आत्मनेपदRole क्रियाRoot धा (धातु) [दधा-]
- सुवर्णाः
- golden, fair-brightgolden, of good lustre; auspicious, shining, life-giving (Sayana: śobhanavarṇāḥ/tejasvinyaḥ)Adjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (याः इत्यस्य विशेषणम्)Root सुवर्ण (प्रातिपदिक)
- ताः
- thosethose (same waters); demonstrative resumption for the blessingPronounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot तद् (सर्वनाम-प्रातिपदिक) → सा/ताः
- नः
- for us / ourfor us, to us; beneficiary of the ritePronounषष्ठी; बहुवचन (एन्क्लिटिक)Role सम्प्रदान/सम्बन्ध (अस्माकम्/अस्मभ्यं-भावः)Root अस्मद् (सर्वनाम)
- आपः
- waterswaters; healing and purifying agents, carriers of medicinal efficacyNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot आप् (प्रातिपदिक; जलवाचक)
- शम्
- well-being, auspiciouslyweal, welfare, healing peace; apotropaic ‘well-being’ formulaIndeclinableअव्ययRole प्रकार/फल (क्रियाविशेषणम्)Root शम् (अव्यय/निपात; ‘कल्याणे’)
- स्योनाः
- kindly, gentle, soothingkindly, gentle, soothing; ‘restful’ waters that do not harm but nurtureAdjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृ-विशेषणम् (आपः)Root स्योन (प्रातिपदिक)
- भवन्तु
- may they be / let them becomelet them be; optative benediction effecting the desired stateVerbलोट्; प्रथमपुरुष; बहुवचनRole क्रिया (आशीर्वाद/विधिलिङ्गार्थः)Root भू (धातु)
Sandhi Notes
- यासाम् | राजा | वरुणः | याति | मध्ये | सत्य-अनृते (सत्यानृते) | अव-पश्यन् (अवपश्यन्) | जनानाम् | याः | अग्निम् | गर्भम् | दधिरे | सुवर्णाः | ताः | नः | आपः | शम् | स्योनाः | भवन्तु । मुख्य-सन्धयः:
- (1) सत्य + अनृते → सत्यानृते (स्वर-सन्धि; अ + अ → आ)
- (2) अव + पश्यन् → अवपश्यन् (उपसर्ग-संयोग)
- (3) ताः + नः → ता नः (विसर्ग/दीर्घान्त-प्रगृह्यभावेन पदविभागः; संहितायां ताः नः इति)
Seer, deity and metre
- Rishi
- Atharvanic tradition
- Devata
- Āpaḥ (Waters), with Varuṇa as sovereign overseer; Agni as immanent embryo-principle
- Chandas
- Anuṣṭubh (4 pādas of ~8 syllables; Atharvanic anuṣṭubh style)
- Rasa
- Shanta and Adbhuta
Sayana takes the verse as a praise-and-benediction to the Waters: Varuṇa, as rājā and guardian of ṛta, ‘moves among’ them and surveys mankind, distinguishing satya from anṛta. The Waters are ‘golden’ by brilliance and auspiciousness, and are said to ‘bear Agni as a garbha’—either (i) the latent fiery principle within waters (tejas), or (ii) Agni produced from waters (lightning/solar heat), hence their purificatory and healing capacity. The closing optative is a direct śānti-prayoga: may the Waters become śam (welfare) and syonāḥ (gentle, non-injurious) for the sacrificer/patient.
Unknown (Āpaḥ-sūkta tradition; often treated as Atharvanic transmission)
Purification rites, water-consecration, śānti and bhaisajya usage in domestic ritual.
Represents the Atharvan healer-priest who sacralizes ordinary water into a moral and medicinal agent under Varuṇa’s ṛta.
Āpaḥ (Waters) with Varuṇa; Agni as immanent garbha
Waters as universal purifier and life-medium; Varuṇa as sovereign of ṛta who ‘moves in their midst’; Agni as hidden tejas enabling cleansing and renewal.
Cleansing of contamination (aśauca), feverish agitation, and psychosomatic distress through cooling/soothing purification; restoration of vitality via ‘tejas-in-water’.
Apotropaic: wards off impurity, moral fault, and socially dangerous pollution; places the user under Varuṇa’s truthful gaze.
4 pādas (8+8+8+8), with Atharvanic flexibility in sandhi and resolution.
Moral-theological compounds (satyānṛte) can compress/expand syllable feel; cadence often slightly ‘heavier’ than later classical anuṣṭubh.
Even, steady, incantatory—suited to sprinkling/bathing actions.
Creates a calm, regulated breath and a sense of being ‘seen’ by order (Varuṇa), enhancing the psychological efficacy of purification.
Prepare a clean vessel of water (ideally from a flowing source); seat the patient/beneficiary facing east.
Kindle or maintain a small fire (or symbolically invoke Agni) to align the ‘Agni-garbha’ motif with the water.
Recite AV 1.33.2 over the water, holding the vessel; optionally stir with kuśa-grass to ‘awaken’ the mantra’s potency.
Sprinkle (prokṣaṇa) the beneficiary on head and limbs, or administer a sip (ācamana) depending on the ailment/pollution addressed.
Conclude with a second sprinkling around the space (paryukṣaṇa) to extend Varuṇa’s satya/anṛta surveillance as protective boundary.
Kauśika Sūtra: water-consecration and sprinkling rites (āpyāyana/āpaḥ-prayoga) associated with AV 1.33; employed in śānti and bhaiṣajya contexts where mantras to the Waters are recited over water for prokṣaṇa (sprinkling) and snāna (lustration).
Atharvan/Brahman officiant as mantra-technologist: consecrates water by recitation, supervises purity rules, and applies the water through sprinkling/sipping as the operative karman.
Consecrate water for morning purification, post-illness cleansing, post-funeral-contact purification, or before entering a shrine/threshold.
Dawn, before rites, after exposure to impurity; also during epidemics/fever seasons as preventive śānti.
Atharvan-style domestic priest (or householder) recites while touching/raising water vessel and sprinkling.
General Kauśika water-sprinkling (prokṣaṇa) and śānti contexts; exact sūtra varies by rite and school transmission.
Use as a spoken intention over bathing water; mindful sprinkling at doorway/bedside during recovery.
Āpaḥ (consecrated waters); Agni (as garbha/latent heat within waters); Suvarṇa (golden brilliance; sometimes ritually echoed by gold contact or ‘golden’ water imagery)
Āpaḥ: consecrated water used for sipping (ācamana), sprinkling (prokṣaṇa), bathing (snāna).
Agni as garbha: hidden heat/tejas that ‘cooks’ impurities into purity without scorching.
suvarṇa (gold) as radiance/auspiciousness; sometimes ritually echoed by placing gold in water
Water is the solvent of disorder; gold is incorruptible clarity; Agni-in-water is disciplined transformation; Varuṇa is the ethical ‘lens’ ensuring purification is truthful, not merely cosmetic.
General impurity-related affliction; anxiety/guilt-associated distress; ritual pollution believed to invite illness.
Consecration of water as ethically ‘true’ and non-harmful; bathing/sprinkling to dissolve pollution; invoking tejas (Agni-garbha) for internal reset.
Āpaḥ as śīta/saumya pacifier of pitta/rajas; ‘Agni in water’ aligns with balanced agni (metabolic/transformative power) rather than excess heat.
Hygiene + stress reduction via ritualized cleansing; mindfulness of integrity reducing rumination and somatic tension.
Self/household using water for bathing, sipping, or sprinkling.
Make the waters safe, benevolent, and welfare-bringing under Varuṇa’s discernment; remove unseen harm and restore śam.
Sacral naming + divine surveillance (Varuṇa) + ‘embryo-fire’ imagery to transmute ordinary water into a purifying pharmakon.
Pollution (aśauca), malevolent influence, consequences of untruth/ethical breach.
- आपः (āpaḥ)
- purification, life-support, solvent of pollution; carrier of blessings
- वरुण (varuṇa)
- moral oversight, oath/truth-keeping, restraint, cosmic order
- सत्य-अनृते (satyānṛte)
- ethical discernment; inner honesty vs self-deception
- अग्निं गर्भम् (agniṃ garbham)
- latent transformative energy/tejas held safely within calmness
- सुवर्णाः (suvarṇāḥ)
- auspicious radiance, purity, incorruptibility; healing brilliance
- शम् (śam)
- pacification of affliction; settling of nerves and conflict
- स्योनाः (syonāḥ)
- non-harmful medicine; nurturing environment
‘Truth-cleansing’: visualize the mind as clear water under Varuṇa’s honest gaze.
viśuddha (truth/speech) and ājñā (discernment)
Slow nasal breathing with gentle kumbhaka after each pāda; exhale imagining impurities dissolving into water.
Golden water washing through the body; a small, steady inner flame (Agni-garbha) restoring balance.
Sattvic clarity with ethical resolve.
Chant before bathing; keep a vow of truthful speech for the day as the ‘seal’ of Varuṇa.
Vedic accent as transmitted: maintain udātta on marked syllables; avoid flattening svarita in compounds like satyānṛte.
Keep a slight lift on udātta syllables; let svarita ‘fall’ gently—especially around varuṇo yāti madhye.
Clear, cool, and steady; avoid harshness to match śānti intent.
Best paired with physical action: touch water vessel on ‘āpaḥ’, sprinkle on ‘śaṃ syonāḥ’ as the sealing phrase.
3 times
After exposure to negativity/conflict; before medical care; during recovery; before starting a vow or important conversation requiring truth.
Over bathing water, drinking water (a small sip), or sprinkling at bedside/doorway.
Calmer mind, sense of protection, ritual cleanliness; supportive environment for healing and truthful communication.
Not a substitute for medical treatment; if using actual gold in water, ensure purity/safety (avoid contaminants).
No explicit herb appears in this verse; the operative ‘substance’ is water itself, sacralized by Varuṇa’s moral jurisdiction and by the doctrine that waters contain Agni as garbha. In Atharvanic medicine, such water functions as a universal solvent/purifier: it carries the mantra’s efficacy into the body via sprinkling, bathing, or sipping, substituting for (or amplifying) pharmacological herbs.
Varuṇa is styled rājā, projecting a model of sovereignty onto cosmic and social order: humans (janāḥ) are surveilled and judged for satya/anṛta. The priestly operator mediates access to ‘truth-guarded’ waters through correct recitation and procedure, reinforcing a hierarchy where ritual expertise regulates purity, welfare, and moral legitimacy.
The diction is largely RV-compatible (Varuṇa as overseer of ṛta; waters as purifiers), but the Atharvanic tendency is to press cosmological motifs into direct domestic efficacy: the optative benediction ‘tā na āpaḥ śaṃ syonā bhavantu’ is strongly performative and pragmatic. The ‘Agni as garbha in the waters’ image is RV-attested in related forms, yet here it is harnessed explicitly to make the waters ‘gentle’ and ‘weal-bringing’ for immediate use.
Gopatha Brahmana broadly legitimizes Atharvanic mantras by framing them as effective through correct knowledge (vidyā) and application (prayoga), especially in śānti and bhaiṣajya. For water-mantras, its logic aligns with the idea that waters are carriers of ṛta and purification; when consecrated by Atharvanic speech, they become a controlled medium that removes impurity and restores order—precisely the function invoked here through Varuṇa’s discernment of satya/anṛta and the ‘Agni-garbha’ potency.
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