Atharva Veda 4.27.2: Kanda 4, Anuvaka 3, Sukta 27, Mantra 2
Sukta 27
उत्स॒मक्षि॑तं॒ व्यच॑न्ति॒ ये सदा॒ य आ॑सि॒ञ्चन्ति॒ रस॒मोष॑धीषु । पु॒रो द॑धे मरुतः॒ पृश्नि॑मातृंस्ते नो॑ मुञ्च॒न्त्वंह॑सः
utsám ákṣitaṃ ví acanti yé sadā́ yá āsíñcanti rásam óṣadhīṣu | puró dadhé marutaḥ pṛ́śni-mātṝṃs té no muñcántv áṃhasaḥ ||
They who set flowing the unfailing spring for ever, who pour the sap within the herbs—those Maruts, Pṛśni’s sons, who set themselves before us as defence—let them release us from distress.
ผู้ใดทำให้บ่อน้ำที่ไม่เหือดแห้งไหลรินตลอดกาล ผู้ใดเทน้ำเลี้ยงลงในหมู่โอษธี (oṣadhī: สมุนไพร/พืชยา) มารุตเหล่านั้น บุตรแห่งปฤศนี (Pṛśni) ผู้ตั้งตนอยู่เบื้องหน้าเราเป็นเกราะกำบัง—ขอให้ท่านปลดปล่อยเราจากความคับแค้น (aṃhas)
Rishi: Atharvanic tradition
Devata: Marutas (Pṛśni-mātṛ)
Chandas: Anuṣṭubh
Primary: adbhuta
Secondary: shanta
Sāyaṇa reads the Maruts as controllers of rain and vegetal vitality: they ‘set in motion’ the inexhaustible spring (utsam akṣitam) and ‘infuse’ rasa into oṣadhis, thereby enabling medicines and nourishment. ‘Puro dadhe’ is interpreted as protective precedence—placing themselves in front like a shield. The therapeutic implication is that the same agents who generate herbal potency can also remove the binding aṃhas.
To obtain release from aṃhas by invoking the Maruts as rain-bringers who generate rasa (sap/essence) in medicinal plants and stand as protective vanguard.
Wasting/dryness-type affliction framed as loss of rasa/renewal; generalized aṃhas.
Invokes rain/spring imagery to restore rasa in herbs and, by extension, in the patient; protective vanguard removes obstructive harm.
Rasa-dhātu replenishment and kṣaya (depletion) support; strengthening of ojas through nourishment symbolism.
Convalescence support, fatigue/dehydration metaphors; restoring ‘resources’ and protective boundaries during stress/illness.
bhaisajya
Household/patient needing renewal and protection.
To recharge medicinal potency and secure apotropaic defense, resulting in release from aṃhas.
Mythic causation: naming the cosmic act (spring-flow, sap-infusion) to replicate it locally in herbs and body.
Wasting influences, ill-omens, and hostile unseen factors that ‘dry’ vitality.
Vegetal abundance; sustained resources (unfailing spring).
Maruts who keep an unfailing spring flowing and who pour rasa (sap/essence) into herbs; as Pṛśni’s sons they stand in front as defense—may they release us from aṃhas.
The mind’s ‘dryness’ is rehydrated: inner springs are asked to become inexhaustible, and vitality (rasa) to return to one’s healing resources (oṣadhi), while protective boundaries are set (puro dadhe).
Life renews when source and circulation are restored: a steady spring and living sap symbolize resilience, immunity, and the capacity to regenerate after depletion.
- उत्स (utsa)
- inexhaustible inner source; renewal, emotional hydration
- अक्षित (akṣita)
- sustainable vitality; non-wasting resilience
- रसम् (rasam)
- life-essence; nourishment; the ‘taste’ of living
- ओषधीषु (oṣadhīṣu)
- healing capacities in nature and in the body
- पृश्निमातॄन् (pṛśni-mātṝn)
- storm-born vitality; maternal matrix of nourishment
- पुरो दधे (puro dadhe)
- protective vanguard; boundary-setting against harm
- अंहस् (aṃhas)
- pollution and constriction that blocks flow
Restoring inner ‘spring’ and circulating rasa through the whole system.
svadhisthana
slow_meditative
A clear spring at the navel/pelvis region flowing upward; green-gold sap entering every ‘herb-cell’ of the body.
Replenished calm; receptive, nourished awareness.
Chant 11 or 21 times; sip water mindfully afterward, imagining it as utsa-water carrying rasa.
Even, flowing; slightly lengthen utsám and rásam to evoke ‘pouring’.
Keep clarity on utsám akṣitám; articulate āsiñcanti (nasal cluster) and oṣadhīṣu.
Distinguish ṣ in oṣadhīṣu from s in rasa., Maintain nasalization in āsiñcanti (ā-si-ñ-ca-nti)., pṛśni-mātṛn: keep ṛ short and clear.
Soft but steady, like pouring water.
If used with herbs/water, recite once per ingredient/handful as a ‘charging’ act.
21
Recovery from illness, fatigue, or emotional depletion; when starting a herbal regimen.
Before preparing/consuming herbal remedies; when feeling ‘dry’ or depleted; during seasonal transitions.
Sense of replenishment, steadier recovery mindset, protective reassurance.
Use herbs safely (allergies/interactions); mantra is supportive, not a substitute for treatment.
(1) उत्स॒मक्षि॑तं → उत्सम् + अक्षितम् (अ-क्षि/अक्षि-क्त; विशेषणम्). (2) व्यच॑न्ति → वि + अचन्ति (उपसर्ग-संयोगः). (3) आ॑सि॒ञ्चन्ति → आ + सिञ्चन्ति. (4) रस॒मोष॑धीषु → रसम् + ओषधीषु (अ + ओ → ओ; संधिः). (5) पु॒रो द॑धे → पुरः + दधे (विसर्ग-लोपः/पदसन्धिः). (6) पृश्नि॑मातृंस्ते → पृश्निमातॄन् + ते (न् + त → ंस्/न्त्स्-प्रकारः; वैदिक-पदपाठे द्वितीया-बहुवचनम् ‘-ॄन्’). (7) नो॑ → नः (एन्क्लिटिक-रूपम्). (8) मुञ्च॒न्त्वंह॑सः → मुञ्चन्तु + अंहसः (उ + अ → व्-अ/त्व्-प्रक्षेपः; वैदिक-सन्धि).
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