Atharva Veda 4.29.6: Kanda 4, Anuvaka 3, Sukta 29, Mantra 6
Sukta 29
यौ मेधा॑तिथि॒मव॑थो॒ यौ त्रि॒शोकं॒ मित्रा॑वरुणावु॒शनां॑ का॒व्यं यौ। यौ गोत॑म॒मव॑थः प्रोत मुद्ग॑लं तौ नो॑ मुञ्चत॒मंह॑सः
yáu medhā́tithim ávathaḥ yáu triśókaṃ mitrā́varuṇāv uśánāṃ kā́vyaṃ yáu | yáu gótamam ávathaḥ próta mudgálaṃ táu no muñcatam áṃhasaḥ ||
Ye Twain who succoured Medhātithi, who helped Triśoka—O Mitra-Varuṇa—who aided Uśanā Kāvya; who helped Gotama, and Prota, and Mudgala: do ye release us from distress and sin.
โอ้ท่านทั้งสอง ผู้เคยคุ้มครองเมธาติถิ (Medhātithi) ผู้เคยช่วยตรีโศกะ (Triśoka)—โอ้ มิตระ-วรุณะ (Mitra-Varuṇa); ผู้เคยเกื้อหนุนอุศนา กาวยะ (Uśanā Kāvya); ผู้เคยช่วยโคตมะ (Gotama) โปรตะ (Prota) และมุทคละ (Mudgala)—ขอท่านทั้งสองจงปลดปล่อยเราจากความคับแค้นและบาปเคราะห์ (aṃhas)
The meaning
What it says
Mitra-Varuṇa are invoked as helpers of Medhātithi, Triśoka, Uśanā Kāvya, Gotama, Prota, and Mudgala; they are asked again to release us from aṃhas (distress/sin).
The inner meaning
Calling a lineage of rescued exemplars functions like therapy through tradition: ‘others were freed; therefore freedom is possible for me’—the inner bond loosens.
The truth in it
Moral order is not only punitive; it is also restorative. When one appeals to truth and covenant with sincerity, the very powers that bind can also liberate.
What it is for
- Kind of hymn
- Bhaisajya / Apotropaic (mocana from aṃhas; Varuṇa-bond logic)
Its aim
To secure release from misfortune/sin by invoking Mitra-Varuṇa’s established salvific record.
Word by Word
Pada patha
यौ । मेधातिथिम् । अवथः । यौ । त्रिशोकम् । मित्रावरुणौ । उशनाम् । काव्यम् । यौ । यौ । गोतमम् । अवथः । प्रोत । मुद्गलम् । तौ । नः । मुञ्चतम् । अंहसः ।
- यौ
- the two whoyou two (Mitra-Varuṇa)Pronounपुंलिङ्गः, प्रथमा-द्विवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक) → यौ
- मेधातिथिम्
- MedhātithiMedhātithi (seer/beneficiary); ‘guest of wisdom’ as rescued exemplarNoun (proper name)पुंलिङ्गः, द्वितीया-एकवचनम्Role KarmaRoot मेधातिथि (प्रातिपदिक)
- अवथः
- you two protectedyou two aided/protectedVerbलिट् (परोक्षभूत/परफेक्ट), मध्यमपुरुषः, द्विवचनम्, परस्मैपदम्Role क्रियाRoot अव् (रक्षणे)
- यौ
- the two whoyou twoPronounपुंलिङ्गः, प्रथमा-द्विवचनम्Role KartāRoot यद् → यौ
- त्रिशोकम्
- TriśokaNoun (epithet/proper name)पुंलिङ्गः, द्वितीया-एकवचनम्Role KarmaRoot त्रि-शोक (प्रातिपदिक)
- मित्रावरुणौ
- Mitra and VaruṇaNoun (dual deity)पुंलिङ्गः, प्रथमा-द्विवचनम्Role KartāRoot मित्र + वरुण (प्रातिपदिक-द्वन्द्व)
- उशनाम्
- Uśanā (Uśanas)Uśanā (Kāvya/Śukra), the inspired poet; here as one aidedNoun (proper name)पुंलिङ्गः, द्वितीया-एकवचनम् (वैदिक-रूपम्)Role KarmaRoot उशना (प्रातिपदिक; उशना/उशनस् = उशना काव्यः)
- काव्यम्
- the poet/seer (Kāvya)Kāvya (patronymic/poetic epithet of Uśanā); also ‘poet’s’ powerNoun/Adjectiveनपुंसकलिङ्गः, द्वितीया-एकवचनम्Role KarmaRoot काव्य (प्रातिपदिक)
- यौ
- the two whoyou two (resumptive)Pronounपुंलिङ्गः, प्रथमा-द्विवचनम्Role KartāRoot यद् → यौ
- यौ
- the two whoyou two (metrical/recitational repetition in some transmissions)Pronounपुंलिङ्गः, प्रथमा-द्विवचनम्Role KartāRoot यद् → यौ
- गौतमम्
- GautamaNoun (proper name)पुंलिङ्गः, द्वितीया-एकवचनम्Role KarmaRoot गौतम (प्रातिपदिक)
- अवथः
- you two protectedyou two aided/protectedVerbलिट्, मध्यमपुरुषः, द्विवचनम्, परस्मैपदम्Role क्रियाRoot अव् (रक्षणे)
- प्रोत
- bound/fastenedProta (proper name; rescued person)Participleक्त (भूतकर्मणि), पुंलिङ्गः, द्वितीया-एकवचनम् (अर्थतः ‘बद्धम्/प्रोतम्’)Role KarmaRoot प्र + अव्/उ (प्रोत = √वे/√उ ‘to weave/fasten’ का क्त-रूप; वैदिक प्रयोग)
- मुद्गलम्
- MudgalaMudgala (hero/ṛṣi); beneficiary of aidNoun (proper name)पुंलिङ्गः, द्वितीया-एकवचनम्Role KarmaRoot मुद्गल (प्रातिपदिक)
- तौ
- those twoPronounपुंलिङ्गः, प्रथमा-द्विवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक) → तौ
- नः
- for us / of ususPronounषष्ठी/चतुर्थी-बहुवचनम् (एन्क्लिटिक)Role SampradānaRoot अस्मद् (सर्वनाम)
- मुञ्चतम्
- release (you two)!release (from bonds/evil)Verbलोट् (आज्ञार्थ), मध्यमपुरुषः, द्विवचनम्, परस्मैपदम्Role क्रियाRoot मुच् (मोचने)
- अंहसः
- from distress/sin/evilfrom aṃhas: sin, distress, affliction, perilNounनपुंसकलिङ्गः, पञ्चमी-एकवचनम् (अपादान)Role ApādānaRoot अंहस् (प्रातिपदिक)
Sandhi Notes
- यौ मेधातिथिम् अवथः | यौ त्रिशोकम् मित्रावरुणौ उशनाम् काव्यम् यौ | यौ गौतमम् अवथः प्रोत(म्) मुद्गलम् | तौ नः मुञ्चतम् अंहसः ||
- 1) मित्रा॑वरुणावु॒शनां॑ → मित्रावरुणौ + उशनाम् (औ + उ = आव्/आवु; वैदिक संधि-रूप).
- 2) तौ नो॑ → तौ + नः (एन्क्लिटिक ‘नः’).
- 3) मुञ्चत॒मंह॑सः → मुञ्चतम् + अंहसः (म् + अ = मं; अनुस्वार-संधि).
- 4) प्रोत मुद्गलम्: पाठभेदानुसार ‘प्रोतम्’ (क्त) अपेक्षित
- मन्त्रपाठे ‘प्रोत’ इति संहितारूपम्।
Seer, deity and metre
- Rishi
- As per Atharvanic anukramaṇī tradition for 4.29.
- Devata
- Mitra-Varuṇa.
- Chandas
- Triṣṭubh-like (catalogue + refrain).
- Rasa
- Shanta and Karuna
Sāyaṇa continues the ‘list of deliverances’ as mantra-proof: the gods’ former rescues are invoked to compel present rescue. ‘Uśanā Kāvya’ is read as the famed inspired poet; his inclusion underscores that even the mighty fall into aṃhas and are released by Mitra-Varuṇa, hence the petitioner’s claim is legitimate.
Atharvanic anukramaṇī tradition (for AVŚ 4.29)
Apotropaic bond-release through Mitra-Varuṇa; catalogic persuasion as Atharvanic technique.
Reinforces the refrain as the operative core; the name-list extends the ‘legal precedent’ of divine mercy across multiple lineages.
Mitra-Varuṇa
Upholders of ṛta who regulate bonds (pāśa) and social trust; they adjudicate and restore equilibrium.
Soothes guilt-driven distress; supports recovery from ‘bonded’ conditions (fear, obsession, curse-thought).
Release from binding misfortune; restoration of social standing and inner peace.
Irregular long pādas with repeated yau…yau…; closes with refrain.
Repetition (yau…yau) creates mantraic pulse more than strict metrical regularity; oral recitation often inserts micro-pauses at each name.
Rolling accumulation; climactic release in final imperative.
Induces a sense of being argued-for and defended; the closing line feels like a decisive untying.
Bind a light cord around the patient’s wrist or place a knotted cord near the head as the ‘aṃhas/pāśa’ token.
Recite the mantra once or thrice; at each ‘muñcatam’ loosen one knot or unwind one turn.
Dispose of the cord away from the dwelling (or into water) to externalize the removed aṃhas.
Seal with a benediction to Mitra (social concord) and Varuṇa (moral order), restoring the patient to community.
Kauśika Sūtra: release-from-bond/distress applications for Mitra-Varuṇa mantras (edition-dependent crosswalk for AVŚ 4.29.6).
Atharvan priest as ritual technician coordinating speech-act (‘muñcatam’) with untying and disposal.
Use in household reconciliation, after conflicts, after broken promises, or when ‘bad luck’ follows moral unease; can accompany simple vow renewal to truthfulness.
Evening recitation with water offering; or after a cleansing bath as symbolic ‘unbinding’.
If formalized, Atharvan priest leads confession/appeasement and recites refrain as release.
Mantra for making amends: recite, then take one restorative action (message, apology, restitution).
Implicit Varuṇa-water symbolism; not explicit.
No physical materia; efficacy is juridical-cosmic—order itself is the medicine.
Aṃhas—distress/sin, binding misfortune; can include anxiety, depression-like heaviness, or curse-belief.
Invocation of Mitra-Varuṇa as bond-releasers; repetition entrains calm and reinforces expectation of liberation.
Conceptually reduces vāta-like constriction and rajas-tamas burden by restoring sattvic order (ṛta/satya).
Stress from guilt/relationship rupture; rumination; ‘stuckness’ after failure—mantra as structured cognitive-emotional release ritual.
Patron/household/community member under distress or moral-ritual burden.
Mocana from aṃhas by appealing to Mitra-Varuṇa’s history of aid; restore auspiciousness and freedom.
Precedent invocation + refrain; dual-deity legal-magical petition; repetition as binding-to-unbinding reversal.
Binding consequences of transgression, social hostility, recurring bad luck.
- मित्रावरुणौ (mitrāvaruṇau)
- social harmony + moral law as a single restorative system
- अंहस् (aṃhas)
- karmic/psychic constriction; misfortune that feels ‘earned’ or ‘stuck’
- मुञ्चतम् (muñcatam)
- untying the knot; restoring breath, agency, and rightful place
Release from inner contracts that harm: renew healthy covenant (Mitra) under moral clarity (Varuṇa).
anahata
4-6 breathing (inhale 4, exhale 6) while mentally repeating ‘tau no muñcatam’.
A dark rope around the torso loosens with each exhale; two lights (gold/blue) straighten the rope into a protective boundary rather than a binding noose.
Quiet remorse transforming into relief.
End with a short satya-sankalpa (truth-intention) spoken aloud; keep it realistic and actionable.
Maintain steady cadence through repeated yau; elevate slightly on mitrāvaruṇau; strong cadence on final refrain.
Do not blur double ‘yau yau’—articulate clearly; treat ‘tau no muñcatam aṃhasaḥ’ as a single decisive unit.
Calm, pleading-then-resolute; refrain spoken with certainty.
This verse pairs naturally with 4.29.5; reciting both creates a fuller ‘precedent net’ before the release command.
9 times
After disputes, broken trust, workplace/contract stress, or persistent guilt and self-blame.
After acknowledging fault or clarifying confusion; before sleep to release rumination; before difficult conversations to restore Mitra (friendship).
Emotional lightening, improved clarity for reparative action, sense of protection under moral order.
If distress is severe or includes self-harm ideation, seek professional support; mantra is adjunctive.
Again, no materia medica is named; the ‘substance’ is the cord/knot used in performance. The mantra’s semantics (‘release’) is engineered to coincide with a tactile unbinding, producing a multimodal cure.
By naming eminent seers (Gotama, Uśanā, etc.), the hymn leverages elite memory to authorize household ritual. The gods’ role as enforcers of oath/order implies a society where misfortune is morally and juridically construed.
The dual deity address and rescue-catalogue are RV-continuous; Atharvanic innovation lies in the explicit therapeutic/apotropaic framing and the refrain functioning as a performative command.
Gopatha’s bandhu logic would align Mitra with social reintegration and Varuṇa with removal of guilt/bond. The mantra’s truth-force is amplified by enumerating prior ‘true’ rescues, making present release a continuation of cosmic order.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
