Atharva Veda 6.22.2: Kanda 6, Anuvaka 3, Sukta 22, Mantra 2
Sukta 22
पय॑स्वतीः कृणुथा॒प ओष॑धीः शि॒वा यदेज॑था मरुतो रुक्मवक्षसः । ऊर्जं॑ च॒ तत्र॑ सुम॒तिं च॑ पिन्वत॒ यत्रा॑ नरो मरुतः सि॒ञ्चथा॒ मधु॑
páyasvatīḥ kṛṇutha ā́pa óṣadhīḥ śivā́ yád éjatha maruto rukmavakṣasaḥ | ū́rjaṃ ca tátra sumatíṃ ca pinvata yátrā naro marutaḥ siñcáthā mádhu
Make ye the plants sap-rich, O Waters—benign—when ye, O Maruts of the golden breast, bestir yourselves. There do ye swell both nourishment and kindly favour, where, O heroic Maruts, ye pour down sweetness.
โอ้สายน้ำทั้งหลาย จงทำให้พืชโอสถ (oṣadhī) มีน้ำเลี้ยงอุดม และเป็นมงคล; เมื่อพวกท่าน—มรุต (Marut) ผู้มีอกดุจทอง—เริ่มเคลื่อนไหวกึกก้อง. ณ ที่นั้นพวกท่านจงเพิ่มพูนทั้งพลังหล่อเลี้ยง (ūrj) และความกรุณาอันดี (sumati); ณ ที่ซึ่งโอ้มรุตผู้กล้า พวกท่านหลั่งความหวานดุจน้ำผึ้งลงมา.
The meaning
What it says
O Waters, make the plants sap-rich, benign, when you (with the Maruts of golden breast) stir; there swell nourishment and good will where you heroic Maruts pour sweetness.
The inner meaning
When cleansing emotion (waters) and invigorating drive (Maruts) move together, the ‘herbs’ (resources, capacities) become juicy and effective. Sweetness (madhu) symbolizes agreeable healing—medicine that is also kindness.
The truth in it
Life flourishes when purification and energizing forces cooperate; nourishment and goodwill grow where sweetness is consciously ‘poured’ into the system.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Paustika overlap (nourishment through rain and herbs)
Its aim
To increase the medicinal sap and auspiciousness of herbs through the agency of waters and Maruts, thereby strengthening patients and household prosperity.
Word by Word
Pada patha
पय॑स्वतीः । कृ॒णु॒थ॒ । आपः । ओष॑धीः । शि॒वाः । यत् । एज॑थ । म॒रु॒तः । रु॒क्म॒व॒क्ष॒सः । ऊर्ज॑म् । च । तत्र॑ । सु॒म॒तिम् । च । पि॒न्व॒त॒ । यत्र॑ । न॒रः । म॒रु॒तः । सि॒ञ्चथ॑ । मधु॑
- पयस्वतीः
- milk-bearing, rich in milkmilk-rich, sapful; endowed with nourishing fluid (waters making plants ‘milky’/juicy)Adjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचनRole विशेषण (कर्म-सम्बन्धे) / कर्मपद-विशेषणRoot पयस्वत् (प्रातिपदिक)
- कृणुथ
- make, renderye make; effect, render (by your agency)Verbलोट् (आज्ञार्थ); मध्यमपुरुष; बहुवचन; परस्मैपदRole क्रियाRoot कृ (धातु)
- अपः
- watersNounस्त्रीलिङ्ग; द्वितीया; बहुवचनRole कर्मRoot अप् (प्रातिपदिक)
- ओषधीः
- herbs, medicinal plantsplants/herbs; medicinal vegetationNounस्त्रीलिङ्ग; द्वितीया; बहुवचनRole कर्मRoot ओषधि (प्रातिपदिक)
- शिवाः
- auspicious, beneficentbenign, auspicious; non-harmful, healingAdjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचनRole विशेषण (कर्म-सम्बन्धे) / कर्मपद-विशेषणRoot शिव (प्रातिपदिक)
- यत्
- when/that (which)when/inasmuch as; introducing the conditionPronounनपुंसकलिङ्ग; द्वितीया/प्रथमा; एकवचन (सम्बन्धसूचक)Role सम्बन्ध/अन्वय (यद्-तद्-सम्बन्ध)Root यद् (सर्वनाम-प्रातिपदिक)
- एजथ
- you move, stir, quakeye stir, quake, move; (Maruts) set in motion (winds/rains)Verbलट्; मध्यमपुरुष; बहुवचन; परस्मैपदRole क्रियाRoot एज् (धातु)
- मरुतः
- O MarutsMaruts; storm-gods/wind-host, drivers of rain and vitalityNounपुंलिङ्ग; सम्बोधन; बहुवचनRole सम्बोधनRoot मरुत् (प्रातिपदिक)
- रुक्मवक्षसः
- O (you) whose breasts are adorned with goldgolden-breasted; splendid, shining (epithet of Maruts)Adjectiveपुंलिङ्ग; सम्बोधन; बहुवचनRole सम्बोधन-विशेषणRoot रुक्म-वक्षस् (समास-प्रातिपदिक; बहुव्रीहि)
- ऊर्जम्
- strength, nourishmentstrength, sap, nourishment; vital energyNounस्त्रीलिङ्ग; द्वितीया; एकवचनRole कर्मRoot ऊर्ज्/ऊर्जा (प्रातिपदिक)
- च
- andand; connectiveIndeclinableसमुच्चय-अव्ययRole समुच्चयRoot च (अव्यय)
- तत्र
- therethere; in that place/field where the waters actIndeclinableदेशवाचक-अव्ययRole अधिकरणRoot तत्र (अव्यय)
- सुमतिम्
- good thought, good will, favorgood thought/favour; benevolent disposition, gracious intent (also ‘good counsel’ as blessing)Nounस्त्रीलिङ्ग; द्वितीया; एकवचनRole कर्मRoot सुमति (प्रातिपदिक)
- च
- andand; connectiveIndeclinableसमुच्चय-अव्ययRole समुच्चयRoot च (अव्यय)
- पिन्वत
- cause to swell, strengthen, invigorateye swell, make abound; increase, invigorateVerbलोट् (आज्ञार्थ); मध्यमपुरुष; बहुवचन; परस्मैपदRole क्रियाRoot पिव्/पिन्व् (धातु)
- यत्र
- wherewhere; locus of ritual/benefitIndeclinableदेशवाचक-अव्यय (यद्-तद्-सम्बन्ध)Role अधिकरणRoot यत्र (अव्यय)
- नरः
- menmen/heroic ones; here vocative/appositional to Maruts (‘O men’ = ‘O heroes’)Nounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (सह-कर्तृ/सम्बद्ध-कर्तृ)Root नर (प्रातिपदिक)
- मरुतः
- O MarutsMaruts; repeated for emphasisNounपुंलिङ्ग; सम्बोधन; बहुवचनRole सम्बोधनRoot मरुत् (प्रातिपदिक)
- सिञ्चथ
- you pour, sprinkleye pour, sprinkle; rain down, irrigateVerbलट्; मध्यमपुरुष; बहुवचन; परस्मैपदRole क्रियाRoot सिच् (धातु)
- मधु
- honey; sweetness; meadhoney/sweetness; sweet rain, pleasant sap (also a ritual ‘sweet’ essence)Nounनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot मधु (प्रातिपदिक)
Sandhi Notes
- पाठे ‘कृणुथा॒प’ इति संहितायां ‘कृणुथ’ + ‘अपः’ (अः+अ → आ; पदपाठे अपः पृथक्). ‘यत्रा॑’ इति ‘यत्र’ (अव्यय) + (पादपूरण/स्वर-प्रभावे दीर्घ/आगमः) — पदविभागे ‘यत्र’ एव। ‘सि॒ञ्चथा॒’ इति संहितारूपं ‘सिञ्चथ’ (लट् 2पु बहु) इत्येव
- दीर्घस्वरः छन्दः/स्वर-प्रयोगः।
Seer, deity and metre
- Rishi
- Atharvanic tradition (anonymous)
- Devata
- Āpas and Marutas (jointly operative)
- Chandas
- Triṣṭubh (probable)
- Rasa
- Shanta and Adbhuta
Sayana takes the waters as the direct cause of vegetal potency: by rain and moisture the herbs become ‘páyasvatīḥ’ (full of nourishing juice). The Maruts’ ‘stirring’ is the meteorological activation that releases the medicinal waters. ‘Mádhu’ is the sweet, agreeable essence of rain that becomes sap and healing virtue in plants.
Anonymous Atharvanic seer (waters–plants–Maruts healing nexus)
Bhaisajya through rain/waters empowering herbs; paustika overlap (fertility, nourishment, favor).
Encodes the Atharvan ‘substance-action’ paradigm: waters + storm-energy activate plant medicine; healing includes social/mental ‘sumati’.
Āpas and Marutas
Waters and Maruts drive the rain-cycle that charges plants with sap and potency; they distribute sweetness and vigor across earth.
Enhances herbal efficacy; supports recovery via nourishment and improved ‘juice’ (rasa) in the body.
Protects crops, medicines, and household vitality from drought-like depletion and hostile forces.
4×11 with strong vocative openings (āpaḥ… maruto…)
Ritual imperative style; repeated address gives incantatory drive.
Energetic surge (Marut motion) balanced by flowing sweetness (madhu).
Invigorates while keeping a benevolent tone; good for energizing healing rites and herb consecration.
Collect fresh herbs (oṣadhi) appropriate to the ailment; place them in or beside a water vessel.
Recite the mantra over the herbs and water to ‘make them sap-rich’ and ‘benign’.
Express the juice or steep the herbs; administer as drink or apply as wash, while sprinkling remaining water around the patient.
Optionally add a sweetener (honey) to mirror ‘madhu’ and ritually ‘sweeten’ the remedy.
Kauśika Sūtra: healing by herb-water consecration (apām-bhaiṣajya / oṣadhi-prayoga complexes; numbering varies by edition)
Atharvan priest as pharmacological consecrator: empowers materia medica (herbs, water, sweetener) through mantra and controlled administration.
Recite while preparing herbal decoctions/infusions; sprinkle clean water over gathered herbs; optionally mix a small amount of honey (if appropriate) as ‘madhu’ symbol.
During rainy season, at dawn, or when collecting herbs; also before administering medicine.
Householder-healer; Atharvan specialist if part of a larger apām-bhaiṣajya rite.
A ‘medicine blessing’ mantra before taking herbal supplements/tea, emphasizing hydration and kind intention.
Waters (apah); Herbs/plants (oṣadhīḥ); Honey/sweet essence (madhu)
Central: waters as activator and carrier of medicinal potency; suitable as ritual sprinkling water.
Waters ‘feed’ the herbs; Maruts ‘move’ the potency; madhu is the pleasant, harmonizing essence that makes healing both effective and agreeable.
Weakness from poor nourishment, convalescence, seasonal depletion; also general need to empower medicines
Systemic nourishment (rasa/ūrj); not a single organ
Consecrates waters and herbs: rain/water ‘charges’ plants with sap; invokes Marut circulation to distribute sweetness and vigor.
Rasa dhātu nourishment; ojas support; rain-charged herbs and ‘madhu’ resonate with yogavāhī and nourishing formulations (contextual, not a direct prescription).
Supporting nutrition and phytotherapy efficacy; psychosomatic benefit of ritualized care and positive expectancy.
Herbs/medicines; patient; household crops/garden
To make herbs potent and auspicious, increasing nourishment (ūrj) and benevolent outcome (sumati) through waters and Maruts.
Consecration (saṃskāra) of substances: sprinkling/infusing water over herbs; invoking storm-power to ‘activate’ sweetness.
Drought/depletion, ineffective remedies, misfortune around healing
Health, crop vitality, household nourishment and goodwill
- āpaḥ
- purification, emotional flow, life-medium
- oṣadhīḥ
- medicinal resources, growth-capacities, healing potential
- payasvatīḥ
- fertile potency, nourishing efficacy, juicy vitality
- śivāḥ
- non-harmful healing, pacified forces
- marutaḥ
- invigorating energies, circulation, transformative movement
- rukmavakṣasaḥ
- radiant vigor, protective splendor
- ūrjam
- sustaining power, vigor in tissues and livelihood
- sumatim
- benevolent mind, supportive social-spiritual field
- madhu
- healing essence, pleasant medicine, harmony
Cultivate inner ‘sap’: hydration of mind and body; invite vigorous movement without aggression.
Svādhiṣṭhāna (water/flow) and Maṇipūra (energizing Marut fire-wind)
Gentle bhastrikā-like energizing only mildly (or simply brisk inhalations) followed by long calming exhale; keep it benign (śivāḥ).
Rain falls as honey-light onto a garden of herbs inside the body; each herb fills with sap and glows; a golden wind distributes sweetness to all limbs.
Fresh, circulating, benevolent vitality.
Chant 9 times over a cup of warm water/tea; drink slowly with attention to ‘ūrj’ and ‘sumati’.
Clear imperatives: ‘kṛṇutha’ and ‘pinvata’ should be firm but gentle; keep vocatives (āpaḥ, marutaḥ) distinct.
Two main peaks: (1) ‘páyasvatīḥ… oṣadhīḥ’ and (2) ‘ūrjaṃ… sumatiṃ… madhu’.
Warm, encouraging; slightly brighter on Marut epithets.
Especially apt as a consecration mantra over water used to rinse/soak herbs before preparation.
9 times
Preparing or taking herbal remedies; supporting family nutrition; gardening/harvest for health.
Before making herbal tea/decoction; when collecting plants; during rainy season or when feeling depleted.
Enhanced sense of potency and benevolence around treatment; supports hydration and nourishment mindset.
Honey is not for infants; follow medical guidance for herbs and interactions; ensure plant identification safety.
The mantra explicitly ‘charges’ herbs via water: rain becomes sap, sap becomes medicine. It is an early articulation of an ecological pharmacology—plant efficacy is contingent on hydrological and atmospheric agencies personified as Āpas and Maruts.
It presumes a household dependent on priestly speech to render natural resources therapeutically ‘śivāḥ’. The priest mediates between storm-divinities and domestic health, converting weather and vegetation into controlled, ritually legitimate medicine.
Marut epithets and the rain-making frame are RV-typical, but the Atharvanic innovation is the direct medicalization of the result: herbs are not merely praised; they are made pharmacologically potent (‘páyasvatīḥ’) for concrete healing use.
Gopatha’s logic of bandhu (correspondence) supports the chain: Marut-motion → rain → sap → strength/‘ū́rj’ → health. Mantra is efficacious because it aligns domestic action (steeping, sprinkling, administering) with cosmic causality.
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