Atharva Veda 6.39.2: Kanda 6, Anuvaka 4, Sukta 39, Mantra 2
Sukta 39
अच्छा॑ न॒ इन्द्रं॑ य॒शसं॒ यशो॑भिर्यश॒स्विनं॑ नमसा॒ना वि॑धेम । स नो॑ रास्व रा॒ष्ट्रमिन्द्र॑जूतं॒ तस्य॑ ते रा॒तौ य॒शसः॑ स्याम
ácchā na índraṃ yaśásaṃ yáśobhir yaśasvínaṃ namasānā́ vidhéma | sá no rāsva rāṣṭrám índrajūtaṃ tásya te rātáu yaśásaḥ syāma ||
Hither to Indra, glorious, with our glories, to the fame-bestower, bowing we would do service. Do thou bestow on us a realm, Indra-impelled; in that thy giving may we be men of glory.
Hum Indra ke paas jaate hain, jo itna bada naam wala hai. Hum unki sewa karte hain aur unse prarthana karte hain. Indra humein ek aisa rajya de jo unki shakti se chalta hai. Jab woh humein dete hain, tab hum bhi logon mein naam kamaate hain.
The meaning
What it says
We approach glorious Indra with praises, bowing we serve; grant us an Indra-impelled realm, and in your gift may we be glorious.
The inner meaning
The mantra trains confident leadership: humility (namas) joined to aspiration (yaśas) and collective stability (rāṣṭra). It integrates devotion with public responsibility.
The truth in it
Legitimate power is stabilized by reverence and right intention; fame becomes wholesome when rooted in service and protection of the community.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Rāṣṭrābhivardhana (Increase of the realm)
Its aim
To obtain Indra-sanctioned dominion (rāṣṭra), public fame (yaśas), and the stabilizing charisma of victory for the community/patron.
Word by Word
Pada patha
अच्छा । नः । इन्द्रम् । यशसम् । यशोभिः । यशस्विनम् । नमसानाः । विधेम । सः । नः । रास्व । राष्ट्रम् । इन्द्र-जूतम् । तस्य । ते । रातौ । यशसः । स्याम ।
- अच्छा
- towards, untotoward; hither in reverential approach (invocatory direction)Indeclinableअव्यय (गत्यर्थे ‘towards’)Role Adhikaraṇa (गत्यर्थ-निर्देश) / उपपद-निपातRoot अच्छा (अव्यय) < अञ्च्/अच् (गत्यर्थ) (निपात-रूप)
- नः
- of us, ourfor us; our (beneficiary of the rite)Pronounषष्ठी बहुवचन (enclitic) ‘of us/our’Role Sampradāna (हित-सम्बन्धः) / सम्बन्धRoot अस्मद्
- इन्द्रम्
- IndraNoun (proper) / Deity-nameपुंलिङ्ग, द्वितीया एकवचनRole Karma (विधेम इत्यस्य) / लक्ष्यRoot इन्द्र (प्रातिपदिक)
- यशसम्
- glorious, renownedglorious; possessed of fame (yáśas as efficacious renown)Adjectiveपुंलिङ्ग, द्वितीया एकवचन (इन्द्रम् विशेषयति)Role Karma (विशेषण-रूपेण) / लक्ष्य-विशेषणRoot यशस् (प्रातिपदिक)
- यशोभिः
- with glories, with famewith glories/fames; with fame-conferring powers (instrument of increase)Nounनपुंसकलिङ्ग, तृतीया बहुवचनRole Karaṇa (साधनम्) / ‘with glories’Root यशस् (प्रातिपदिक)
- यशस्विनम्
- fame-possessing, illustriousfame-bearing; one who makes others famed (bestower of yáśas)Adjectiveपुंलिङ्ग, द्वितीया एकवचन (इन्द्रम् विशेषयति)Role Karma (विशेषण-रूपेण)Root यशस्विन् (प्रातिपदिक)
- नमसा
- with homage, by reverenceNounनपुंसकलिङ्ग, तृतीया एकवचनRole Karaṇa (साधनम्) / ‘with reverence’Root नमस् (प्रातिपदिक)
- आना
- bowing, doing obeisanceParticiple (verbal adjective)वर्तमानकृदन्त/वैदिक-रूप; अव्ययवत् प्रयोगः (नमसा सह: ‘having bowed/doing obeisance’)Role Kartā (विधेम इत्यस्य कर्तृ-भावे सहायकः) / क्रियाविशेषणRoot आ + नम् (धातु) → (कृदन्त) ‘आन’ (शतृ/क्विप्-प्रकारेण वैदिक-रूप)
- विधेम
- may we serve/perform (for), may we worshipwe would serve/ordain; perform worship (ritual performance as ‘setting in order’)Verbउत्तमपुरुष, बहुवचन; विधिलिङ् (optative) / ‘let us do/serve’Role Kriyā (मुख्यक्रिया)Root धा (धातु) उपसर्गः वि-; लट्/विधिलिङ्-प्रयोगः (वैदिक) ‘वि-धा’
- सः
- he (that one)he (that Indra, invoked as operative agent)Pronounपुंलिङ्ग, प्रथमा एकवचनRole Kartā (रास्व इत्यस्य) / संबोधनार्थ-निर्देशRoot तद्
- नः
- to usto us; for us (repeated dative of benefit)Pronounचतुर्थी बहुवचन (enclitic) ‘to us’Role SampradānaRoot अस्मद्
- रास्व
- give, grantgive; bestow (imperative: transfer of power/fortune)Verbलोट् (imperative), मध्यमपुरुष, एकवचनRole Kriyā (आज्ञा) / दानक्रियाRoot रा (धातु: दाने) / रा- (देयार्थ)
- राष्ट्रम्
- realm, kingdom, dominionrealm; kingship; ordered polity (political wholeness and stability)Nounनपुंसकलिङ्ग, द्वितीया एकवचनRole Karma (रास्व इत्यस्य) / दातव्य-वस्तुRoot राष्ट्र (प्रातिपदिक)
- इन्द्रजूतम्
- impelled/urged by Indraimpelled by Indra; Indra-driven (legitimated and propelled sovereignty)Adjective (compound)नपुंसकलिङ्ग, द्वितीया एकवचन (राष्ट्रम् विशेषयति)Role Karma (विशेषण-रूपेण)Root इन्द्र-जूत (समास: इन्द्र + जूत ‘प्रेरित/प्रचोदित’ < जू (धातु, प्रेरणे) / जूत (कृदन्त/विशेषण))
- तस्य
- of thatPronounषष्ठी एकवचन (नपुंसक/पुं—सन्दर्भे) ‘of that (realm/that)’Role सम्बन्ध (genitive relation)Root तद्
- ते
- yourthy; for thee (Indra’s share/ownership; also ‘by thee’ in ritual logic)Pronounषष्ठी एकवचन (enclitic) ‘of you/thy’Role सम्बन्धRoot युष्मद्
- रातौ
- in (your) giving, in the giftin the giving; in the gift/distribution (the moment of donation as efficacious juncture)Nounस्त्रीलिङ्ग, सप्तमी एकवचन (लोके/काले) ‘in the giving/gift’Role Adhikaraṇa (अधिकरणम्: ‘in/at the gift’)Root राति/रातु (प्रातिपदिक; ‘giving, gift’)
- यशसः
- glorious, possessed of fameglorious; famed (predicate of the sacrificer/community)Nounनपुंसकलिङ्ग, प्रथमा एकवचन (वैदिके -अस्-प्रातिपदिकस्य प्रथमा ‘यशसः’)Role Kartā/Predicative (स्याम इत्यस्य विशेष्य-भावे: ‘(we) be glorious’)Root यशस् (प्रातिपदिक)
- स्याम
- may we beVerbविधिलिङ् (optative), उत्तमपुरुष, बहुवचनRole Kriyā (भवितव्यता/आशीः)Root अस् (धातु)
Sandhi Notes
- अच्छा | नः | इन्द्रम् | यशसम् | यशोभिः | यशस्विनम् | नमसा | आना | विधेम । सः | नः | रास्व | राष्ट्रम् | इन्द्रजूतम् | तस्य | ते | रातौ | यशसः | स्याम । प्रमुख-सन्धयः:
- (1) यशोभिः + यशस्विनम् → यशोभिर्यशस्विनम् (र्-सन्धि)
- (2) नमसा + आना → नमसाना (स्वर-सन्धि: अ + आ → आ)
- (3) राष्ट्रम् + इन्द्रजूतम् → राष्ट्रमिन्द्रजूतम् (म् + इ → मि)
- (4) इन्द्रजूतम् + तस्य → इन्द्रजूतं तस्य (अन्त्य-ं + त- आरम्भे पदान्तानुस्वार/नासिक्य-समायोजन)
Seer, deity and metre
- Rishi
- Atharvanic tradition (Anukramaṇī attribution varies; commonly treated as a royal/prosperity prayer)
- Devata
- Indra
- Chandas
- Triṣṭubh (by cadence and length; common for Indraic royal petitions)
- Rasa
- Vira and Adbhuta
Sayana takes yáśas not merely as ‘repute’ but as a potency that draws allies and overawes rivals; ‘namasānāḥ’ is the ritual posture that renders the deity favorably disposed. ‘Indrajūta’ marks sovereignty as divinely propelled (not merely human seizure), and ‘rātau’ is the efficacious instant of donation—Indra’s ‘gift’ is simultaneously political order and protective force.
Atharvanic tradition (royal/prosperity prayer; specific seer not fixed here)
Paustika and rājakarman: securing political stability, victory-charisma, and communal prosperity through Indraic sanction.
Represents Atharvan engagement with public life: the Veda of domestic magic also supplies legitimizing speech for rulers and communities.
Indra
Warrior-sovereign who establishes order by overcoming chaos; patron of victory, expansion, and social cohesion.
Protects the polity; grants victory and dispels threats to communal stability.
11+11+11+11
Atharvanic triṣṭubh may show flexible word-breaks and occasional syllable resolution; overall cadence fits Indraic petition style.
Majestic, forward-driving, suited to public recitation and royal aspirations.
Builds authority and confidence; ‘public voice’ resonance appropriate for assemblies.
The Atharvan priest seats the patron facing east; establishes a small domestic fire or takes up a consecrated water-vessel.
Recites the mantra while making añjali (joined hands) and performing namas (bowing) at the words ‘namasānāḥ’.
Concludes with a bestowal gesture (dakṣiṇā-hasta extension) at ‘rāsva’, symbolically ‘receiving’ the rāṣṭra.
Sprinkles the patron and/or the village boundary with water to ‘fix’ the Indra-driven sovereignty and fame.
Kauśika Sūtra: rāṣṭra-yaśas and abhaya-prayoga sections (general application; exact sūtra numbering varies by edition)
Atharvan/Brahman as apotropaic and royal-fortune technician: he ‘installs’ yaśas and rāṣṭra through recitation plus water/boundary acts.
Recite for family ‘realm’—household stability, successful projects, public recognition; can be used at start of new venture.
New leadership role, elections, inaugurations, business launch, annual renewals.
Atharvan priest for formal public rite; householder for private prosperity prayer.
Rājakarman/paustika usage plausible in Kauśika (royal rites, prosperity); exact cite uncertain.
Used as affirmation-prayer before public speaking, interviews, community leadership events.
No material substance named; the ‘substance’ is yaśas itself—treated as a transferable potency gained through vāc and devotion.
Community resilience and leadership psychology; strengthening collective morale and social cohesion.
Patron/householder community; leadership sphere.
Obtain Indra-sanctioned rāṣṭra (stable realm) and yaśas (public glory).
Praise + submission (namas) as exchange mechanism; request framed as divine ‘gift’ (rāti) legitimizing authority.
Political instability, loss of standing, defeat, fragmentation.
Governance, reputation, collective security, success in competition.
- अच्छा (acchā)
- intentional approach; aligning oneself with a higher power/principle
- यशस् (yaśas)
- charisma, reputation-capital, radiance of merit
- नमसानाः (namasānāḥ)
- ethical restraint; humility that legitimizes authority
- विधेम (vidhema)
- disciplined action; ritualized responsibility
- राष्ट्रम् (rāṣṭram)
- coherent life-order—family/system/community stability
- इन्द्रजूतम् (indra-jūtam)
- power aligned with dharma and victory-energy rather than mere force
- राति (rāti)
- grace; distributive prosperity
Align personal ambition with service; contemplate ‘rāṣṭra’ as inner governance—mind ruled by dharma.
Maṇipūra (authority)
Slow diaphragmatic breathing; on exhale mentally repeat rāsva rāṣṭram.
Confident, ethical resolve.
Chant 7 or 11 times before leadership actions; conclude with a vow of beneficence (protect, provide, be truthful).
Triṣṭubh should be chanted with broad, steady pitch movement; keep pāda endings clearly marked.
Give weight to yaśasam/yaśobhiḥ/yaśasvinam (sonic accumulation of yaśas); articulate indra-jūtam as a power-compound.
Full, public, steady; dignified rather than aggressive.
For paustika effect, recite facing east in the morning; optionally conclude with a brief silent dedication of gained ‘yaśas’ to communal good.
11 times
Seeking promotion, leadership legitimacy, community success, or protection of one’s ‘domain’ (family/business).
Before important public events; at the start of a new project cycle; during community prayers.
Improved confidence and social standing; symbolic ‘Indra-backed’ stability and success.
Avoid using as mere ego-inflation; pair with ethical commitments to prevent ‘yaśas’ becoming vanity.
No explicit plant appears; the operative ‘substance’ is yaśas itself, treated as a transferable potency. In practice, Kauśika-style rites often ‘materialize’ such abstractions via water-sprinkling or boundary actions, making the mantra’s fame-and-realm power tangible without herbs.
It presumes a patron/community seeking divinely legitimated sovereignty (rāṣṭra) and public prestige (yaśas), mediated by a specialist priest. The hierarchy is triangular: deity (Indra) → ritual expert (Atharvan) → patron/polity, with political order framed as a gift rather than mere force.
The diction is strongly RV-like (Indra, yaśas, namas, vidh- ‘serve/ordain’). The Atharvanic tilt is functional: the verse is deployed as a pragmatic charm for polity and reputation, emphasizing performative transfer (‘rāsva’, ‘rātau’) more than mythic narration.
Gopatha’s Atharvanic theology regularly grounds efficacy in correct deployment (prayoga) and the Brahman-priest’s control of speech-power. A rāṣṭra/yaśas verse would be framed as ‘brahman’ that stabilizes social order by binding divine force to the patron through properly timed recitation and ritual gestures.
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