Atharva Veda 15.7.5: Kanda 15, Anuvaka 1, Sukta 7, Mantra 5
Sukta 7
ऐनं॑ श्र॒द्धा ग॑च्छत्यैनं य॒ज्ञो ग॑च्छ॒त्यैनं॑ लो॒को ग॑च्छ॒त्यैन॒मन्नं॑ गच्छ॒त्यैन॑म॒न्नाद्यं॑ गच्छति॒ य ए॒वं वेद॑
enáṁ śraddhā́ gacchaty enáṁ yajñó gacchaty enáṁ lokó gacchaty enám ánnaṁ gacchaty enám annā́dyaṁ gacchati yá eváṁ véda
Unto him Faith cometh; unto him Sacrifice cometh; unto him the World cometh; unto him Food cometh; unto him Food-enjoyment cometh—whoso thus knoweth.
उस इंसान के पास श्रद्धा आती है। उसके पास यज्ञ आता है। उसके पास दुनिया आती है। उसके पास खाना आता है। उसके पास खाने का मज़ा आता है। जो यह बात समझता है, उसको सब कुछ मिलता है।
The meaning
What it says
A phala-śruti: for the one who ‘knows thus,’ personified goods—Śraddhā (faith), Yajña (sacrifice/rite), Loka (social-cosmic standing), Anna (food), and Annādya (the capacity to enjoy/assimilate food)—‘come’ to him.
The inner meaning
When cognition is aligned with sacred order, confidence (śraddhā) stabilizes intention; disciplined offering (yajña) organizes conduct; ‘world’ (loka) is experienced as belonging and orientation; food (anna) and its enjoyment (annādya) symbolize both resources and the psyche’s ability to receive, digest, and integrate life.
The truth in it
Sustained trust plus disciplined practice yields social belonging and material sufficiency; prosperity is not only possession (anna) but also assimilation and satisfaction (annādya).
What it is for
- Kind of hymn
- Paustika (Prosperity) / Vidya-phala (knowledge-fruit) formula
Its aim
To guarantee a suite of attainments—faith, sacrificial merit, station, food, and nourishment—to the possessor of the knowledge.
Word by Word
Pada patha
एनम् । श्रद्धा । गच्छति । एनम् । यज्ञः । गच्छति । एनम् । लोकः । गच्छति । एनम् । अन्नम् । गच्छति । एनम् । अन्नाद्यम् । गच्छति । यः । एवम् । वेद ।
- एनम्
- him/it (this one)him (the knower/patron).Pronounपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक: एनद्/इदम्)
- श्रद्धा
- faithFaith as efficacious assent enabling ritual fruit.Nounस्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot श्रद्धा (प्रातिपदिक)
- गच्छति
- goes/approachescomes to, attends upon, accrues to.Verbलट् (वर्तमान); प्रथमपुरुष; एकवचन; परस्मैपदRoot गम् (धातु)
- एनम्
- him/ithim.Pronounपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक: एनद्/इदम्)
- यज्ञः
- sacrifice/ritualSacrifice; ritual power and its merit.Nounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot यज्ञ (प्रातिपदिक)
- गच्छति
- goes/approachescomes to, accrues to.Verbलट्; प्रथमपुरुष; एकवचन; परस्मैपदRoot गम् (धातु)
- एनम्
- him/ithim.Pronounपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक: एनद्/इदम्)
- लोकः
- world/peopleWorld/realm; station and recognized place.Nounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot लोक (प्रातिपदिक)
- गच्छति
- goes/approachescomes to, is attained by.Verbलट्; प्रथमपुरुष; एकवचन; परस्मैपदRoot गम् (धातु)
- एनम्
- him/ithim.Pronounपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक: एनद्/इदम्)
- अन्नम्
- foodFood; provisions.Nounनपुंसकलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot अन्न (प्रातिपदिक)
- गच्छति
- goes/approachescomes to, is obtained.Verbलट्; प्रथमपुरुष; एकवचन; परस्मैपदRoot गम् (धातु)
- एनम्
- him/ithim.Pronounपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक: एनद्/इदम्)
- अन्नाद्यम्
- food-supply; edible sustenanceFood-enjoyment; the power/privilege of eating and thriving on food.Nounनपुंसकलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot अन्नाद्य (प्रातिपदिक; अन्न + आद्य)
- गच्छति
- goes/approachescomes to, accrues to.Verbलट्; प्रथमपुरुष; एकवचन; परस्मैपदRoot गम् (धातु)
- यः
- whowho(ever).Pronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- एवम्
- thus/in this mannerthus.Indeclinableअव्ययRoot एवम् (अव्यय)
- वेद
- knowsknows (as operative knowledge).Verbलिट् (परिपूर्ण/परफेक्ट; वेद = वर्तमानार्थक-परफेक्ट); प्रथमपुरुष; एकवचन; परस्मैपदRoot विद् (धातु)
Sandhi Notes
- ऐनम् → एनम्
- गच्छत्यैनम् → गच्छति + एनम् (इ + ए → य्-आगमः: इए → ये)
- गच्छत्यैनं → गच्छति + एनम्
- ऐनं यज्ञो → एनम् + यज्ञः (ओऽन्तः पदे यज्ञो = यज्ञः)
- गच्छत्यैनं लोको → गच्छति + एनम्
- लोको = लोकः
- ऐनमन्नं → एनम् + अन्नम् (म् + अ → म् अ; लेखने संधि-समास-प्रभावेन संयुक्तरूपम्)
- गच्छत्यैनमन्नाद्यं → गच्छति + एनम् + अन्नाद्यम्
- य एवं वेद = यः + एवम् + वेद।
Seer, deity and metre
- Rishi
- Late Atharvanic tradition (variable).
- Devata
- Śraddhā, Yajña, Loka, Anna, Annādya (personified benefits).
- Chandas
- Late/mixed; repetitive phala-śruti style.
- Rasa
- Shanta and Adbhuta
Sayana treats the repetition as emphatic phala-śruti: each item is a distinct attainment guaranteed by the vidyā. 'Loka' is read as a desirable realm (often svarga) or as established standing; 'annādya' is the assured capacity to enjoy provisions, not merely to possess them.
AVŚ 15 (various late rajya/paustika passages, anukramaṇī attributions vary)
Anukramaṇī-variable (late Atharvanic, AV 15 phala-śruti style)
Paustika knowledge-formulas (vidyā-phala), domestic prosperity and stabilizing ‘attainments’ through declarative speech.
Represents Atharvanic confidence in vāc as efficacious: knowledge itself functions as a charm that draws welfare (śraddhā–anna) into the household.
Śraddhā–Yajña–Loka–Anna–Annādya (personified attainments)
These are treated as quasi-deities that ‘move’ toward the knower, expressing a cosmos where right knowing attracts order, recognition, and sustenance.
Indirect: supports strength and recovery by securing nourishment (anna) and assimilation (annādya).
Protects against scarcity, social dislocation, and loss of ritual efficacy by anchoring the performer in śraddhā and yajña.
Late Atharvanic refrain-formula (yajus/prose-like phala-śruti)
Repetitive cola: ‘enaṃ X gacchati’ ×5 + closing ‘ya evaṃ veda’.
Anaphora and cadence replace strict syllabic meter; designed for ritual emphasis and memorability.
Processional, accumulative rhythm; each repetition intensifies the sense of benefits ‘arriving’.
Creates a magnetizing/attractive suggestion: the hearer feels successive layers of support closing in around the beneficiary.
Recite as an affirmation at the close of a prosperity rite or teaching-session (adhyāpana) to seal the 'phala'.
Touch food or a vessel of grain while reciting 'annam' and 'annādya' to materialize the stated attainments.
Optionally perform a brief offering (ājya) to the fire to link 'yajña' with the patron’s benefit.
Kauśika Sūtra: not securely indexed for AVŚ 15.7.5; best treated as a general-purpose paustika recitation (vidyā-phala) rather than a fixed domestic karman.
Brahman/Atharvan as guarantor of correct recitation and as ritual-technologist who 'binds' abstract attainments to concrete tokens (grain, ghee).
Recited as a prosperity affirmation before meals, at the household fire, or at the start of a domestic rite to ‘draw in’ resources and steadiness.
Dawn or before the main meal; also at new/auspicious beginnings.
Householder (gṛhapati) may recite; a purohita may integrate it into paustika sequences.
Used as a mindful pre-meal chant for gratitude, food-security intention, and steady practice.
Food (anna)
Anna is both literal food and the entire economy of sustenance; annādya highlights not mere possession but successful digestion/assimilation—prosperity that becomes strength rather than burden.
Conceptual: anna and annādya resonate with agni (digestive capacity) and ojas (nourished vitality), though not an explicit bhaiṣajya hymn.
Food security + healthy assimilation (nutrition, digestion, appetite regulation) as foundations for wellbeing.
To attract a cluster of attainments—faith, ritual success, social-cosmic standing, food supply, and the capacity to benefit from food—to the knower/reciter.
Vāc as ‘attraction-charm’ via anaphoric naming; phala-śruti authorization (‘ya evaṃ veda’).
Scarcity, loss of confidence, ritual failure, social marginalization.
Food, household stability, recognized standing, sustained practice.
- श्रद्धा (śraddhā)
- psychic coherence; the ‘yes’ that makes practice effective
- यज्ञ (yajña)
- regulated reciprocity; disciplined action that converts effort into meaning
- लोक (loka)
- recognized place/status; existential orientation
- अन्न (anna)
- all sustenance—resources, support, nourishment
- अन्नाद्य (annādya)
- assimilation, satisfaction, digestive/psychosomatic integration
- गच्छति (gacchati)
- attraction/gravitation of benefits toward the knower
Attraction of supportive conditions through steadiness: trust (śraddhā) → disciplined offering (yajña) → belonging (loka) → nourishment (anna) → assimilation (annādya).
Manipura (assimilation/inner fire) and Anahata (trust/belonging) as conceptual anchors.
Even nasal breathing with soft pauses at each ‘gacchati’ to feel ‘arrival’.
Imagine streams of light labeled śraddhā/yajña/loka/anna/annādya entering the chest and abdomen, settling as warmth and steadiness.
Saṃkalpa-driven calm (ekāgratā with gentle confidence).
Recite slowly 5–11 times; after recitation, sit briefly and note one concrete act of yajña (offering/service) for the day.
Atharvanic recitation with clear udātta on marked syllables (per pada tradition); keep each ‘gacchati’ as a cadence point.
Maintain slight lift on the accented syllable in aina̍ṃ/ga̍cchati; do not flatten the repeated openings—each should sound freshly ‘invoked’.
Steady, warm, declarative (as a blessing).
The anaphora is the ‘technique’: each repetition is an intentional calling-in; pause briefly after each clause to ‘seal’ the arrival.
5 times
Offer a small portion of food to fire/animals/others (simple yajña/dāna).; Mindful eating (slow chewing, gratitude).; Regular routine (dinacaryā) to support ‘annādya’—assimilation.
Seeking stability in livelihood, household confidence, and regular nourishment; beginning a new discipline or household project.
Before meals; before starting a rite/workday; during periods of uncertainty about resources.
Greater steadiness of mind (śraddhā), consistency in practice (yajña), improved sense of belonging (loka), and a mindset of sufficiency around food and nourishment.
Not a substitute for practical planning or medical care; if food insecurity is acute, pair recitation with concrete support-seeking.
The mantra’s 'substance' is agrarian output (anna) rather than a named herb. It ritualizes food-security by coupling possession (anna) with metabolic/social entitlement (annādya), suggesting a concern with both supply and rightful consumption.
The verse implies that access to 'loka' and to food-enjoyment is mediated by ritual knowledge. This reinforces the authority of those who control transmission of vidyā and the sacrificial system, aligning prosperity with sanctioned expertise.
The formulaic 'ya evaṁ veda' and the enumerative style are later than typical RV praise-hymns, reflecting a didactic, quasi-prose register where mantras function as doctrinal seals.
Gopatha’s hermeneutic often makes knowledge itself the ritual act: correct identification yields tangible results. This mantra is a paradigmatic statement of that principle, listing benefits as if they were summoned entities.
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