Atharva Veda 20.5.4: Kanda 20, Anuvaka 1, Sukta 5, Mantra 4
Sukta 5
दी॒र्घस्ते॑ अस्त्वङ्कु॒शो येना॒ वसु॑ प्र॒यच्छ॑सि । यज॑मानाय सुन्व॒ते
dīrghás te astv aṅkuśó yéna vásu práyacchasi | yájamānāya sunvaté
Long be thy goad wherewith thou bestowest wealth, unto the sacrificer, unto him that presseth Soma.
तुम्हारी लकड़ी लंबी रहे, जिससे तुम धन देते हो। जो यग्य करता है, जो सोम निकालता है, उसके लिए।
The meaning
What it says
May Indra’s goad (aṅkuśa) be long, by which he bestows wealth upon the sacrificer who presses Soma.
The inner meaning
Prosperity is ‘drawn’ by disciplined direction: the goad symbolizes focused intention and skillful compulsion—training the mind and circumstances to move toward abundance.
The truth in it
Wealth and success come when power is guided by intelligent instruments—direction, discipline, and right incentive.
What it is for
- Kind of hymn
- Paustika (Prosperity/wealth-bestowal)
Its aim
To extend Indra’s ‘goad’ of compulsion so that wealth is driven/granted to the Soma-pressing patron.
Word by Word
Pada patha
दी॒र्घः । ते॒ । अ॒स्तु॒ । अ॒ङ्कु॒शः । येन॑ । वसु॑ । प्र॒ऽयच्छ॑सि । यज॑मानाय । सु॒न्व॒ते॒ ।
- दीर्घः
- longlong, extended; far-reaching (of the goad/hook as effective reach)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (विधिलिङ्-आशीर्लिङ् वाक्ये कर्तृ-विशेषणम्)Root दीर्घ (प्रातिपदिक)
- ते
- of you / yourthy, for thee (of Indra)Pronounषष्ठी, एकवचन (एन्क्लिटिक)Role Sambandha (सम्बन्धः)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- अस्तु
- let it belet there be; may it beVerbलोट् (आज्ञार्थे/आशीः), प्रथमपुरुष, एकवचनRole (अकर्मक) — भाव/विधेयRoot अस् (धातु)
- अङ्कुशः
- goad, hookhook, goad (elephant-goad metaphor); instrument of control/impulsion (magical ‘driving’ tool)Nounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (अस्तु इत्यस्य कर्तृ/विधेय-नाम)Root अङ्कुश (प्रातिपदिक)
- येन
- by whichwhereby, with which (instrumental-relative)Pronounतृतीया, एकवचन, नपुंसकलिङ्ग (करणे)Role KaraṇaRoot यद् (सर्वनाम-प्रातिपदिक)
- वसु
- wealth, good (thing)wealth, goods, treasure; prosperity-substanceNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot वसु (प्रातिपदिक)
- प्रयच्छसि
- you bestow / grantVerbलट्, मध्यमपुरुष, एकवचनRole Kartā (त्वम्) + कर्म (वसु)Root प्र-यम् (धातु)
- यजमानाय
- to the sacrificerto the sacrificer/patron; the ritual sponsor as social superiorNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot यजमान (प्रातिपदिक)
- सुन्वते
- to (him) pressing (Soma) / offeringto the Soma-presser; to him who presses (Soma) (present participle dative)Participle (verbal adjective)पुंलिङ्ग, चतुर्थी, एकवचन (यजमानस्य विशेषणम्)Role Sampradāna (यजमानाय इत्यस्य विशेषणत्वेन)Root सु (धातु) → सुन्वत् (वर्तमान-कृदन्त, शतृ)
Sandhi Notes
- दीर्घः ते अस्तु अङ्कुशः | येन वसु प्रयच्छसि | यजमानाय सुन्वते ||
- 1) दीर्घस् + ते → दीर्घस्ते (विसर्ग-सन्धि: स्/ः + त्)
- 2) अस्तु + अङ्कुशः → अस्त्वङ्कुशः (उ + अ → व्-अगम; स्वर-सन्धि)
- अन्यत्र सन्धि-विशेषः न।
Seer, deity and metre
- Rishi
- RV-derived.
- Devata
- Indra
- Chandas
- Anuṣṭubh
- Rasa
- Shanta and Vira
Sayana glosses ‘aṅkuśa’ as the controlling implement by which Indra ‘drives’ wealth toward the yajamāna; ‘dīrgha’ indicates unfailing reach—Indra’s capacity to draw prosperity even from afar. The beneficiaries are explicitly the yajamāna and the sunvat (Soma-presser), marking ritual labor as the condition of gain.
RV-derived (seer as per the underlying Ṛgvedic source hymn)
Prosperity-bestowal and patron-centered liturgy; imagery of ritual technology (aṅkuśa) for attracting vasu.
Transforms a royal/ritual metaphor into Atharvanic domestic magic: prosperity is not passive—Indra is ‘steered’ to drive wealth toward the householder.
Indra
Distributor of spoils and resources after victory; opens channels of gain for the aligned sacrificer.
Supports recovery via nourishment and resource-increase (food, cattle, support)—social determinants of health in Atharvan logic.
Protects wealth by keeping hostile ‘obstructors’ at bay; stabilizes household fortune.
4×8; smooth benefactive syntax.
Blessing-style anuṣṭubh; less percussive than the vṛtra-slaying lines, more ‘granting’ cadence.
Even, petitionary, prosperity-invoking.
Elicits a sense of extension and reach—appropriate to ‘dīrgha’ (long) and attraction of resources.
During a prosperity rite (distribution of food, gifting, or consecration of a wealth-token), recite the mantra over the token (gold, grain, cattle-symbol).
Gesture with a staff/hook-like implement (or the hand shaped as a ‘hook’) to enact ‘aṅkuśa’—the driving of wealth toward the patron.
Hand the token to the yajamāna; conclude with a silent intention that wealth be ‘drawn from afar’ (dīrgha).
Kauśika Sūtra: Paustika rites commonly employ prosperity-mantras with gifts/food/amulets; however AV 20’s RV-derived Soma verses are not a primary Kauśika corpus. This verse can be secondarily deployed in wealth-driving (vasu-prayacch-) performances.
Atharvan priest as prosperity-technologist: he ‘steers’ wealth through mantra and gesture, legitimating the patron’s receipt as Indra-driven recompense for Soma-pressing.
Recite during household prosperity observances: before trade, sowing, receiving wages, or making a major purchase; also when consecrating a cashbox or grain-store.
Waxing moon days; morning before work; during offering of food/drink.
Householder-led; optionally with a purohita for business openings/land rites.
Chant while organizing finances or beginning a new livelihood plan; pair with a small donation to keep ‘vasu’ circulating.
Soma (pressed by the sunvat); Aṅkuśa (goad/hook as metaphorical ritual technology of compulsion)
The aṅkuśa is ritual technology: the right tool and right intention can guide enormous forces (fortune, markets, fate) without brute force.
Not medical; can function as supportive prosperity spell for securing means for care, food, and stability.
Prosperity as support of ojas through adequate āhāra (nutrition) and reduced stress.
Financial/occupational stability as a wellness factor; mantra as focus tool for disciplined goal pursuit.
Household fortune and incoming resources (vasu).
To extend Indra’s compelling ‘goad’ so wealth is driven toward the patron who performs/presses (offers) properly.
Attraction/compulsion metaphor (aṅkuśa): verbal extension of the deity’s instrument to ‘hook’ prosperity into the patron’s sphere.
Poverty, stagnating income, loss of opportunity.
Wealth, cattle/goods, successful yield of effort.
- अङ्कुश (aṅkuśa)
- instrument of guidance and compulsion; disciplined control over large forces (desire, resources, people, fate)
- दीर्घ (dīrgha)
- far-reaching efficacy; sustained influence that extends benefits over time
- वसु (vasu)
- resources, stability, supportive conditions for dharma
- प्रयच्छसि (prayacchasi)
- release of locked resources; generosity of the cosmic order toward the aligned patron
- यजमान (yajamāna)
- the responsible agent who ‘pays the cost’ (discipline/offerings) to align with prosperity
- सुन्वत् (sunvat)
- one who actively refines energy—turning raw potential into usable power
Contemplate ‘guided power’: discipline as the goad that directs life-force toward stable prosperity.
maṇipūra (agency/resources) and mūlādhāra (security).
Slow nasal breathing; lengthen exhale while repeating ‘dīrghas te astv aṅkuśaḥ’ to embody ‘lengthening’.
A golden hook gently drawing supportive opportunities toward you; resources arriving without strain.
Steady, practical, resource-oriented calm.
Chant 21 times, then write one concrete action for wealth-discipline (budget, skill practice, repayment) to ‘press the Soma’ in modern terms.
Even, blessing-like; keep pāda breaks clear; slight lift on ‘dīrghas’ and ‘vasu’.
Let ‘दीर्घः’ be elongated in time; articulate ‘अङ्कुशः’ distinctly (ṅk cluster).
Warm, steady, auspicious tone.
Prosperity charms work best with ethical intention; avoid ‘compulsion’ toward unjust gain—frame as attracting rightful opportunity and stability.
21 times
Seeking steady income, business growth, harvest success, or household stability.
Before financial planning, starting workday, or making offerings on waxing-moon Thursdays (Indra/Bṛhaspati prosperity ambience).
Greater focus and discipline around resources; sense of support and opportunity opening.
Do not substitute chanting for practical action; avoid greed-driven intent that increases anxiety.
Soma-pressing (sunvat) is the transactional precondition: the botanical/ritual product licenses Indra’s wealth-bestowal. The ‘aṅkuśa’ metaphor models a technology of attraction/compulsion—wealth is not random but ritually ‘driven’.
The yajamāna is foregrounded as rightful recipient of ‘vasu,’ while ritual labor (pressing Soma) is explicitly named. Prosperity is framed as a reward within a patronage system mediated by priestly speech and divine agency.
The imagery and lexicon (aṅkuśa, sunvat, yajamāna) are RV ritual-register staples. The verse’s prosperity logic is continuous with RV patronage ideology rather than distinctively Atharvanic.
Gopatha would treat wealth as a ritually transferable ‘vasu’ secured by correct offering and recitation; the ‘goad’ becomes a bandhu for ritual control—speech and act ‘direct’ prosperity into the patron’s domain.
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