Atharva Veda 20.74.2: Kanda 20, Anuvaka 8, Sukta 74, Mantra 2
Sukta 74
शिप्रि॑न् वाजानां पते॒ शची॑व॒स्तव॑ दं॒सना॑ । आ तू न॑ इन्द्र शंसय॒ गोष्वश्वे॑षु शु॒भ्रिषु॑ स॒हस्रे॑षु तुवीमघ
śíprin vājā́nāṃ pate śacī́vaḥ táva daṃsanā́ | ā́ tú naḥ índra śaṃsaya góṣv áśveṣu śubhrī́ṣu sahásreṣu tuvī́magha
O strong one, Lord of prizes, O mighty in power—thine are the wondrous deeds. Hither then, O Indra, make us of good report amid cows and horses, amid splendid possessions, amid thousands, O bounteous one.
इंद्र, तुम बहुत ताकत वाले हो और इनामों के मालिक हो। तुम्हारी करते कमाल की बातें हैं। हमें भी लोग अच्छे से जानें। हमारे पास गाये, घोड़े, अच्छी चीज़ें हों। हज़ारों चीज़ें हमारे पास आएँ। तुम बड़े देने वाले हो।
The meaning
What it says
O Śiprin, lord of prizes, O mighty in power—yours are wondrous deeds. Come then, O Indra, make us of good report amid cows and horses, amid splendid possessions, amid thousands, O bounteous one.
The inner meaning
Confidence is rooted in recalling exemplars of competence: naming Indra as ‘lord of prizes’ and ‘wondrous-doer’ programs the mind toward achievement and deserved reward; ‘good report’ is social trust built by demonstrated capability.
The truth in it
Prosperity and reputation grow when power is joined to skillful action (daṃsanā): not mere force, but effective, wondrous competence that others recognize.
What it is for
- Kind of hymn
- Paustika (Prosperity)
Its aim
To harness Indra’s victorious ‘prize-lordship’ for material gain and enhanced reputation.
Word by Word
Pada patha
śiprin vājānām pate śacīvaḥ tava daṃsanā | ā tu naḥ indra śaṃsaya goṣu aśveṣu śubhrīṣu sahasreṣu tuvīmagha
- शिप्रिन्
- O Shiprīn (Indra; ‘having prominent cheeks/jaws’)Noun (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot शिप्रिन् (प्रातिपदिक)
- वाजानाम्
- of prizes/strengths (vajas)Nounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (genitive)Root वाज (प्रातिपदिक)
- पते
- O lordNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot पति (प्रातिपदिक)
- शचीवः
- O mighty/skillful one (possessing śacī, power)Adjective (epithet)पुंलिङ्ग, सम्बोधन, एकवचन (वत्-प्रत्ययान्त)Role सम्बोधनRoot शचीवत् (प्रातिपदिक)
- तव
- yourPronounषष्ठी, एकवचनRole सम्बन्ध (genitive)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- दंसना
- wondrous deeds, featsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्म (of implied praise/mention)Root दंसना (प्रातिपदिक)
- आ
- hither; forth (towards)Indeclinableउपसर्ग/निपातRoot आ (उपसर्ग/निपात)
- तू
- indeed; thenIndeclinableनिपात (emphatic/contrastive)Root तु (निपात)
- नः
- for us / ourPronounषष्ठी, बहुवचन (enclitic)Role सम्प्रदान (beneficiary, ‘for us’)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- इन्द्र
- O IndraNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- शंसय
- proclaim; make renowned; praise (for us)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot शंस् (धातु)
- गोषु
- among cowsNounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot गो (प्रातिपदिक)
- अश्वेषु
- among horsesNounपुंलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot अश्व (प्रातिपदिक)
- शुभ्रिषु
- among the bright/gleaming ones (i.e., splendid possessions)Noun/Adjective (substantivized)पुंलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot शुभ्रि (प्रातिपदिक)
- सहस्रेषु
- among thousandsNounनपुंसकलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot सहस्र (प्रातिपदिक)
- तुवीमघ
- O Tuvīmgha (‘of abundant bounty’)Noun (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot तुवीमघ (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (resolved): शिप्रिन् | वाजानाम् | पते | शचीवः | तव | दंसना | आ | तु | नः | इन्द्र | शंसय | गोषु | अश्वेषु | शुभ्रिषु | सहस्रेषु | तुवीमघ । Sandhi/phonetics:
- (1) ‘पते शचीवः’ is juxtaposition of vocatives
- (2) ‘आ तू न॑’ = ‘आ तु नः’ (enclitic नः; Vedic accent/orthography shows तू).
- (3) ‘गोष्वश्वे॑षु’ in saṃhitā = ‘गोषु अश्वेषु’ (u + a → v glide in writing/recitation).
- (4) Final ‘तुवीमघ’ is a vocative epithet of Indra
Seer, deity and metre
- Rishi
- Rgvedic attribution to be confirmed via AV 20 anukramaṇī
- Devata
- Indra
- Chandas
- To be confirmed (Rgvedic strophic meter)
- Rasa
- Shanta and Vira
Sāyaṇa glosses epithets as functional: śiprin = balavān (powerful), vājānām pati = lord of gains/victories, śacīvaḥ = endowed with effective might; daṃsanā = karmāṇi adbhutāni that produce results. The refrain again requests śaṃsā as prosperity and social recognition expressed through livestock abundance.
RV-derived (exact ṛṣi to be confirmed against AV 20 anukramaṇī)
Indra epithets and paustika petitions; rhetoric of prizes (vāja) and fame (yaśas/śaṃsa).
Highlights an Atharvanic prosperity logic: invoke not only wealth, but the reputational ‘speech-field’ that protects wealth—being ‘of good report’ among goods and herds.
Indra
Arbiter of contests and distributor of prizes; empowers skillful might (śacī) and grants fame and wealth.
Indirect: strengthens morale and agency; reduces the ‘wound’ of dishonor or failure by restoring confidence and social standing.
Moderate: protects prosperity through prestige and perceived competence; deters rivals by ‘prize-lordship’.
Rgvedic strophic with refrain; exact meter to be verified against RV original and AV 20 anukramaṇī.
Refrain supports Atharvanic domestic repetition; epithets cluster in opening pāda, then prosperity refrain expands.
Laudatory opening (epithet-stack) followed by flowing abundance list.
Builds a mood of capability and deserved reward; soothing yet confidence-raising.
Before a contest, journey, or acquisition effort, the patron performs ācamana and sits by the fire.
The priest recites the verse emphasizing vāja (prize) and daṃsanā (effective deeds).
Optionally, the patron touches a token of intended gain (e.g., reins, staff, or a prize-object) during the refrain.
Close with a short oblation or silent resolve (saṃkalpa) for cattle/horse increase.
Kauśika Sūtra: Indra-oriented paustika recitations (AV 20 material) in gain/victory contexts; exact locus to be established by Kauśika prayoga cross-index.
Brahman/Atharvan as guarantor of correct mantra-deployment for ‘vāja’ (competitive gain) and household prosperity.
Prosperity blessing for trade, competitions, and household growth; can be recited when seeking promotion, patronage, or success in contests (vāja).
Morning; before entering marketplace/assembly; on auspicious days for gain.
Householder or purohita; may accompany gift-giving or feeding of guests to embody tuvīmagha.
Use as a prosperity-and-reputation prayer before interviews or presentations; follow with tangible preparation and ethical conduct.
Wealth is both living capital (cows/horses) and ‘vāja’—nutritive strength/prize-energy. Splendor (śubhrī) signifies quality, purity, and esteem.
Self-efficacy and reputation management; resilience after career/academic setbacks (non-clinical).
Attract prizes, prosperity, and good reputation by invoking Indra’s skillful might and wondrous deeds.
Nāma-grahaṇa (epithet invocation) + refrain petition: by naming Indra’s competencies (śacī, daṃsanā), the patron ‘tunes’ to those qualities and draws their fruit.
Loss of status, lack of recognition, scarcity.
Prizes (vāja), cattle, horses, splendid goods, abundance.
- śiprin
- robust presence; assertive vitality; commanding persona
- vājānāṃ pati
- mastery in competition; patron of achievement and reward
- śacīvaḥ
- intelligent power; strategic competence
- daṃsanā
- effective action that transforms conditions; demonstrable excellence
- śaṃsaya
- social credit, trust, reputation
- goṣu/aśveṣu/śubhrīṣu/sahasreṣu
- stable resources, mobility, quality wealth, abundance scale
- tuvīmagha
- overflow; generosity that sustains prosperity cycles
Integrate might (bala) with skill (śacī): ‘effective power’ rather than raw force.
Maṇipūra (achievement) with Viśuddha (public voice/repute)
Moderate ujjāyī-like soft constriction to steady voice and confidence; keep it gentle.
A golden prize-light (vāja) descending into the navel; then rising to the throat as clear, respected speech (śaṃsa).
Composed competence; readiness for contest without agitation.
After chanting, perform one ‘daṃsanā’—a concrete excellent act (practice, rehearsal, service) to align mantra with deed.
Keep the epithet-stack articulated clearly; let the refrain carry a smoother melodic line.
Emphasize ‘vājānāṃ pate’ and ‘śacīvaḥ’; then soften into the repeated prosperity pādas.
Bright, auspicious, blessing tone; smile in the voice without strain.
Paustika verses are strengthened by ‘satkriyā’: hospitality, fair trade, and generosity—ritual ethics that stabilize the mantra’s gains.
3 times
Career or academic contests, seeking recognition, rebuilding reputation, aiming for material stability.
Before interviews/presentations/competitions; at the start of a new venture.
Enhanced confidence, clearer public voice, and a prosperity-oriented mindset.
Avoid using as substitute for preparation; do not foster arrogance—keep ‘śacī’ as skill, not domination.
None; the operative ‘technology’ is epithets that frame Indra as controller of vāja (prize/strength), translating divine victory into pastoral wealth.
It presumes a patron seeking gains and status; the priest mediates access to Indra’s ‘daṃsanā’ through authorized speech, reinforcing priestly indispensability in elite competition.
Epithets (śiprin, śacīvaḥ, tuvīmagha) are classic Rgvedic. The Atharvanic layer is primarily contextual (domestic/prosperity deployment) rather than lexical.
By privileging brahman as efficacious speech: Indra’s ‘wondrous deeds’ are activated for the sacrificer through correct recitation and ritual framing, yielding both wealth and public esteem.
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