Atharva Veda 3.16.4: Kanda 3, Anuvaka 2, Sukta 16, Mantra 4
Sukta 16
उ॒तेदानीं॒ भग॑वन्तः स्यामो॒त प्र॑पि॒त्व उ॒त मध्ये॒ अह्ना॑म्। उ॒तोदि॑तौ मघव॒न्त्सूर्य॑स्य व॒यं दे॒वानां॑ सुम॒तौ स्या॑म
utédānīṃ bhágavantaḥ syāmótá prapitvé utá mádhye áhnām | utóditau maghavan sū́ryasya vayáṃ devā́nāṃ sumatáu syāma
And now may we be possessed of fortune; and in the foretime, and in the midst of days. And at the Sun’s uprising, O bounteous one, may we be in the gods’ good favor.
ഇപ്പോഴും ഞങ്ങൾ ഭാഗ്യവാന്മാർ (ഭഗവന്തഃ) ആകട്ടെ; മുൻകാലത്തും, ദിവസങ്ങളുടെ മദ്ധ്യത്തും. സൂര്യോദയ സമയത്ത്, ഹേ മഘവൻ (ഉദാരദാതാവേ), ഞങ്ങൾ ദേവന്മാരുടെ സുമതിയിൽ ഇരിക്കട്ടെ.
The meaning
What it says
A request for continuous fortune across time—now, in the foretime, and mid-days—and for good standing (sumati) among the gods, especially at sunrise.
The inner meaning
Stabilizing prosperity by stabilizing time-perception: the mind stops oscillating between regret (past), anxiety (future), and distraction (midday busyness), and instead seeks a steady ‘field’ of divine favor.
The truth in it
Well-being becomes durable when it is renewed rhythmically—anchored to daily cycles (sunrise) and supported by a stable ethical-spiritual orientation (sumati).
What it is for
- Kind of hymn
- Paustika (Prosperity) / Svastyayana
Its aim
To secure continuous fortune across temporal phases (now, early, mid-day) and to remain within the gods’ favorable disposition.
Word by Word
Pada patha
उ॒त । इ॒दा॒नीम् । भग॑वन्तः । स्या॒म॒ । उ॒त । प्र॒पि॒त्वे । उ॒त । मध्ये॑ । अह्ना॑म् । उ॒त । उ॒दि॒तौ । म॒घ॒व॒न् । सूर्य॑स्य । व॒यम् । दे॒वा॒नाम् । सु॒म॒तौ । स्या॒म॒
- उत
- and; alsoIndeclinableसमुच्चय/विकल्पार्थक निपातRoot उत
- इदानीम्
- nownow, at this very time (immediate efficacy)Indeclinableकालवाचक अव्ययRole AdhikaraṇaRoot इदानीम्
- भगवन्तः
- fortunate ones; blessed (we)possessed of bhaga; fortunate, share-endowedNoun/Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot भगवत्
- स्याम
- may we beVerbविधिलिङ् (optative), उत्तमपुरुष, बहुवचनRoot अस् (भू) → स्या-
- उत
- and; alsoand alsoIndeclinableसमुच्चयार्थक निपातRoot उत
- प्रपित्वे
- in the early time; at the beginning (of the day)at the foretime/early stage (Sāyaṇa: prātaḥ-kāla or life’s beginning; a temporal extension)Nounनपुंसकलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot प्रपित्व
- उत
- and; alsoand alsoIndeclinableसमुच्चयार्थक निपातRoot उत
- मध्ये
- in the middleNounनपुंसकलिङ्ग, सप्तमी, एकवचन (अव्ययीभाववत् प्रयोग)Role AdhikaraṇaRoot मध्य
- अह्नाम्
- of the daysof the days; in mid-day/time (daily continuity of welfare)Nounनपुंसकलिङ्ग, षष्ठी, बहुवचनRoot अहन्
- उत
- and; alsoand alsoIndeclinableसमुच्चयार्थक निपातRoot उत
- उदितौ
- at the rising (time)at the rising (especially of the sun; dawn-renewal)Adjective (Kṛdanta) / Nounपुंलिङ्ग, सप्तमी, एकवचन (स्थाने/काले)Role AdhikaraṇaRoot उदित
- मघवन्
- O bountiful one (epithet)O bounteous one (epithet; here aligning Bhaga/beneficence with ‘giver’ power)Noun (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRoot मघवत्
- सूर्यस्य
- of the SunNounपुंलिङ्ग, षष्ठी, एकवचनRoot सूर्य
- वयम्
- wePronounप्रथमा, बहुवचनRole KartāRoot अस्मद्
- देवानाम्
- of the godsNounपुंलिङ्ग, षष्ठी, बहुवचनRoot देव
- सुमतौ
- in (their) good will; in good favorin good thought/favor; gracious dispositionNounस्त्रीलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot सुमति
- स्याम
- may we beVerbविधिलिङ् (optative), उत्तमपुरुष, बहुवचनRoot अस् (भू) → स्या-
Sandhi Notes
- (1) उ॒तेदानीं॒ = उत + इदानीम् (स्वर-सन्धि/सवर्णदीर्घः: अ + इ → ए)
- (2) स्यामो॒त = स्याम + उत (अ + उ → ओ)
- (3) प्र॑पि॒त्व उ॒त = प्रपित्वे + उत (पदपाठे प्रपित्वे; संहितायां -ए + उ- संधौ ‘ए’ दीर्घ/गुण-प्रभावेन ‘व’/अवग्रह-रहित संयोगः)
- (4) उ॒तोदि॑तौ = उत + उदितौ (अ + उ → ओ)
- (5) मघव॒न्त्सूर्य॑स्य = मघवन् + सूर्यस्य (न् + स् → न्स्; संहितायां ‘न्त्स्’ लेखनम्)
Seer, deity and metre
- Rishi
- Atharvanic tradition
- Devata
- Bhaga / general Devāḥ (gods’ favor)
- Chandas
- Triṣṭubh
- Rasa
- Shanta
Sāyaṇa reads the temporal series as a request for uninterrupted auspiciousness—now, at the beginning, in the middle—so that bhaga is not episodic but continuous. ‘Sumati’ is the gods’ gracious consent, without which prosperity cannot ‘stick’; thus the verse seeks divine ratification across time-markers, especially the solar rising.
Atharvanic tradition (Anukramaṇī: unspecified/collective)
Svastyayana-style prosperity stabilization through temporal markers (sunrise; phases of the day) and ‘sumati’ as a sealing formula.
Expresses Atharvanic ‘time-magic’: prosperity is not a one-time gain but a continuity maintained by daily cosmic rhythms.
Bhaga; Devāḥ (collective); Sunrise/Sūrya as temporal potency
Bhaga as allotter of fortune; the gods as the supporting order; Sūrya’s rising as the daily re-authorizing of ṛta (right order).
Protects the continuity of fortune across changing circumstances; guards against ‘leaks’ of luck through inauspicious timing and loss of divine favor.
4 x ~11 syllables; parallel temporal clauses create balanced pāda symmetry.
Atharvanic triṣṭubh can privilege semantic parallelism (‘uta...uta...uta...’) over strict metrical closure.
Even, cyclical, enumerative rhythm mirroring the day’s phases.
Creates a sense of temporal enclosure—fortune ‘covers’ all times.
Recite at dawn; optionally repeat at mid-day as a ‘renewal’ (madhye ahnām).
Mark the time by looking toward the sun’s direction (without staring) or by touching the head/heart as a gesture of ‘sumati’ reception.
If used for a patron’s undertaking, recite at departure and again at the day’s midpoint to maintain auspicious momentum.
Kauśika Sūtra: daily svastyayana recitations at dawn and at time-junctures; used as continuity-charm for household welfare.
Atharvan as regulator of auspicious time: he distributes mantra across the day to prevent ‘drop-off’ of fortune.
Morning recitation at sunrise facing east; can accompany lighting a lamp and offering water/flowers as a ‘daily seal’ for fortune.
At sūryodaya; optionally repeated at midday to ‘patch’ the middle-of-day clause.
Householder-led; purohita optional for periodic reinforcement (monthly/seasonal).
Svastyayana-type applications are common; exact Kausika mapping depends on ritual tradition and manuscript lineages.
Used as a morning affirmation aligned to routine and ethical intention; recite before checking finances or starting work.
Solar rising (sūryodaya) as temporal potency-marker; Sumati (divine favor) as the stabilizing ‘seal’
Sunrise functions as a daily consecration-point: time itself becomes the ritual medium that renews fortune; sumati is the ‘binding agent’ that stabilizes outcomes.
Dinacaryā resonance: sunrise alignment supports sattva and regularity, indirectly supporting digestion, sleep, and mental steadiness.
Circadian hygiene and morning routines improving mood and resilience; ‘good favor’ as social/psychological support.
Householder and household timeline (daily/seasonal continuity).
To secure uninterrupted fortune across time and to remain in the gods’ favorable disposition (sumati).
Temporal totalization (now/then/midday/sunrise) + ‘seal’ of divine sumati; enumerative charm to prevent gaps.
Inauspicious timing, reversals of luck, loss of support from patrons/community.
Ongoing well-being, stable success, favorable networks.
- इदानीम् (idānīm)
- present-moment capacity to act; the only point of agency
- प्रपित्व (prapitva)
- continuity with origins; inherited merit, foundational stability
- मध्ये अह्नाम् (madhye ahnām)
- maintenance phase—sustaining gains amid routine pressures
- उदितौ सूर्यस्य (uditau sūryasya)
- daily reset; renewal of fortune through rhythmic alignment
- मघवन् (maghavan)
- the generosity principle; abundance as a virtue
- सुमति (sumati)
- benevolent alignment—being held in supportive regard by larger powers
Temporal wholeness: visualize fortune as a continuous thread through past foundations, present action, and daily maintenance.
Anahata (belonging/support) with Ajna (right timing and discernment).
Slow coherent breathing (5–6 breaths/min) for 3 minutes at sunrise before recitation.
Visualize sunrise rays sealing the home and mind with ‘sumati’—a gentle golden dome.
Rhythmic steadiness; non-anxious continuity.
Keep one daily vow (small, consistent) after chanting—continuity is the ritual ‘proof’ of the mantra.
Triṣṭubh with clear udātta on enumerative ‘uta’; let each ‘uta’ begin a fresh breath-phrase if needed.
Mark temporal pivots: idānīm / prapitve / madhye ahnām / uditau sūryasya; keep ‘sumatau syāma’ as the cadential resolution.
Soft, even, sunrise-appropriate; avoid force.
Best used as a daily ‘svastyayana’—regularity strengthens perceived efficacy in Atharvanic domestic practice.
1 times
Maintaining steady prosperity, preventing reversals, seeking stable patronage or workplace harmony.
At sunrise daily; additionally before important decisions to ‘reset’ timing and attitude.
Greater steadiness, improved sense of support, reduced impulsive risk-taking; a felt continuity of good fortune.
Avoid magical thinking that replaces planning; use as a rhythm-setting practice alongside budgeting and routine.
No botanical agent; the verse is a temporal prophylaxis. In Atharvanic logic, time-junctures are ‘porous’ to harm; repeated petitions across time function like repeated dosing in pharmacology.
The desire to remain in ‘the gods’ good favor’ implies that prosperity is morally/ritually conditioned, not merely economic. This supports priestly oversight: correct observance maintains sumati, and thus social stability.
The temporal sequencing and sumati formula are RV-familiar. The Atharvanic emphasis is pragmatic: the verse is readily modular for daily repetition, reflecting domestic liturgical routinization.
Gopatha frequently links success to correct timing and divine consent; ‘sumati’ functions as the theological mechanism by which a charm’s result is permitted to manifest and endure.
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