Atharva Veda 2.36.6: Kanda 2, Anuvaka 4, Sukta 36, Mantra 6
Sukta 36
आ क्र॑न्दय धनपते व॒रमाम॑नसं कृणु । सर्वं॑ प्रदक्षि॒णं कृ॑णु॒ यो व॒रः प्र॑तिका॒म्यः
ā krándaya dhanapate varám ā́manasaṃ kṛṇu | sárvaṃ pradakṣiṇáṃ kṛṇu yó varáḥ pratikā́myaḥ ||
Cause it to resound, O Lord of Wealth; make the boon mind-ward and sure. Make all things rightward and auspicious—this boon that is to be desired, answering desire.
Spraw, by zabrzmiało, o Panie Bogactwa; uczyń dar skierowany ku myśli i pewnym. Uczyń wszystko prawostronne i pomyślne - ten dar, który jest pożądany, odpowiadający pragnieniu.
The meaning
What it says
The Lord of Wealth is asked to make the boon resound/manifest, to make it mind-ward and assured, and to make everything ‘right-turned’ (pradakṣiṇa), auspicious, so the desired boon answers desire.
The inner meaning
Sound (kraṃd) is the psyche’s confirmation signal: the wish becomes internally coherent (āmanasa) and then externally aligned (pradakṣiṇa). The charm trains attention away from doubt and toward a single auspicious orientation.
The truth in it
Prosperity arrives when intention is stabilized in mind and actions are oriented toward auspicious order; ‘right-turning’ symbolizes alignment with life-supporting patterns.
What it is for
- Kind of hymn
- Paustika (Prosperity/Wealth) with apotropaic coloring
Its aim
To secure a wish-fulfilling boon of wealth and to render the entire undertaking auspicious (‘right-turned’), removing contrary forces.
Word by Word
Pada patha
आ । क्रन्दय । धन-पते । वरम् । आ-मनसम् । कृणु । सर्वम् । प्रदक्षिणम् । कृणु । यः । वरः । प्रति-काम्यः ।
- आ
- forth; towards (as a preverb)hither; toward (an invoking preverb, drawing the effect to the performer)Indeclinableउपसर्ग (क्रियायोगे)Root आ (उपसर्ग)
- क्रन्दय
- make (him/it) cry out; cause to resoundmake cry out; cause to resound (i.e., proclaim/announce success; compel response)Verbलोट् (आज्ञार्थे), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्; णिच् (प्रेरणार्थक) — ‘क्रन्दय’Role (कर्तृ) त्वम् (अध्याहृतः)Root क्रन्द्
- धनपते
- O lord of wealthO Lord of wealth/treasure (the wealth-master addressed as the bestower and controller of gain)Nounपुंलिङ्गः, सम्बोधन-एकवचनम्Role सम्बोधन (आह्वान)Root धनपति (प्रातिपदिकम्)
- वरम्
- a boon; a desirable thinga boon; choice gift; desirable advantage (the sought ‘best’ outcome)Nounनपुंसकलिङ्गः, द्वितीया-एकवचनम्Role कर्मRoot वर (प्रातिपदिकम्)
- आमनसम्
- agreeable to the mind; pleasinginto the mind; mind-ward; agreeable in thought (bringing the boon into one’s intention/mental possession)Adjectiveनपुंसकलिङ्गः, द्वितीया-एकवचनम्; ‘वरम्’ इति विशेषणम्Role कर्म (विशेषणरूपेण)Root आ-मनस् (प्रातिपदिकम्)
- कृणु
- make; domake; effect; accomplish (perform the magical making-real of the desired state)Verbलोट् (आज्ञार्थे), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Role (कर्तृ) त्वम् (अध्याहृतः)Root कृ
- सर्वम्
- all; the wholeAdjectiveनपुंसकलिङ्गः, द्वितीया-एकवचनम्; (अध्याहृतं ‘कर्म/कार्यं/वस्तु’ इति) विशेषयतिRole कर्मRoot सर्व (प्रातिपदिकम्)
- प्रदक्षिणम्
- rightward; auspicious; favorablerightward; auspiciously circumambulatory; favorable (turned to the right = ritually ‘successful’ and non-hostile)Adjectiveनपुंसकलिङ्गः, द्वितीया-एकवचनम्; ‘सर्वम्’/अध्याहृतं कर्म विशेषयतिRole कर्म (विशेषणरूपेण)Root प्रदक्षिण (प्रातिपदिकम्)
- कृणु
- make; renderVerbलोट् (आज्ञार्थे), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Role (कर्तृ) त्वम् (अध्याहृतः)Root कृ
- यः
- who; whichwhich; who (relative marker introducing the boon’s defining quality)Pronounपुंलिङ्गः, प्रथमा-एकवचनम्Role कर्तृ (सम्बन्धवाक्ये)Root यद् (सर्वनाम-प्रातिपदिकम्)
- वरः
- the boon; the chosen (gift)boon; excellent choice (the specific ‘best’ benefit among possibilities)Nounपुंलिङ्गः, प्रथमा-एकवचनम्; ‘यः’ इत्यस्य विशेष्यःRole कर्तृ/विशेष्य (सम्बन्धवाक्ये)Root वर (प्रातिपदिकम्)
- प्रतिकाम्यः
- to be desired; wish-fulfillingto be desired in return; answering desire; wish-fulfilling (a boon that corresponds exactly to the petitioner’s wish)Adjectiveपुंलिङ्गः, प्रथमा-एकवचनम्; ‘वरः’ इति विशेषणम्Role कर्तृ (विशेषणरूपेण)Root प्रति-काम्य (कृदन्त-प्रातिपदिकम्; √कम् ‘इच्छायाम्’ + यत्/ण्यत्-प्रत्ययः, उपसर्गः ‘प्रति’)
Sandhi Notes
- ‘यो व॒रः’ = ‘यः वरः’ (विसर्गस्य ओकारादेशः: अः + व → ओ व)। अन्यत्र स्पष्ट संधि-परिवर्तनं न दृश्यते
- ‘आ’ उपसर्गः ‘क्रन्दय’ इत्यनेन योगे।
Seer, deity and metre
- Rishi
- Uncertain/Anukramaṇī-dependent; commonly Atharvanic attribution for paustika material (needs edition-specific confirmation).
- Devata
- Dhanapati (Lord of Wealth; functional wealth-sovereign).
- Chandas
- Anuṣṭubh (probable; requires pada-count confirmation in the received text).
- Rasa
- Adbhuta and Vira
Sāyaṇa takes dhanapati as the presiding lord over riches (often Kubera/Vaiśravaṇa in later identification, but functionally ‘wealth-master’ here). ‘Krاندaya’ is read as a coercive-ritual verb: make the desired result ‘cry out’—i.e., become manifest and publicly evident. ‘Āmanasam’ is glossed as bringing the boon into the petitioner’s manas (resolve), ensuring internal assent and fixation. ‘Pradakṣiṇa’ is explicitly auspicious: to turn the enterprise to the right, removing obstacles and reversing inauspicious leftwardness; repetition of kṛṇu marks insistence/niyama.
Anukramaṇī-variant / Atharvanic paustika transmitter (unnamed)
Paustika wealth-and-success charms; turning undertakings auspicious through directional/ritual alignment (pradakṣiṇa).
Shows Atharvanic pragmatics: prosperity is engineered by stabilizing mind (āmanasa) and reorienting the environment (pradakṣiṇa) through vāc.
Dhanapati
Personifies the governance of wealth, success, and favorable outcomes; ensures resources circulate in the right channels.
Averts inauspicious reversal, loss, and ‘left-turning’ obstacles; protects undertakings by making them pradakṣiṇa.
4 pādas × ~8 syllables; imperative-heavy diction typical of charms.
Occasional sandhi and accentual flexibility; semantic beats (krandaya / kṛṇu / kṛṇu) drive rhythm more than strict count.
Brisk, directive, ‘command’ cadence.
Energizes resolve; creates a felt sense of auspicious turning and completion.
The Atharvan priest prepares a prosperity-setting (paustika) with the patron seated facing east; a clean, rightward-oriented space is established.
While reciting the mantra, the priest performs pradakṣiṇā (rightward circumambulation) around the patron’s seat, hearth, or the ritual deposit (as applicable), ritually ‘turning’ the situation to auspiciousness.
The priest then touches (or symbolically ‘places’) the intended gain—coin/treasure substitute, grain, or a prosperity-token—toward the patron’s chest/head region to enact ‘āmanasam’ (bringing the boon into the mind/resolve).
A concluding rightward gesture (raising the right hand, or rightward sprinkling) seals the effect: ‘sarvaṃ pradakṣiṇaṃ kṛṇu’—making the whole enterprise favorable.
Kauśika Sūtra: paustika-karmāṇi (wealth/boon-securing rites) — specific sūtra numbering varies by edition; this mantra is employed in dhanārtha/pradakṣiṇīkaraṇa contexts.
Atharvan/Brahman officiant as ritual technologist: he vocalizes the coercive verb (krandaya) to externalize success, and he physically enacts pradakṣiṇā to convert the field of action into an auspicious orientation.
Recite before beginning a venture; optionally perform a small pradakṣiṇa around the hearth, treasury, or household shrine.
New undertaking, market-day, payment/collection, storing grain, or before signing agreements.
Householder may recite; Atharvanic priest for formal prosperity rite.
Paustika applications for success/wealth charms associated with AVŚ book 2 materials (exact numbering edition-dependent).
Used as a brief success-prayer before work/financial decisions; paired with rightward circumambulation of a lamp.
No explicit substances: vāc itself is the operative pharmakon; ‘pradakṣiṇa’ functions as a ritual-kinetic substance—directionality as power.
Goal-setting/implementation intention; reducing uncertainty and increasing perceived control over outcomes.
The petitioner/household undertaking (trade, purchase, harvest, negotiation).
Obtain a wish-fulfilling boon of wealth/success; make the whole situation auspicious and unobstructed.
Imperative activation + auspicious reorientation (pradakṣiṇa) + mental fixation (āmanasa).
Inauspicious omens, reversals, losses, ‘left-turned’ contrary forces.
Wealth, success, favorable outcomes, smooth execution.
- धनपति (dhanapati)
- sovereign of resources—both material and capacity/competence
- क्रन्दय (krandaya)
- make the result audible/undeniable; public confirmation; manifestation
- वर (vara)
- selected outcome; the ‘picked’ good among possibilities
- आमनस (āmanasa)
- internal certainty; intention integrated into cognition and resolve
- प्रदक्षिण (pradakṣiṇa)
- auspicious orientation; removing contrary forces; aligning with dharma
- प्रतिकाम्य (pratikāmya)
- resonance between desire and reality—an ethically ‘fitting’ fulfillment
Fix the boon as a clear, ethical intention; then ‘turn’ the mind rightward—toward constructive action.
Manipura (agency) with grounding in Muladhara (resources).
3 rounds of bhrāmarī (gentle hum) to embody ‘resounding’ manifestation, then calm nasal breathing.
Focused, directive, non-scattered.
State the goal in one sentence; recite once, then do one concrete step immediately (the ‘pradakṣiṇa’ in action).
Clear udātta on vocative dhanapate; imperatives (krandaya, kṛṇu) delivered with firm but non-harsh stress.
Break after dhanapate; emphasize pradakṣiṇam as the ‘turning’ seal; finish with pratikāmyaḥ as fulfillment-marker.
Commanding, confident, ‘starting a work’ tone.
Pairing recitation with an actual pradakṣiṇa (rightward turn) strengthens the charm’s traditional logic.
11 times
Beginning a business task, seeking payment, applying for a job, storing harvest, or needing an auspicious ‘turn’ in finances.
At the start of the day’s main work; before meetings involving money or outcomes.
Greater confidence, smoother execution, fewer reversals, and improved sense of auspicious momentum.
Avoid using to justify unethical gain; the ‘right-turning’ implies dharmic alignment.
No explicit botanical is named in this verse; the operative ‘substance’ is ritual orientation (pradakṣiṇā) and the performative verb. In Atharvanic technology, spatial turning functions like a material reagent: it converts an inauspicious condition into a favorable one, analogous to how an herb converts disease into health.
The petitioner addresses a supra-human ‘wealth-lord’ through the mediation of Atharvanic speech. Wealth is not merely economic but ritually governed; the priest’s competence to ‘make it resound’ and to ‘make all rightward’ encodes a hierarchy where prosperity is accessed through authorized liturgical expertise.
The causative imperative krandaya (from √krand ‘cry out’) used as a success-enforcing performative is characteristically Atharvanic in pragmatic force. The collocation sarvaṃ pradakṣiṇaṃ kṛṇu foregrounds domestic-ritual spatial semantics (rightward auspiciousness) more than typical RV praise-hymn diction, reflecting a shift toward applied ritual language.
In Gopatha’s Atharvanic frame, efficacy (siddhi) is grounded in correct deployment of mantra with corresponding karman (act). A verse like this is effective because it couples (1) a direct command to the power controlling wealth, (2) an internalization clause (āmanasam), and (3) an auspicious spatial conversion (pradakṣiṇa). The Brahmana logic treats these as mutually reinforcing constraints that ‘bind’ the result to the sacrificer.
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