Atharva Veda 4.21.2: Kanda 4, Anuvaka 3, Sukta 21, Mantra 2
Sukta 21
इन्द्रो॒ यज्व॑ने गृण॒ते च॒ शिक्ष॑त॒ उपेद् द॑दाति॒ न स्वं मु॑षायति । भूयो॑भूयो र॒यिमिद॑स्य व॒र्धय॑न्नभि॒न्ने खि॒ल्ये नि द॑धाति देव॒युम्
índro yájvane gṛṇaté ca śíkṣata úpa íd dadāti ná sváṃ muṣāyati | bhū́yo-bhūyo rayím íd asya várdhayann abhínne khílye ní dadhāti devayúm
Indra to the sacrificer, and to the praising singer, gives guidance; he verily bestows, he steals not what is one’s own. Again and yet again increasing this man’s wealth, he sets the god-devoted one firm in unbroken pasture-land.
Индра наставляет жертвователя и воспевающего певца; он воистину дарует, не похищая того, что принадлежит своему. Снова и снова умножая богатство этого человека, он утверждает богопреданного на неразорванном пастбище.
The meaning
What it says
Indra guides the sacrificer and singer; he gives and does not steal one’s own. Repeatedly increasing wealth, he establishes the god-devoted person firmly in unbroken pasture land.
The inner meaning
Prosperity is secured by right relationship with power: guidance, praise, and ethical assurance (non-theft) stabilize one’s resources and remove anxiety about loss.
The truth in it
Wealth that endures is wealth protected by order and fairness—where increase does not depend on dispossession, and one stands on ‘unbroken ground.’
What it is for
- Kind of hymn
- Paustika (Prosperity) / Protective prosperity for cattle-wealth
Its aim
To secure repeated increase of wealth (especially cattle) and establish the patron safely in intact pasture, free from loss or illicit taking.
Word by Word
Pada patha
इन्द्रः । यज्वने । गृणते । च । शिक्षते । उप । इत् । ददाति । न । स्वम् । मुषायति । भूयः-भूयः । रयिम् । इत् । अस्य । वर्धयन् । अभिन्ने । खिल्ये । नि । दधाति । देवयुम्
- इन्द्रः
- IndraIndra; lord of gain and protector of possessionsNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- यज्वने
- to the sacrificerto the sacrificer; the ritual patron (one who offers)Nounपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot यज्वन् (प्रातिपदिक)
- गृणते
- to/for (one who) praisesto the singer/praiser; reciter of laudation (stotra-like praise)Verbलट् (वर्तमान), आत्मनेपद, प्रथमा, एकवचनRole सम्प्रदानRoot गॄ (गिर्/गॄ) स्तुति- (धातु)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- शिक्षते
- shows favor / grants instruction (i.e., helps)gives instruction/discipline; trains; (Sayana: ‘anugṛhṇāti’—favours by guidance)Verbलट् (वर्तमान), आत्मनेपद, प्रथमा, एकवचनRole कर्तृRoot शिक्ष् (धातु)
- उप
- near; towardsnear; unto; in addition (approach of gift)Indeclinableउपसर्ग/अव्ययRoot उप
- इत्
- indeedindeed; just; emphatic particleIndeclinableनिपात (एव/खलु-अर्थे, बलार्थक)Root इत्
- ददाति
- givesgives; bestows (as concrete transfer of wealth)Verbलट् (वर्तमान), परस्मैपद, प्रथमा, एकवचनRole कर्तृRoot दा (धातु)
- न
- notIndeclinableनिषेध-अव्ययRoot न
- स्वम्
- one's own (property)one’s own; what belongs to him/it (Indra’s gift is not theft)Noun (used adjectivally)नपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot स्व (प्रातिपदिक)
- मुषायति
- steals; robsVerbलट् (वर्तमान), परस्मैपद, प्रथमा, एकवचन; णिच्-प्रयोग (कारयति-रूप)Role कर्तृRoot मुष् (धातु)
- भूयः
- again; moreIndeclinableपुनरर्थक-अव्ययRoot भूयस्/भूयः (प्रातिपदिक/अव्ययीभाव)
- भूयः
- again; repeatedlyIndeclinableपुनरर्थक-अव्ययRoot भूयस्/भूयः (प्रातिपदिक/अव्ययीभाव)
- रयिम्
- wealthwealth; property; especially cattle/treasureNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रयि (प्रातिपदिक)
- इत्
- indeedindeed; preciselyIndeclinableनिपात (एव/खलु-अर्थे, बलार्थक)Root इत्
- अस्य
- of himof him; of this man (the patron)Pronounषष्ठी, एकवचनRole सम्बन्धRoot इदम् (सर्वनाम-प्रातिपदिक)
- वर्धयन्
- increasingincreasing; causing to grow (prosperity-augmentation)Verb (participle)शतृ-प्रत्यय (वर्तमान कृदन्त), पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot वृध् (धातु)
- अभि
- towards; uponIndeclinableउपसर्ग/अव्ययRoot अभि
- इन्ने
- in a well-filled/abundant (place)Adjectiveनपुंसकलिङ्ग/पुंलिङ्ग, सप्तमी, एकवचन (स्थाने)Role अधिकरणRoot इन्न (प्रातिपदिक; ‘समृद्ध/पूर्ण’ इत्यर्थे, वैदिक)
- खिल्ये
- in the fallow/uncultivated groundin the pasture/field; fallow or grazing-ground (place of cattle ranging)Nounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot खिल्य (प्रातिपदिक)
- नि
- down; indown; into; firmly (fixation)Indeclinableउपसर्ग/अव्ययRoot नि
- दधाति
- places; establishessets; places; establishes (ritual ‘installation’ of prosperity)Verbलट् (वर्तमान), परस्मैपद, प्रथमा, एकवचनRole कर्तृRoot धा (धातु)
- देवयुम्
- the god-seeking/devout (man)god-seeking; pious; devoted to the gods (the patron characterized as fit recipient)Noun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot देवयु (प्रातिपदिक)
Sandhi Notes
- इन्द्रो → इन्द्रः
- यज्व॑ने (असन्धि)
- गृण॒ते (असन्धि)
- च (असन्धि)
- शिक्ष॑त → शिक्षते (लट् 3sg आत्मनेपद; मन्त्रपाठे वैदिक-लोप/छन्दोभेद)
- उपेद् → उप + इत् (निपात ‘इत्’)
- द॑दाति (असन्धि)
- न (असन्धि)
- स्वं → स्वम्
- मु॑षायति (असन्धि)
- भूयो॑भूयो → भूयः + भूयः
- र॒यिमिद॑स्य → रयिम् + इत् + अस्य
- व॒र्धय॑न्नभि॒न्ने → वर्धयन् + अभि + इन्ने
- खि॒ल्ये (असन्धि)
- नि (असन्धि)
- द॑धाति (असन्धि)
- देव॒युम् (असन्धि)
Seer, deity and metre
- Rishi
- Atharvanic tradition (anonymous/household seer)
- Devata
- Indra
- Chandas
- Triṣṭubh (common for Indra-prosperity statements)
- Rasa
- Vira and Shanta
Sayana emphasizes Indra’s role as lawful giver: the gain is not ‘stolen’ but divinely sanctioned increase. ‘Abhinne khilye’ is taken as secure, unviolated grazing—no breach by raiders or calamity. ‘Devayu’ marks the patron as ritually qualified; Indra’s ‘teaching’ is protective favor that ensures correct conduct and continued prosperity.
Anonymous Atharvanic household seer (Śaunaka AV tradition)
Indra-paustika assurance: wealth increase with protection from loss/theft; securing pasture and stability for cattle economy
Frames prosperity as dharmically protected: Indra’s giving is contrasted with stealing, emphasizing rightful stability as a sacred boon.
Indra
Sovereign of strength and protection who secures resources, wards theft, and establishes the patron on stable ground.
Indirect: reduces fear of loss and supports psychological security; prosperity supports health.
Protection of property and pasture; prevention of loss through theft or misfortune.
4×11 with characteristic Triṣṭubh swing; strong syntactic parallelism (gives/does not steal; again and again increases)
Atharvanic Triṣṭubh may show minor syllabic flexibility; emphasis on juridical/ethical phrasing.
Authoritative, expansive, ‘legal-protective’ cadence.
Instills confidence and steadiness; suitable for public/household recitation over assets and grazing grounds.
At the boundary of the grazing-ground or before driving cattle out, the priest recites the mantra to ‘install’ security in the khilya.
A small offering/feeding act (to cattle or to a household fire) may accompany the ‘dādāti’ theme, aligning speech with transfer of benefit.
The patron is made to stand facing the pasture while the priest recites ‘abhínne khílye ní dadhāti’, ritually seating him in secure tenure.
Kauśika Sūtra: paustika rites for cattle/wealth increase; recited in connection with pasture-protection and gifting/feeding acts (edition-dependent citation).
Atharvan priest as guarantor of legitimate gain and boundary-protection; he ritually converts Indra’s ‘gift’ into stable property-right.
Recite when allocating pasture, before moving herds, during boundary-walking of grazing land, or after a theft scare; can be paired with offerings to Indra.
Morning before pasture release; new-moon/full-moon prosperity observances; after resolving disputes.
Householder with Indra-devotion; Atharvan priest for formal prosperity rite.
KauśS: paustika wealth/cattle rites; recitation for securing property/pasture (edition-dependent).
Use as a blessing for ethical prosperity and protection of livelihood (farms, small businesses).
wealth (rayi); pasture/grazing land (khilya)
The key ‘substance’ is land and livelihood: unbroken pasture symbolizes continuity, while rayi is the circulating life-capital protected by divine sovereignty.
Prosperity supports ojas and reduces chronic stress (kṣaya through worry).
Financial security and land-tenure stability reducing stress-related illness.
Householder’s wealth (especially cattle) and grazing land
Repeated increase of wealth and establishment in intact pasture; assurance against loss/stealing.
Indra-invocation with ethical guarantee (non-theft) + iterative increase formula (bhūyo-bhūyaḥ) + ‘fixing’ (ni dadhāti) in stable land.
Theft, loss, fragmentation of livelihood base, insecurity
wealth (rayi), pasture stability (khilya)
- यज्वने / गृणते (yajvane / gṛṇate)
- aligned action + aligned speech as twin supports of prosperity
- शिक्षते (śikṣate)
- prosperity needs wisdom and discipline, not only luck
- न स्वं मुषायति (na svaṃ muṣāyati)
- security from loss; ethical economy; protection of rightful property
- रयि (rayi)
- life-supporting abundance
- अभिन्ने खिल्ये (abhinne khilye)
- stable livelihood base; continuity; non-fragmented support system
- देवयुम् (devayum)
- the one oriented to the sacred order; worthy vessel for increase
Ethical prosperity contemplation: ‘increase without stealing’; grounding in stability (abhinna khilya).
Mūlādhāra (security)
Slow, grounding exhale-focused breathing while visualizing firm earth/pasture beneath feet.
Steady confidence and restraint.
Recite while standing barefoot on earth (if possible), feeling ‘unbroken ground’ as inner stability; commit to non-harmful gain.
Triṣṭubh requires longer breath lines; keep flow across each 11-syllable pāda.
Emphasize contrasts: uped dadāti / na … muṣāyati; and iteration: bhūyo-bhūyo.
Full, steady, declarative (prosperity-protective tone).
Effective when paired with boundary-setting actions (walking pasture edges) and explicit intention of rightful gain.
9 times
Seeking stable livelihood, protection from loss/theft, and steady growth in agriculture/cattle-based economy.
Before grazing, during land/pasture boundary checks, after financial setbacks, when recommitting to ethical earning.
Confidence, sense of protection, focus on disciplined growth and stability.
Do not use to justify greed or exploitation; the mantra’s ethical core is ‘he steals not.’
Again, no herb is central; the operative ‘material’ is land-tenure and movable wealth. The mantra sacralizes economic security—Indra’s gift legitimizes accumulation and frames it as non-zero-sum (‘not stealing’), a key ideological move in pastoral competition.
It privileges the yájvan (patron) and gṛṇat (ritual specialist) as recipients of Indra’s favor, implying a reciprocal economy: praise and sacrifice yield sanctioned wealth. The ‘devayu’ label encodes moral/ritual qualification as a basis for prosperity.
The Indra-gift idiom is RV-continuous, but the explicit denial of theft (‘ná sváṃ muṣāyati’) reads as a socially pointed clarification, aligning divine redistribution with property norms—an Atharvanic tendency toward pragmatic, juridical shading.
Gopatha’s Atharvanic hermeneutic often treats prosperity as contingent on correct ritual status and application. ‘Devayu’ would be read as the qualifying condition; the mantra’s efficacy is thus conditional upon piety/ritual alignment, not merely utterance.
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