Atharva Veda 7.48.2: Kanda 7, Anuvaka 5, Sukta 48, Mantra 2
Sukta 48
यास्ते॑ राके सुम॒तयः॑ सु॑पेश॑सो॒ याभि॒र्ददा॑सि दा॒शुषे॒ वसू॑नि । ताभि॑र्नो अ॒द्य सु॒मना॑ उ॒पाग॑हि सहस्रापो॒षं सु॑भगे॒ ररा॑णा
yā́s te rāk e sumatáyaḥ supéśaso yā́bhir dádāsi dāśúṣe vásūni | tā́bhir no adyá sumánā upā́gahi sahasrā́poṣaṃ subhage rárāṇā ||
What gracious favours, O Rākā, fair in form, wherewith thou givest riches to the pious giver—therewith, well-minded, draw near to us to-day, rejoicing, O bounteous one, with thousandfold increase.
ఓ రాకా (రాకాదేవి), సుందరరూపిణి, సుమతిని ప్రసాదించే నీ అనుగ్రహాలు ఏవైతే ఉన్నాయో, వాటితో నీవు దానశీల భక్త-యజమానునికి ధనసంపదలను ఇస్తావు—అవే అనుగ్రహాలతో నేడు మా వద్దకు సుమనస్కురాలై సమీపించు; ఓ సుభగే, సహస్రగుణ పోషణ-వృద్ధిలో ఆనందిస్తూ ప్రసన్నంగా ఉండు.
The meaning
What it says
Rākā’s beautiful, gracious favours—by which she gives riches to the generous worshipper—are invoked; she is asked to come today, rejoicing, with thousandfold increase.
The inner meaning
Prosperity is invited through alignment with generosity (dāśuṣ); the psyche opens to receiving when it practices giving and gratitude; fullness (Rākā) multiplies what is nurtured.
The truth in it
Increase follows right relationship: what you nourish through giving, attention, and reverence returns amplified; abundance is a rhythm, not a hoard.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Strikarmani (Fertility-associated lunar rite)
Its aim
To attract Rākā’s beneficent ‘favours’ for immediate prosperity and thriving increase.
Word by Word
Pada patha
याः । ते । राके । सु-मतयः । सु-पेशसः । याभिः । ददासि । दाशुषे । वसूनि । ताभिः । नः । अद्य । सु-मना । उप-आगहि । सहस्र-आ-पोषम् । सु-भगे । रराणा ।
- याः
- which (those)which (those powers/intentions)Pronounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- ते
- of you/yourthy/your (belonging to the goddess)Pronounद्वितीया/चतुर्थी?—अत्र षष्ठी-सम्बन्धार्थे (ते = तव/ते) एकवचन-सम्बन्ध (वैदिक प्रयोग)Role AdhikaraṇaRoot युष्मद्/तद् (सर्वनाम-प्रातिपदिक)
- राके
- O Rākā (goddess)O Rākā (vocative; lunar benefactress)Noun (proper/deity)स्त्रीलिङ्ग, सम्बोधन, एकवचनRole SambodhanaRoot राका (प्रातिपदिक; देवीनाम)
- सुमतयः
- good thoughts/favoursgood counsels/favours (benevolent intentions; grace)Nounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot सुमति (प्रातिपदिक)
- सुपेशसः
- well-formed/beautifulfair-formed, beautiful (auspiciously shaped; splendid in effect)Adjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचन (सुमतयः इति विशेषणम्)Role KartāRoot सुपेशस् (प्रातिपदिक)
- याभिः
- with whichPronounस्त्रीलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot यद् (सर्वनाम-प्रातिपदिक)
- ददासि
- you givethou givest (bestowest as reward/boon)Verbलट् (वर्तमान), परस्मैपद, मध्यमपुरुष, एकवचनRole KriyāRoot दा (दाने)
- दाशुषे
- to the worshipper/giverNoun (agent, participial)पुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot दाश्वस्/दाशुष् (कृदन्त-प्रातिपदिक; √दाश्/√दश् ‘पूजादाने’—वैदिक ‘दाता/यजमान’)
- वसूनि
- goods/wealthgoods, riches (movable wealth; prosperity)Nounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot वसु (प्रातिपदिक)
- ताभिः
- with thosePronounस्त्रीलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot तद् (सर्वनाम-प्रातिपदिक)
- नः
- to us/for usus/ourPronounषष्ठी/द्वितीया बहुवचन-एन्क्लिटिक; अत्र ‘अस्माकम्/अस्मान्’—प्रार्थनायाम् ‘to us’ अर्थेRole SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अद्य
- today/nowIndeclinableकालवाचक-अव्ययRole AdhikaraṇaRoot अद्य (अव्यय)
- सुमनाः
- kindly disposed, graciousAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (देवी-सम्बोधनार्थे प्रथमा)Role KartāRoot सुमनस् (प्रातिपदिक)
- उपागहि
- come near, approachVerbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRole KriyāRoot उप-आ-गम् (गत्यर्थे)
- सहस्रापोषम्
- a thousandfold increase/prosperityNoun (compound)पुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया, एकवचन (उपागहि इत्यस्य कर्म/प्राप्यफलम्)Role KarmaRoot सहस्र-आ-पोष (समास; ‘सहस्र’ + ‘आ’ + ‘पोष’)
- सुभगे
- O fortunate oneAdjectiveस्त्रीलिङ्ग, सम्बोधन, एकवचनRole SambodhanaRoot सुभग (प्रातिपदिक)
- रराणा
- rejoicing, delightingParticiple (adjectival)स्त्रीलिङ्ग, प्रथमा, एकवचन (देवीविशेषणम्)Role KartāRoot रम् (क्रीडायाम्/तुष्टौ) → रराण (कृदन्त; वैदिक परिपूर्ण/प्रसन्न)
Sandhi Notes
- (1) यास्ते → याः ते (विसर्ग-सन्धि)
- (2) याभिर्ददासि → याभिः ददासि
- (3) ताभिर्नो → ताभिः नः
- (4) उपागहि → उप-आ-गहि (उपसर्ग-सन्धि)
- (5) सहस्रापोषम् → सहस्र-आ-पोषम् (समास/उपसर्ग-सन्धि)
Seer, deity and metre
- Rishi
- Atharvanic tradition (as per anukramaṇī)
- Devata
- Rākā
- Chandas
- Triṣṭubh-like (requires metrical confirmation by pada count).
- Rasa
- Shringara and Adbhuta
Sāyaṇa glosses ‘sumatayaḥ’ as anugrahāḥ (acts of favour) and ‘supéśasaḥ’ as auspiciously effective. ‘Dāśuṣe’ is the yajamāna who has offered; the verse is a direct transfer-request: the same prosperity-granting powers shown to other patrons are to be applied ‘today’ to this household.
Atharvanic domestic prosperity seer (ṛṣi varies)
Paustika increase, especially linked to lunar plenitude and household giving; cultivating ‘sumati’ as prosperity condition.
Frames wealth as relational and ethical: the goddess gives ‘to the giver,’ integrating paustika magic with dharmic reciprocity.
Rākā
Fullness that ripens; patroness of thriving, beauty, and timely increase; brings near auspicious conditions.
Supportive (indirect): nourishes ojas-like wellbeing through prosperity and contentment.
Protects household fortune from decline by anchoring it in generosity and right timing.
4 × ~11; smooth syntactic flow across pādas.
Atharvanic diction may shift syllable weight via sandhi; cadence remains triṣṭubh-feeling.
Invocatory and welcoming; emphasis on ‘today’ (adya) and ‘approach’ (upāgahi).
Creates a hospitable ‘field’—inviting, expansive, prosperity-oriented.
Invoke Rākā in a domestic setting with offerings appropriate to prosperity (milk, ghee, grains).
Recite the mantra while inviting the deity to ‘approach’ (upāgahi), often accompanied by leading the patron to the hearth or threshold.
Conclude with a prosperity wish over household stores/cattle/children, marking ‘sahasrāpoṣa’ by touching or viewing the wealth-symbols.
Kauśika Sūtra: domestic prosperity rites employing lunar/fertility invocations (edition-dependent; exact numbering requires crosswalk).
Atharvan priest as invoker and prosperity-consecrator, directing the invitation (āvāhana) and sealing the blessing onto household assets.
Recite on full moon, during giving/charity, at beginning of new venture, or when seeking household increase (grain, income).
Paurṇamāsī (full moon) ideally; morning for ‘increase’ orientation; also before storing grains/money.
Householder; can be paired with simple offering of milk/sweets or lamp under moonlight.
Prosperity intention-setting with donation: chant, then give a small portion to someone in need.
Prosperity is treated as nourishment (poṣa): a life-substance that can be increased through alignment with lunar plenitude and generosity.
Wellbeing via social support and generosity practices; positive affect and gratitude linked to improved stress physiology.
Household economy, crops, income, general flourishing.
Attract Rākā’s favours for immediate prosperity and thousandfold thriving; beautify and stabilize household fortune.
Invitation + reciprocity formula (gives to the giver) + temporal anchoring (‘today’) + multiplication clause (sahasrāpoṣa).
Stagnation, scarcity mindset, decline of fortune.
Wealth, growth, thriving (poṣa).
- सुमतयः (sumatayaḥ)
- graceful currents of support; benevolent cognition
- सुपेशसः (supeśasaḥ)
- harmonious outcomes; well-shaped life-conditions
- दाशुषे (dāśuṣe)
- reciprocity ethic; prosperity tied to offering
- वसूनि (vasūni)
- resources, virtues, supports
- उपागहि (upāgahi)
- draw the boon into proximity; invite presence
- सहस्रापोषम् (sahasrāpoṣam)
- compounding growth; flourishing across domains
- रराणा (rarāṇā)
- abundance with joy (not fear); celebratory plenitude
Cultivate sumati (benevolent mind) and receptivity; synchronize with lunar fullness and gratitude.
maṇipūra (abundance/agency)
Gentle ujjāyī (very soft) for warmth and steadiness.
Moonlight filling jars of grain and the body’s ‘nourishment channels’; offerings flowing outward and returning multiplied.
Open-hearted joy with grounded intention.
Chant, then perform one concrete act of giving; sit briefly and feel ‘rarāṇā’ (joy) as the seal.
Bright, welcoming tone; slight lift on ‘upāgahi’ and ‘sahasrāpoṣam’.
Keep ‘tābhir no adya’ as a single inviting phrase; end with a smile in the voice on ‘rarāṇā’.
Warm, inviting, resonant but gentle.
Paustika practice often uses higher counts; if time-limited, chant 27 with a small act of offering as completion.
108 times
Starting a new job/business; seeking household stability; recovering from financial strain; cultivating generosity-based abundance.
On full moon; before budgeting/planning; before charitable giving; at month’s start.
Improved optimism and disciplined generosity; sense of supportive ‘luck’ and increased thriving.
Avoid magical thinking that replaces planning; keep giving within means.
Again no plant is specified; prosperity is framed as a transferable divine ‘faculty’ (sumati) rather than a pharmacological agent. The rite is ‘social-economical medicine’—stabilizing household well-being.
Wealth is explicitly tied to the dāśuṣ (the one who gives/has given), reinforcing reciprocity between patronage and divine reward, mediated by priestly speech.
The diction is RV-like (sumati, dāśuṣ), but the Atharvanic setting foregrounds immediacy (‘adya’) and household prosperity as a primary endpoint.
Gopatha tends to rationalize prosperity as the fruit of correct offering and correct mantra-application; this verse exemplifies that logic by explicitly referencing the giving patron (dāśuṣ) as the proper recipient.
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