Atharva Veda 9.4.20: Kanda 9, Anuvaka 1, Sukta 4, Mantra 20
Sukta 4
गावः॑ सन्तु प्र॒जाः स॒न्त्वथो॑ अस्तु तनूब॒लम्। तत् सर्व॒मनु॑ मन्यन्तां दे॒वा ऋ॑षभदा॒यिने॑
gā́vaḥ santu prajā́ḥ santv átho astu tanūbalám | tát sárvam ánu manyantāṁ devā́ ṛṣabhadāyíne ||
Let there be kine; let there be offspring; and further, let there be bodily strength. Let the Gods assent, in full, to all that—unto the giver of the bull.
ขอให้มีฝูงโค; ขอให้มีบุตรหลาน; และยิ่งกว่านั้นขอให้มีกำลังกาย. ขอให้เหล่าเทพยินยอมพร้อมกันต่อสิ่งทั้งปวงนั้น—แด่ผู้ประทานโคผู้เป็นพ่อพันธุ์ (วัวผู้เป็นจ่าฝูง).
The meaning
What it says
A direct prosperity petition: may there be cows, offspring, and bodily strength; may the gods consent to all this for the ‘giver of the bull’ (patron who provides breeding power).
The inner meaning
Abundance is framed as a triad—resources (cows), continuity (progeny), and vitality (tanū-bala). The psyche seeks divine ‘assent’ (anumati) to stabilize these aims.
The truth in it
Prosperity is not only possession but continuity and strength; communal and cosmic validation (shared consent) sustains wellbeing.
What it is for
- Kind of hymn
- Paustika (Prosperity) / Go-sūkta (Cattle-increase)
Its aim
To secure abundance of cattle, fertility (human/animal), and bodily vigor; to obtain divine ratification of the patron’s prosperity.
Word by Word
Pada patha
गावः । सन्तु । प्रजाः । सन्तु । अथो इति । अस्तु । तनू-बलम् । तत् । सर्वम् । अनु । मन्यन्ताम् । देवाः । ऋषभ-दायिने ।
- गावः
- cowscows; the primary wealth and life-sustaining resource (also a ritual index of prosperity)Nounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot गो (प्रातिपदिक)
- सन्तु
- let (them) belet there be; may they exist/abound (benedictive)Verbलोट् (आज्ञार्थे); प्रथमपुरुष; बहुवचनRoot अस् (धातु)
- प्रजाः
- offspring, progenyoffspring, progeny; increase of people/animals (fertility as auspicious power)Nounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot प्रजा (प्रातिपदिक)
- सन्तु
- let (them) belet there be; may they exist/aboundVerbलोट्; प्रथमपुरुष; बहुवचनRoot अस् (धातु)
- अथो
- and also, moreoverIndeclinableअव्ययRoot अथ + उ (निपात-समुच्चय)
- अस्तु
- let there belet there be; may it be so (confirmatory benediction)Verbलोट्; प्रथमपुरुष; एकवचनRoot अस् (धातु)
- तनूबलम्
- bodily strengthbodily strength; vigor of the person/household (health as ritual efficacy)Nounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्तृRoot तनू-बल (प्रातिपदिक; समासः)
- तत्
- thatthat; this desired state/boon just utteredPronounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्म (मन्यन्ताम् इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- सर्वम्
- all, entireall of it; the totality of the requested benefitsAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचन (तत् इत्यस्य विशेषणम्)Role कर्मRoot सर्व (प्रातिपदिक)
- अनु
- after, in accordancein accordance with; following upon (divine assent following the rite)Indeclinableअव्यय (मन्यन्ताम् इत्यनेन सह)Root अनु (उपसर्ग/अव्यय)
- मन्यन्ताम्
- let (them) think/approvelet them approve/think favorably; divine ratification of the charmVerbलोट्; प्रथमपुरुष; बहुवचन; आत्मनेपदRoot मन्/मन्य् (धातु)
- देवाः
- the godsthe gods; guarantors of order and success of the karmanNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot देव (प्रातिपदिक)
- ऋषभदायिने
- to the giver of a bull (bestower of a bull)to the giver of a bull; the patron who donates a breeding-bull (a meritorious, prosperity-producing gift)Noun/Adjectiveपुंलिङ्ग; चतुर्थी; एकवचनRole सम्प्रदानRoot ऋषभ-दायिन् (प्रातिपदिक; समासः)
Sandhi Notes
- गावः | सन्तु | प्रजाः | सन्तु | अथो | अस्तु | तनूबलम् | तत् | सर्वम् | अनु | मन्यन्ताम् | देवाः | ऋषभदायिने ।
- 1) अथो = अथ + उ (निपात-संयोग)
- 2) तत् सर्वम्: विशेष्य-विशेषण-सामानाधिकरण्यं (नपुंसक एकवचन)
- 3) अनु मन्यन्ताम्: अनु (अव्यय/उपसर्गवत्) क्रियाविशेषणरूपेण ‘अनुमन्यन्ताम्’ इत्यर्थः
- समासः ‘ऋषभस्य दायिन्’ (षष्ठी-तत्पुरुष) + चतुर्थी एकवचन
Seer, deity and metre
- Rishi
- Atharvanic tradition
- Devata
- Devas collectively; prosperity/fertility as the operative power
- Chandas
- Anuṣṭubh (probable; 4 pādas of ~8 syllables, with Atharvanic flexibility)
- Rasa
- Shanta and Shringara
Sāyaṇa construes the verse as a benedictory sealing (āśīrvāda) upon a rite of cattle-increase: ‘cows’ and ‘progeny’ are the two chief forms of paśu-pravṛddhi; ‘tanū-bala’ extends the boon to the sacrificer’s own health. ‘Devas’ are invoked as the authoritative confirmers (anumantṛ) of the spoken act. ‘ṛṣabhadāyin’ is the yajamāna/patron characterized by the meritorious donation of a breeding-bull, which is itself a generator of prosperity and fertility.
Unknown (Atharvanic/Angirasic cattle-prosperity stratum; seer not specified in excerpt)
Go-sūkta paustika rites: increasing cattle, fertility, and bodily vigor through collective-devatā assent formulas.
Links human patronage (ṛṣabha-dāna) with divine assent—prosperity as a moral-ritual economy.
Devas (collective) with prosperity/fertility as operative power
The gods as guarantors of order and distribution of wealth, fertility, and strength through consent and blessing.
Supports restoration of strength (tanū-bala) after weakness; fosters reproductive wellbeing symbolically.
Protects herd and lineage by gaining divine approval; wards sterility and loss.
4 pādas of ~8 syllables with Atharvanic flexibility; second hemistich slightly expansive.
Prosperity charms often relax strict syllable counts; cadence favors clear petition clauses.
Steady, petitionary, communal rhythm—builds by parallel imperatives (santu… santu… astu…).
Generates confidence through repetition and collective affirmation.
Prepare the cowshed (goṣṭha): sweep and sprinkle with water; establish a clean ritual boundary.
Bring the breeding-bull (ṛṣabha) or its symbolic substitute (rope/halter) to the cowshed entrance.
Recite the mantra as an āśīrvāda while facing the herd; touch the bull or the halter to transmit ‘vīrya’ (breeding potency).
Conclude with a gesture of assent: the priest and patron silently ‘approve’ (anu-man) the stated boons, then release the animal into the herd.
Kauśika Sūtra: go-vṛddhi / paśu-karman sections (general alignment with Kauś. goṣṭha-rites; exact sūtra numbering varies by edition).
Atharvan priest as domestic ritual-technologist: reciter (mantrin) and operator of transference by touch/leading; ensures the spoken boon is ritually ‘installed’ in the herd.
Recite in the cowshed while feeding cattle; during bull-introduction to herd; at household prosperity rites; can be spoken over fodder or at the threshold of the goṣṭha.
Waxing moon; spring/monsoon transitions; before breeding season.
Householder leads; priest may coordinate a go-śānti with offerings and protective boundary-making.
Use as a family prosperity prayer combined with practical herd/finance planning.
bull (ṛṣabha) as breeding-power; cows (gāvaḥ) as wealth; goṣṭha (cowshed) implied ritual locus
Cows/bull are living ‘substances’ of prosperity: milk, manure, traction, and lineage-power; gifting/providing a bull signals enabling fertility for the community.
Debility/weakness (dourbalya), failure of vitality; indirectly infertility/childlessness as ‘lack of prajā’.
tanū (the body, general)
Invokes abundance and strength as a unified blessing; ‘assent’ frames healing as reintegration with cosmic support.
Puṣṭi/ojas-building orientation; supports rasāyana aims (strength, fertility, nourishment).
Holistic wellbeing goals: nutrition security + family planning/fertility support + physical conditioning.
Patron/household; herd and family line.
Increase cattle, progeny, and bodily strength; obtain divine approval for the patron’s prosperity.
Triadic blessing + divine ratification formula (anumati) addressed to collective gods.
Loss of cattle, infertility, wasting weakness, lack of social support.
Cattle-wealth, fertility, vigor.
- गावः (gāvaḥ)
- Wealth, nourishment, social capital, steady livelihood
- प्रजाः (prajāḥ)
- Continuity, fertility, projects and future outcomes
- तनूबल (tanū-bala)
- Ojas-like vigor; capacity to sustain duties
- अनु मन्यन्ताम् (anu manyantām)
- Cosmic ratification; alignment of fate with intention
- ऋषभदायिन् (ṛṣabhadāyin)
- One who supplies generative power; patronage that enables fertility/prosperity
Triad of abundance: resources–continuity–strength.
muladhara
Slow counted breathing with three-part intention on each exhale (cows / progeny / strength).
A stable cowshed as inner sanctuary; calves (future) and strong body (tanū-bala) glowing with earth-toned light.
Stability and grounded confidence.
Chant, then perform one concrete act for each domain: provision (food), continuity (care/mentoring), strength (exercise/rest).
Clear anuṣṭubh-like pacing; emphasize santu/santu/astu as rhythmic anchors.
Slight stress on gā́vaḥ, prajā́ḥ, tanū́-balam; lift on devā́ḥ; resolve on ṛṣabhadāyíne.
Blessing-tone, steady and confident.
Can be paired with circumambulating the cowshed once (pradakṣiṇā) to ‘seal’ the boon.
21 times
Building family stability, fertility intentions, improving strength after hardship, supporting livelihood.
Weekly (e.g., Friday/Thursday), or during major household transitions (new home, new herd, new business).
Sense of grounded prosperity; motivation for health and continuity; communal cohesion.
Avoid fatalism; pair prayer with responsible breeding/healthcare and financial prudence.
No explicit plant appears in this verse; the operative ‘substance’ is zoomorphic (cows/bull). The charm functions by naming desired assets (gāvaḥ, prajāḥ, tanū-bala) and securing divine anu-mati (assent), a common Atharvanic mechanism where speech itself is the efficacious medium.
The patron is indexed by gift-capacity (‘giver of a bull’), implying a household with surplus and ritual standing. Prosperity is framed as divinely sanctioned and mediated by a specialist priest, reflecting a household economy where cattle-wealth underwrites social rank and ritual agency.
The diction is largely RV-compatible (benedictive santu/astu; anu manyantām). The explicit patron-epithet ṛṣabhadāyin is more ‘domestic-ritual’ in flavor, typical of Atharvanic pragmatics that label the beneficiary by a concrete social act (donation) rather than by lineage alone.
Gopatha repeatedly treats Atharvanic mantras as effective through correct application (yukti) and assent of deities; prosperity-rites are validated by the principle that properly uttered speech, joined to a fitting karman (here, cattle/bull handling), ‘establishes’ (pratiṣṭhāpayati) the desired state in the household domain.
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