
Rishi: Atharvanic tradition (anonymous/collective in many AV paustika hymns)
Devata: Indra; Dyāvāpṛthivī; Savitar
Chandas: Triṣṭubh-like cadence (AV mixed; often treated as triṣṭubh in such praise/boon verses)
Mantra 1
यशः प्राप्तिः। य॒शसं॒ मेन्द्रो॑ म॒घवान् कृणोतु य॒शसं॒ द्यावा॑पृथि॒वी उ॒भे इ॒मे। य॒शसं॑ मा दे॒वः स॑वि॒ता कृ॑णोतु प्रि॒यो दा॒तुर्दक्षि॑णाया इ॒ह स्या॑म्
Let Indra the Bounteous make me glorious; let these two, Heaven and Earth, make me glorious. Let the god Savitar make me glorious: may I be here beloved of the giver of the priestly fee.
Mantra 2
यथेन्द्रो॒ द्यावा॑पृथि॒व्योर्यश॑स्वा॒न् यथाप॒ ओष॑धीषु॒ यश॑स्वतीः । ए॒वा विश्वे॑षु दे॒वेषु॑ व॒यं सर्वे॑षु य॒शसः॑ स्याम
As Indra is renowned in Heaven and Earth, as the Waters are renowned among the plants, so among all the gods, so among all men, may we be possessed of fame.
Mantra 3
य॒शा इन्द्रो॑ य॒शा अ॒ग्निर्य॒शाः सोमो॑ अजायत । य॒शा विश्व॑स्य भू॒तस्या॒हम॑स्मि य॒शस्त॑मः
Famed is Indra, famed is Agni; famed Soma was born. With fame of all that is, I am—most famed of all.
Here yáśas means public renown—being widely spoken of with approval, socially recognized, and treated as worthy of honor and reward, especially in ritual and patronage settings.
Indra grants victorious eminence, Heaven-and-Earth provide cosmic legitimacy and visibility, and Savitar impels success and acceptance—together forming a complete ‘pipeline’ from divine power to human recognition.
No. While 6.58.1 explicitly mentions being beloved of the giver of dakṣiṇā, the hymn’s broader aim is universal fame among gods and people, so it can be used by anyone seeking good name, status, and acceptance.
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