Dhanteras: The Vedic Festival of Prosperity through Yajna
- Phani Madhav RSS
- Oct 13
- 8 min read
Updated: Nov 8
The Radiant Day of Indra, Surya, Lakṣmī, and the Inner Healer Dhanvantari
The Background and Mythological Essence of Dhanatrayodasi
Among the luminous observances of the Vedic year, Dhana Trayodaśī—popularly known as Dhanteras—marks the thirteenth lunar day (trayodaśī) of the dark fortnight (kṛṣṇa pakṣa) of the Āśviyuja month. This festive day ushers in the sacred festival of lights, Dīpāvalī, and celebrates the appearance of divine prosperity and healing radiance.
The Puranic narrative recounts that during the Samudra Manthana—the churning of the cosmic ocean—the gods and asuras sought the nectar of immortality. From those waters of creation arose several divine objects, but significant are two radiant beings: Śrī Lakṣmī, the goddess of wealth and abundance, and Dhanvantari, the divine physician of the gods, bearing the amṛta-kalaśa—the golden vessel of nectar.
This myth encapsulates the ancient Vedic symbolism of dhana (brilliance, light, wealth) and āyuḥ (life-force). It is the union of these that gives rise to the auspicious festival of Dhana Trayodaśī—a celebration of the birth of radiance, vitality, and inner completeness.
Diverse Celebrations across Traditions
Because Dhanteras is a pan-Hindu festival integrated into Diwali, there is considerable variety in how it is observed across different regions, sects, and communities. Across the sacred geography of Bhārata, this day is observed with harmonious customs reflecting regional and community variations.
Regional Variations
North and Western India: Homes are purified and illuminated with rows of lamps to welcome Goddess Lakṣmī. People buy gold, silver, and utensils as auspicious symbols of renewed prosperity. Lamps (Yama Dīpas) are lit facing south to appease Lord Yama and ward off untimely death.
Tamil Nadu and Kerala: The focus is on Dhanvantari Pūjā—worship of the divine physician. Ayurveda practitioners offer deepas and naivedyam to the Lord of healing.
Maharashtra: People mix dhaane (coriander seeds) with jaggery and offer it to the goddess—signifying sweetness and fertility.
Nepal: This day coincides with Kāg Tihar, when crows—the messengers of Yama—are fed and revered.
Thus, while external practices differ, the central idea remains constant: invoking auspicious wealth (śrī), health (ārogya), and longevity (dīrghāyuḥ) through divine remembrance.
The Vedic Root of the Dhanvantari Legend
The word “Dhanvantari” (धन्वन्तरि) itself is of Vedic origin. It is a compound of dhanvan (field, expanse, or bow) and antari (within, dwelling inside). Hence, Dhanvantari literally means “He who dwells within the field (of life)”—the inner healer who moves within the cosmic expanse. Dhanvantari also means ‘the radiance of the Sun within the field of life’ and also refers to ‘the bow of Indra’, Indra Dhanus.
This is why Dhanvantari is linked with solar and Indric powers, as both heal and bestow life-giving brilliance. The solar interpretation of Dhanvantari is deeply rooted in the Vedas. In the Vedic idiom, 'dhana' is not mere gold; it is 'tejas', the luminous power that sustains all. The Sūrya hymns of the Ṛg Veda declare the Sun to be both 'bhaiṣajya' (healing) and 'rayaḥ-prada' (giver of riches). The Sun, 'Sūrya / Savita', is the first and supreme bhaiṣajya—the healer, rejuvenator, and bestower of vitality.
The amṛta-kalaśa that Dhanvantari bears is the vessel of solar nectar—the same symbolism used in Vedic imagery of the Sun as the golden bowl of heaven. Though the proper noun Dhanvantari appears only in later Purāṇas, his tattva—the healing radiance within herbs and light—is entirely Vedic.
The seers saw the Sun’s essence stored within herbs and plants—his light becomes their sweetness and medicinal potency. Thus, when we honor Dhanvantari, we honor the healing Sun manifest in herbs.
The Oṣadhi Sūkta (Ṛgveda 10.97) identifies the herbs themselves as the conscious embodiment of healing power (Dhanvantari-tattva). For example:
देवनागरी:
या ओषधीः पूर्वा जाता देवेभ्यस् त्रियुगम् पुरा |
मनै नु बभ्रूणाम् अहं शतं धामानि सप्त च || (ऋग्वेद १०.९७.१)
IAST:
yā oṣadhīḥ pūrvā jātā devebhyas triyugam purā |
manai nu babhrūṇām ahaṃ śataṃ dhāmāni sapta ca || Rg Veda 10.97.1
Meaning: “The herbs that were born of old, before the gods, whose abodes are a hundred and seven—I invoke them all, radiant and healing.”
Also, the subtle power within the light particles ‘rasmi’ of the Sun, praised as ‘deva madhu’, is also known as ‘Dhanvantari power’ as sung in the mantra:
माध्वीर्नः सन्त्वोषधीर्। (ऋग्वेद १.९०.६)
mādhvīr naḥ santv oṣadhīḥ (Rg Veda 1.90.6)
“May the herbs be sweet and healing to us.”
Thus, the Dhanvantari principle—the divine physician within creation—is already celebrated in the earliest hymns of humanity.
The Vedic Origin of Buying Gold on Dhanteras
The tradition of buying gold on Dhanteras—today seen as a sign of prosperity and good fortune—finds its earliest and most authentic roots in the Ṛgvedic Dakṣāyaṇa Hiraṇya Sūkta, preserved in the Āśvalāyana Śākhā of the Ṛgveda Saṃhitā. In this sacred hymn, hiraṇya (gold) is not merely a metal but a symbol of divine brilliance (tejas), sacred wealth (śrī), and spiritual luminosity. The Sūkta declares that Indra himself is the giver of gold and royal glory, bestowing upon the devotee both material affluence and inner radiance:
सम्राजं च विराजं चाभिष्टिर्या च मे ध्रुवा।
लक्ष्मीराष्ट्रस्य या मुखे तया मामिन्द्र संवृश॥
samrājaṃ ca virājaṃ cābhiṣṭiryā ca me dhruvā |
lakṣmī rāṣṭrasya yā mukhe tayā mām indra saṃsṛja || Rg Veda – Khila- 10.130.4
Meaning: “O Indra! Endow me with sovereign and radiant prosperity, with unfailing auspiciousness and the Lakṣmī that shines at the forefront of the kingdom.”
The hymn continues to affirm that gold itself carries the power to bestow long life and divine favor:
...यो बिभर्ति दक्ष्यणं हिरण्यं स देवेषु कृणुते दीर्घमायुः।
स मनुष्येषु कृणुते दीर्घमायुः॥
...yo bibharti dakṣyaṇaṃ hiraṇyaṃ sa deveṣu kṛṇute dīrgham āyuḥ |
sa manuṣyeṣu kṛṇute dīrgham āyuḥ || Rg Veda – Khila- 10.130.7
Meaning: “He who bears the sacred gold of Dakṣa obtains long life among the gods; he who wears it among men attains long life and well-being.”
Thus, the custom of adorning gold and acquiring it as a token of wealth originates not from commerce but from the Vedic vision of sacred prosperity, where gold represents the solar brilliance of Indra and Lakṣmī. In that sense, the modern practice of purchasing gold on Dhanteras is an unconscious continuation of this Vedic heritage.
Indra as Supreme — The Source of Solar Power
While the Sun illumines the world, the Veda declares that it is Indra, the universal sovereign, who empowers the Sun to shine. Indra is not separate from the Sun; he is its indwelling might.
इन्द्रो दीर्घायाचक्षसा आ सूर्यम् रोहयद्दिवि। (ऋग्वेद १.७.३)
indro dīrghāyā cakṣasā ā sūryam rohayad divi Rg Veda 1.7.3
Meaning: “By his far-seeing power, Indra raised the Sun to heaven.”
यदद्य कच च वृत्रहन्नुदगाभि सूर्य। सर्वं तदिन्द्र ते वसे॥ (ऋग्वेद ८.९३.४)
yad adya kac ca vṛtrahann udagābhi sūrya | sarvaṃ tad indra te vase ||
Meaning: “O Slayer of Vṛtra, when today you made the Sun rise, all this belongs to your dominion, O Indra!”
Indra is thus the cosmic governor, the caitanya-śakti behind Sūrya’s brilliance, the supreme bestower of wealth (dhana) and victory (jaya).
Dhanvantari as Lakṣmī — The Indifference of Lakṣmī and the Sun
In the Śrī Sūkta, Goddess Lakṣmī is invoked as “Sūryam Hiraṇmayīm Lakṣmīm”, the golden, solar radiance of wealth:
सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आवह॥
‘sūryāṃ hiraṇmayīṃ lakṣmīṃ jātavedo ma āvaha’
Meaning: “O Fire divine, bring unto me Lakṣmī who is golden and radiant like the Sun.”
She is described as seated upon a golden chariot drawn by divine horses (aśva-pūrvaṃ ratha-madhyam)—just as Sūrya rides across the sky. Hence, the Vedic seers saw no difference between Sūrya, Lakṣmī, and Indra—all are facets of the same luminous consciousness.
Thus, when we celebrate Dhanteras, we worship not mere wealth but brilliance, vitality, and inner abundance.
Why It Is Appropriate to Celebrate Dhanteras Festival of Prosperity through Yajna?
Because the Vedas are our primary authority (pramāṇa)—śruti, the direct revelation of divine law.
Because the true Vedic method of celebration is through Yajña, the divine dialogue between the human and the celestial.
Because Yajña strengthens friendship between Deva and Manuṣya.
Because Agni, the messenger, ensures that every sincere wish reaches the celestial world.
And because only through Yajña can we establish a sacred bond with gods and fulfill our wishes and desires.
The Veda declares:
यज्ञेन यज्ञमयजन्त देवा:।तानि धर्माणि प्रथमान्यासन॥ (ऋग्वेद १०.९०.१६)
yajñena yajñam ayajanta devāḥ | tāni dharmāṇi prathamāny āsan ||
Meaning: “By sacrifice, the gods worshipped the Supreme Sacrifice; thus were laid the primal laws of creation.”
Through Yajña, our aspirations are conveyed to the divine realms. And it is through Yajña that any God is invoked, and we directly speak to the listening presence of the God through Fire (Agni), conveying our aspirations, wishes, and desires. Thus, in Yajña, we invoke the gods through fire (Agni):
अग्निं दूतं पुरो दधे हव्यवाहम् उप ब्रुवे।देवान् आ सादयादिह॥ (ऋग्वेद ८.४४.३)
agniṃ dūtam puro dadhe havyavāham upa bruve | devān ā sādayād iha ||
Meaning: “I place Agni, the divine messenger and carrier of offerings, before me; to speak with him about my aspirations so that he may bring the gods here.”
Our Rsis said that Indra, the great Lord of abundance, is magnified through Yajna:
यज्ञ इन्द्रम् अवर्धयत्॥ (ऋग्वेद ८.१४.५)
yajña indram avardhayat || Rg Veda 8.14.5
Meaning: “The sacrifice magnified Indra.”
यज्ञो हि ते इन्द्र वर्धनोऽभूत्॥ (ऋग्वेद ३.३२.१२)
yajño hi te indra vardhano ’bhūt Rg Veda 3.32.12
Meaning: “For thee, O Indra, sacrifice became the cause of increase.”
Hence, Dhanteras is the festival of prosperity, the most fitting day to perform Indra Yajna, for it unites the powers of Indra, Sūrya Savita, Lakṣmī, Agni, and Dhanvantari—bringing radiance, wealth, and healing to the sacrificer. This practice is a Vedic method that aligns us directly with the source of both spiritual and material illumination.
Why Dhanteras Is the Day for Indra Yajña?
On Dhana Trayodaśī, every home seeks prosperity. In the Rishi-path, prosperity is sought not through mere external purchase but through Vedic invocation and Yajña.
Indra, the fulfiller of all wishes, is invoked with Indro Vaikuṇṭha Sūkta, revealing the Lord who pervades heaven and earth—whom Kāvyakaṇṭha Śrī Gaṇapati Muni identified as none other than Śrī Kṛṣṇa of the Itihāsas.
Savita, the supreme bhaiṣajya—the healer, rejuvenator, and bestower of vitality.
Śrī Lakṣmī is invoked through Śrī Sūkta.
Hiraṇyā, the Goddess of Gold, is praised with the Hiraṇya Sūkta, symbol of pure brilliance.
Agni, the mouth of the gods, is invoked with the Dhanakāma Sūkta for fulfilling rightful desires.
Oṣadhī-devatās, the healing plants, are propitiated with the Oṣadhi-stuti Sūkta (Ṛg 10.97) for health and longevity.
Every deity—Indra, Savita, Lakṣmī, Agni, and Oṣadhī—is thus honored in a single, holistic Vedic rite.
Invitation to Indra Sampat Yajña
Let us therefore return to the path of the Ṛṣis and celebrate Dhana Trayodaśī as they would—through sacred Yajña, inner offering, and radiant invocation.
Join the "Indra Sampat Yajña" on this Dhanteras, the festival of prosperity through yajna at Vasiṣṭha Vedic Tapovanam, Hyderabad Centre, on 19.10.2025, where we shall invoke:
Lord Indra — through Indro Vaikuṇṭha Sūkta
Savita – through Savitr Sukta
Goddess Lakṣmī — through Śrī Sūkta
Goddess Hiranya (Gold) — through Dakṣāyaṇa Hiraṇya Sūkta
Agni — through Dhanakāma Sūkta
Oṣadhī-devatās — through Oṣadhi Sūkta
Register your gotra and family names for inclusion in the Yajña Saṅkalpa for health, wealth, abundance, and bliss.
🌐 Register at: www.ganapatimuni.com/yajna
No fixed dakṣiṇā is prescribed; offerings are accepted according to one’s devotion and capacity.
May this Dhana Trayodaśī kindle within you the radiance of Sūrya, the wealth of Lakṣmī, the healing of Dhanvantari, and the sovereignty of Indra.
|| indro viśvasya rājati || इन्द्रो विश्वस्य राजति (Sāmaveda 456; Yajurveda 36.8)
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