THE TEXT · ATHARVAVEDA
Hymns discussed in this article
Begin with the verses shown here. Open the other cited hymns to compare their images and aims.
ATHARVAVEDA · BOOK III IN FOCUS
Morning invocation to various gods, especially Bhaga
Early (prātár) do we call Agni, early Indra, early Mitra-and-Varuṇa, early the (two) Açvins, early Bhaga, Pūshan, Brahmaṇaspati, early Soma and Rudra do we call.
The early-conquering formidable Bhaga do we call, the son of Aditi who is disposer (vidhartár), to whom every one that thinks himself weak [or] strong, ⌊to whom even the king⌋ says: "apportion [me] a portion."
O Bhaga, conductor, Bhaga, thou of true bestowal, Bhaga, help upward this prayer (dhī́), giving to us; O Bhaga, cause us to multiply with kine, with horses, O Bhaga, with men,—rich in men may we be.
Both now may we be fortunate (bhágavant), and in the advance (? prapitvá) and in the middle of the days; and, O bounteous one, at the up-going of the sun, may we be in the favor of the gods.
Read the remaining 3 verses of III.16
Let the god Bhaga himself be fortunate; through him may we be fortunate; on thee here, Bhaga, do I call entire; do thou, O Bhaga, be our forerunner here.
The dawns submit themselves (? sam-nam) to the sacrifice (adhvará), as Dadhikrāvan to the bright place; hitherward let them convey for me Bhaga, acquirer of good things, as vigorous (vājín) horses a chariot.
Let excellent dawns, rich in horses, rich in kine, rich in heroes, always shine for us, yielding (duh) ghee, on all sides drunk of: do ye protect us ever with well-beings.
Whitney–Lanman translation as printed (1905) · Read III.16 at Wikisource ↗
ATHARVAVEDA · BOOK III ALSO CITED
For success in trade
Read comparison hymn III.15 (8 verses)
I stir up (cud) the trader Indra; let him come to us, be our forerunner; thrusting [away] the niggard, the waylaying wild animal, let him, having the power (īç), be giver of riches to me.
The many roads, travelled by the gods, that go about (sam-car) between heaven-and-earth—let them enjoy me with milk, with ghee, that dealing (krī) I may get (ā-hṛ) riches.
With fuel, O Agni, with ghee, I, desiring, offer the oblation, in order to energy (táras), to strength;—revering with worship (bráhman), so far as I am able—this divine prayer (dhī́), in order to hundred-fold winning.
This offense (? çaráṇi) of ours mayest thou, O Agni, bear with (mṛṣ), what distant road we have gone. Successful (çuná) for us be bargain and sale; let return-dealing make me fruitful; do ye two enjoy this oblation in concord; successful for us be our going about and rising.
With what riches I practise (car) bargaining, seeking riches with riches, ye gods—let that become more for me, not less; O Agni, put down (ni-sidh) with the oblation the gain-slaying gods.
With what riches I practise bargaining, seeking riches with riches, ye gods—therein let Indra assign me pleasure (? rúci), let Prajāpati, Savitar, Soma, Agni.
Unto thee with homage do we, O priest Vāiçvānara ('for all men'), give praise; do thou watch over our progeny, our selves, our kine, our breaths.
Every day may we bring constantly for thee as for a standing horse, O Jātavedas; rejoicing together with abundance of wealth, with food, may we thy neighbors, O Agni, take no harm.
Whitney–Lanman translation as printed (1905) · Read III.15 at Wikisource ↗
ATHARVAVEDA · BOOK III ALSO CITED
For abundance of grain
Read comparison hymn III.24 (7 verses)
Rich in milk [are] the herbs, rich in milk my utterance (vácas); accordingly, of them that are rich in milk I bring by thousands.
I know him that is rich in milk; he hath made the grain much; the god that is "collector" by name, him do we call, whichever is in the house of one who sacrifices not.
These five directions that there are, the five races (kṛṣṭí) descended from Manu (mānavī́)—may they bring fatness (sphātí) together here, as streams [bring] drift when it has rained.
As a fountain of a hundred streams, of a thousand streams, unexhausted, so this grain of ours, in a thousand streams, unexhausted.
O hundred-handed one, bring together; O thousand-handed one, pile together; of what is made and of what is to be made do thou convey together the fatness here.
Three measures of the Gandharvas, four of the house-mistress; of them whichever is richest in fatness, with that one we touch thee.
Bringer (upohá) and gatherer (samūhá) [are] thy (two) distributors, O Prajāpati; let them convey hither fatness, much unexhausted plenty.
Whitney–Lanman translation as printed (1905) · Read III.24 at Wikisource ↗
A portion is a beginning
III.16 begins at morning with an appeal to many gods and focuses on Bhaga as disposer of a share. Verse 3 seeks cattle, horses, and people; later verses imagine fortunate dawns. These are images of substantial provision, but they are petitions, not a schedule of accumulating assets. A modern person may view one offer as the beginning of a better financial future. The hymn can give language to that anticipation without certifying that the offer is the right one. A portion received now may help immediately, yet lasting wealth demands persistence the poem does not calculate. The future remains open even after a favorable start.
The trader tests the opening through return
III.15’s trader takes roads where obstacles exist, bargains and sells, then hopes the riches exposed return as more rather than less. Verse 5 is particularly useful for a long-term wealth claim because it admits the possibility of loss. An opportunity’s advertised reward is not its realized return. Time, supplies, and obligations committed to it all affect what comes back. The hymn does not contain an investment model; it is an ancient prayer for success in commerce. Its structure nevertheless stops the reader from identifying acceptance of an opportunity with success. Acceptance begins exposure; subsequent exchange and return show what actually happened.
III.24 turns gain into provision
III.24 asks for grain in abundance, invokes productive plants, and calls on many hands to gather. Its material emphasis differs from III.16’s allotment and III.15’s transaction. Grain matters when it can be gathered, kept, and used; a momentary excess that disappears cannot play the same sustaining role. The hymn does not describe savings accounts or wealth management. It does give the long-term claim a historical counterpoint: lasting resources are connected to continuing provision, not only to a striking offer. Reading the three poems together moves from desired share, through uncertain return, toward the household question of whether anything durable remains.
The modern promise must stay conditional
The attached working is invented for the hope that a chosen opportunity will build wealth over time. No Atharvaveda hymn identifies a guaranteed choice or makes a result permanent. A present-day decision may require facts the poems cannot provide: actual terms, costs, time horizon, and the person’s needs. The comparison can still sharpen the wish. Bhaga’s share asks what good might come; the trader asks what risk accompanies it; the grain hymn asks whether gains become usable provision. Those are interpretive lenses, not assurances. The next opportunity may be meaningful without becoming a lasting source of riches.
WORKED READING
Worked reading: a lucrative offer with heavy costs
A consultant accepts a contract with a large headline fee but must buy equipment and decline other work. III.16 verse 2 resembles the hope for a substantial share. III.15 verse 5 asks whether what is put at risk returns with increase after the exchange is complete. III.24’s gathered grain asks whether the remaining gain can sustain life beyond the first payment. If costs consume most of the fee, the opening was lucrative in appearance but weak as lasting wealth. If repeat work follows at workable terms, durability becomes observable over time. The hymns do not foretell either outcome.