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 ↗
Bhaga gives a horizon, not a list
III.16’s first verse calls numerous gods early in the day; verse 2 asks Bhaga, the disposer of shares, for a portion. The sixth and seventh verses develop the motion of dawns arriving with good things. This expansive morning imagery can make the future feel open, yet it does not enumerate offers or certify their value. The requested goods in verse 3 include cattle, horses, and people, which are unlike a stream of online opportunities. The source is a morning petition for favorable apportionment. Reading it as a guarantee that profitable openings will appear wherever the speaker looks would replace the poem’s uncertain plea with a modern slogan.
The trader must travel and deal
III.15 gives opportunity a different texture. The trader calls for a guide on dangerous roads, hopes obstacles are removed, and in verse 4 wants bargain and sale to succeed. Verse 5 asks for riches put at risk to return multiplied, not diminished. These details resist an overly easy reading of abundance: the traveler must choose a route, meet parties, and face possible loss. The hymn can illuminate the difference between an opening and its outcome. It does not imply that risk should always be taken, or that every bargain is profitable merely because it is offered. Possibility remains distinct from completed gain.
Selection is the missing modern step
The benefit says wherever I look, but attention alone does not make an opportunity suitable. A present-day person may see several job offers, contracts, or ventures with different costs, time demands, and uncertain returns. III.16’s allotted share expresses the desire that something good be available; III.15’s bargain asks what the person must give and what may come back. The ancient prayers do not rank modern choices. Their contrast suggests why an abundance of options can still require restraint. An apparent opportunity that demands more resources than it may return is closer to the trader’s danger than to the fulfillment of Bhaga’s requested share.
A contemporary spell can name discernment
The attached working is invented for a modern wish to encounter profitable possibilities. The Vedic hymns supply images of auspicious beginning and uncertain trade, not a reliable method of forecasting profit. A careful reading keeps opportunity, acceptance, and realized income apart. It can also allow that declining an offer may preserve resources. This is an inference from comparing the hymn’s roads and returns, not a prescription stated by the text. The spell expresses hope for openings with a worthwhile return; it cannot transform every route into one, nor guarantee that a promising offer will remain available.
WORKED READING
Worked reading: two invitations on the same day
A designer receives two project inquiries. One offers a large fee but unclear scope; the other offers a smaller fee with defined work. III.16’s morning invocation allows hope that a share is coming, but it cannot select the proposal. III.15 verse 4 makes bargaining central, while verse 5 asks whether resources committed will return fruitfully. The designer would need to learn the actual terms before calling either opportunity profitable. If neither client signs, both remain possibilities. The comparison keeps the open horizon of Bhaga distinct from the trader’s completed, risky exchange.