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
To the gods: for splendor (várcas)
Let elephant-splendor, great glory, spread itself, which came into being from Aditi's body; that same have all together given to me—all the gods, Aditi, in unison.
Let both Mitra and Varuṇa, Indra and Rudra, [each] take notice; the all-nourishing gods—let them anoint me with splendor.
With what splendor the elephant came into being, with what the king among men (manuṣyà), among waters, with what the gods in the beginning went to godhood—with that splendor do thou, O Agni, now make me splendid.
What great splendor becomes thine, O Jātavedas, from the offering; how great splendor there is of the sun, and of the ásura-like elephant—so great splendor let the (two) Açvins, lotus-wreathed, assign unto me.
Read the remaining 2 verses of III.22
As far as the four directions, as far as the eye reaches (sam-aç), let so great force (indriyá) come together, that elephant-splendor, in me.
Since the elephant has become the superior (atiṣṭhā́vant) of the comfortable (? suṣád) wild beasts, with his fortune [and] splendor do I pour (sic) upon myself.
Whitney–Lanman translation as printed (1905) · Read III.22 at Wikisource ↗
ATHARVAVEDA · BOOK III IN FOCUS
To Agni and other gods: for various blessings
This is thy seasonable womb (yóni), whence born thou didst shine; knowing it, O Agni, ascend thou; then increase our wealth.
O Agni, speak unto us here; be turned toward us with good-will; bestow upon us, O lord of the people (víç); giver of riches art thou to us.
Let Aryaman bestow upon us, let Bhaga, let Brihaspati, let the goddesses; let the divine Sūnṛtā also assign wealth to me.
King Soma [and] Agni we call to aid with [our] songs (gír); [also] Āditya, Vishṇu, Sūrya, and the priest (brahmán) Brihaspati.
Read the remaining 6 verses of III.20
Do thou, O Agni, with the fires (agní), increase our worship (bráhman) and sacrifice; do thou, O god, stir us up to give, unto giving wealth.
Indra-and-Vāyu, both of them here, we call here with good call, that to us even every man may be well-willing in intercourse, and may become desirous of giving to us.
Do thou stir up Aryaman, Brihaspati, Indra, unto giving; [also] Vāta (wind), Vishṇu, Sarasvatī, and the vigorous (vājín) Savitar.
In the impulse (prasavá) of vigor (? vā́ja) now have we come into being, and all these beings within. Both let him, foreknowing, cause him to give who is unwilling to give, and do thou confirm to us wealth having all heroes.
Let the five directions yield (duh) to me, let the wide ones yield according to their strength; may I obtain all my designs, with mind and heart.
A kine-winning voice may I speak; with splendor do thou arise upon me; let Vāyu (wind) enclose (ā-rudh) on all sides; let Tvashṭar assign to me abundance.
Whitney–Lanman translation as printed (1905) · Read III.20 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 ↗
III.22 makes standing visible
III.22 begins with elephant splendor and great glory. Its second verse asks that the gods notice and anoint the speaker with splendor, while verse 3 compares the desired quality with that of an elephant and a king. The later ritual notes include an ivory amulet application, but the poem's images do not describe office rank. It is about radiance, prominence, and force within a world where those symbols mattered. A modern promotion announcement may involve public recognition, so the analogy is understandable. Yet a new title without higher compensation would satisfy part of this status comparison and fail the specific money intention.
III.20 asks for wealth, not a rank
III.20's first verses address Agni and then several deities as possible givers of wealth. Verse 6 also hopes that people in encounters will want to give. This is a different kind of increase from III.22's splendor. Whitney notes the fire hymn's composite textual history, with much material shared with the Rigveda and only its last two verses unique in that sequence. There is no statement that honor automatically produces cash. Joining the hymns too quickly would produce the false idea that the collection promises a pay rise whenever someone acquires standing. Their separate aims are precisely what make the modern promotion question interesting.
Work terms connect title to income
If the promoted role carries more responsibility, the exchange between worker and organization changes. III.15's trader wishes that bargaining be fruitful and that riches committed to dealing become more rather than less. That is a useful, limited analogy for considering whether added duties and added pay move together. The trader does not negotiate a job grade, but his attention to return against stake exposes the problem of a title with no material improvement. A promotion can also grant authority over others, a social change neither III.20 nor III.15 measures in salary. The ancient images thus split the benefit into recognition, resources, and terms.
A new benefit composed for modern work
The attached working asks that a promotion increase the user's income. This exact benefit is a modern invention. III.22 can illuminate the feeling of being elevated, III.20 the desire for more resources, and III.15 the renegotiation implicit in changing duties. None predicts a promotion, validates a workplace decision, or proves that a new title will pay more. A careful reading keeps the possible mismatch visible. It also avoids importing modern merit systems into a Vedic poem of elephant splendor. The sources are valuable because they show that human communities can imagine standing and wealth as related while still articulating them through different poetic and ritual forms.
WORKED READING
Worked reading: title without increase
An employee is named team lead but receives no pay increase. III.22's splendor provides the closer analogy for public status; III.20's hoped-for wealth has not arrived. If the role adds substantial responsibility, III.15's stake-and-return comparison makes the gap more visible. Another employee might receive a pay increase without a new title, reversing the pattern. The modern spell requests both promotion and higher income, so neither partial outcome fully matches it. The worked comparison shows why an article about advancement must treat social standing and material return as separate, even when a workplace bundles them.