Sukta 15
प्र॒जाप॑तिः सलि॒लादा स॑मुद्रादाप॑ ई॒रय॑न्नुद॒धिम॑र्दयाति । प्र प्या॑यतां॒ वृष्णो॒ अश्व॑स्य॒ रेतो॒ऽर्वाङे॒तेन॑ स्तनयि॒त्नुनेहि॑
prajā́patiḥ salilā́dā samudrā́d ā́pa ī́rayan udadhím ardayāti | prá pyāyatāṃ vṛ́ṣṇo áśvasya réto ’rvā́ṅ eténa stanayitnúnehí ||
Prajāpati, from flood and ocean, impelling the Waters, stirs the swelling sea. Let the seed of the virile stallion wax full; hither, with this thunder, come thou!
प्रजापति ने समुंदर से पानी निकाला। उसने बड़े समुंदर को हिला दिया। घोड़े की ताकत बढ़ जाए। बिजली की तरह आवाज़ हो। यह बारिश यहाँ आए।
Prajāpati, stirring the primeval waters from flood and ocean, agitates the swelling sea; by thunder’s impulse the stallion’s seed is urged to increase and come “hither.” The cosmic water-cycle is homologized to animal fertility and agricultural increase.
When the psyche is “dry” (blocked affect/creative force), one invokes the generative regulator (Prajāpati) to set inner waters moving again. Thunder is the catalytic shock that breaks inertia; retas is focused vitality/drive that must be made to “wax full” rather than dissipate.
Prosperity arises when the generative principle is aligned with the larger rhythms of nature: circulation (waters), stimulation (thunder), and containment/aim (retas) together produce growth.
To stimulate rainfall and, by homology, generative fertility (seed, livestock vigor, crop increase).
प्रजापतिः । सलिलात् । समुद्रात् । आपः । ईरयन् । उदधिम् । अर्दयाति । प्र । प्यायताम् । वृष्णः । अश्वस्य । रेतः । अर्वाक् । एतेन । स्तनयित्नुना । इहि
Sayana reads a cosmogonic hydrology: Prajāpati agitates the oceanic store so that waters rise as rain. ‘Stallion’s seed’ is both literal fertility and a rain-metaphor (retas = varṣa), the swelling of generative essence. The imperative ‘come with thunder’ summons the audible sign of imminent rain.
Anukramaṇī-variant; Atharvanic seer-line (unnamed/variable)
Paustika rain-and-fertility charms; cosmic homology (waters ↔ seed) typical of Atharvan domestic magic.
Represents the Atharvan mode of turning cosmology into household efficacy: rain-making is simultaneously cattle/offspring increase and restoration of vitality.
Prajāpati (with Parjanya/Stanayitnu implied)
Sets creation in motion by impelling waters; governs generation, seasonality, and the fecund link between sky-waters and earthly seed.
Restores depleted vitality by ‘filling’ retas/ojas through the water-cycle analogy; supports reproductive strength and recuperation after dryness/exhaustion.
Protects prosperity by ensuring timely rains and continuity of lineage/livestock; thunder functions as a banisher of stagnation and ill-omens.
Triṣṭubh-like (Atharvanic mixed triṣṭubh cadence)
4 padas of ~11 syllables with Atharvanic flexibility; sandhi and charm-style enjambment around the imperative close.
Formulaic imperatives and vocatives compress/expand syllables; charm-rhythm overrides strict Vedic triṣṭubh regularity.
Surging, wave-like build (waters swelling) culminating in a sharp imperative ‘ihi’ (come).
Energizes and ‘mobilizes’—suited for rain-invocation and fertility stimulation; the final command functions as performative summoning.
Recite while facing the cloud-quarter; mime ‘stirring’ by circling a water-vessel or agitating water with a ladle.
If performed for fertility as well as rain, touch a breeding animal (esp. stallion/bull) or its stable-post while reciting ‘retas’.
Accompany with loud sound (drum/hand-clap) to imitate thunder at the ‘stanayitnu’ phrase.
Dismiss with a final ‘come hither’ gesture drawing the rite’s power toward the settlement.
Kauśika Sūtra: rain-procuring performance with AV 4.15; edition-dependent numbering.
Atharvan as operator of homologies (bandhu): water-agitation and sound as technical triggers for cosmic rain.
Recited at field-edge or near water-source; sprinkled water may accompany; used when rains delay or when breeding/stock vigor is sought.
Pre-monsoon or during drought; also at the start of breeding season for livestock.
Atharvan (household purohita) leads; householder may repeat as a domestic charm.
KauśS: rain-making/Parjanya–Maṇḍūka cycle applications are associated with AVŚ 4.15 (exact sūtra numbering varies by edition).
Used as a contemplative rain-and-fertility invocation with water offering (arghya) and ethical restraint (vrata) to ‘align’ with season.
Ocean/primeval waters (samudra/salila); Seed (retas); Thunder (stanayitnu)
salila, samudra, āpaḥ, udadhi — primeval and circulating waters as the chief ‘substance’ of efficacy.
Waters are the universal solvent of blockage and the carrier of life; seed is condensed water/essence; thunder is the activating ‘heat’ that precipitates release (rain) and arousal (fertility).
Debility/infertility framed as ‘dryness’ (kṣaya) and lack of generative power; drought as macrocosmic analogue.
Reproductive essence (retaḥ) implicitly; whole-body vitality (ojas) by extension.
Sympathetic magic via homology: moving waters → moving fluids; thunder-shock → release of obstruction; ‘pra pyāyatām’ verbally ‘fills’ retas.
Augments ojas/śukra-dhātu through apas (hydration/cooling) balanced by tejas (thunder stimulus); addresses vāta-like stagnation/dryness with fluidity and activation.
Stress-related low libido/fertility concerns; dehydration/overwork fatigue; psychosomatic ‘stuckness’ where arousal/creative energy is inhibited.
Rain-bearing forces and fertility (aśva/stock as emblem of virility).
Compel rain and increase generative potency in livestock/lineage; ‘fill’ seed and draw the power toward the ritual space.
Bandhu (correspondence) + āhvāna (summoning) + verbal ‘inflation’ (pyāyana) of retas; thunder as coercive cue.
Drought, sterility, waning vigor, failed increase.
Cattle/horse vigor, crops via rain, household increase (praja).
Generativity as disciplined abundance: feel ‘waters’ rising from navel to heart and distributing through the body.
svādhiṣṭhāna (water/creativity) with support of maṇipūra (activating thunder/tejas).
4-count inhale imagining oceanic fullness; short kumbhaka as ‘thunder’; long exhale releasing rain through the body.
A cloudburst washing through pelvis/abdomen, filling vitality and clearing dryness.
Energized steadiness—mobilizing without agitation.
Pair recitation with water offering and a vow of restraint (vrata) for one day to ‘contain’ retas/ojas; avoid reciting in a scattered or mocking mood (Atharvanic efficacy depends on focused vāc).
Keep retroflex ṛ in vṛṣṇo clearly articulated.; Avoid swallowing consonant clusters in stanayitnu; break as sta-na-yi-tnu in slow practice.; Hold long vowels in āpaḥ, īrayan for the ‘water-flow’ effect.
Recite in a clear Atharvanic saṃhitā-tone; maintain udātta lift on key vocatives (prajāpatiḥ) and imperatives (ihi).
Sustain the build through ‘īrayan… ardayāti’; emphasize ‘pra pyāyatām’ as the performative ‘filling.’
Resonant, summoning; final ‘ihi’ crisp and directive.
Works well with a small water libation at the end of each repetition; the imperative close is treated as the ‘sending’ of the charm.
11 times
Water offering (arghya) to Āpaḥ; Simple vrata: reduced speech/sexual restraint for a day to ‘contain’ retas; Charity of water/food during drought; Breath practice emphasizing long exhale (cooling)
Delayed rains; household seeking fertility/prosperity; preparing for breeding, sowing, or a new creative undertaking.
At dawn or before cloud-gathering; during drought anxiety; before agricultural work begins.
Psychological steadiness and hope; ritual alignment with seasonal forces; traditional aim of rain/fertility increase.
Do not substitute for medical evaluation in infertility; avoid using as a coercive charm against others—keep paustika intent (beneficial).
Botany is implicit: rain as ‘retas’ is the fertilizing fluid that makes plants swell. The verse uses reproductive physiology as a model for vegetative growth—an Atharvanic ‘biological’ metaphor for agrarian medicine.
The community’s reproductive and agrarian success is placed under priestly management through Prajāpati’s cosmic authority; livestock fertility (stallion-seed) signals elite pastoral concerns.
The explicit coupling of Prajāpati with oceanic hydrology and the direct imperative ‘come with thunder’ is more charm-like and operational than many RV cosmogonic passages, reflecting Atharvanic ritual pragmatics.
Gopatha’s bandhu reasoning supports the ‘retas = rain’ equation: generative fluid in bodies corresponds to waters in the sky; ritual agitation and sound enact the cosmic stirring attributed to Prajāpati.
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