Sukta 30
Rishi: Atharvanic tradition (specific r̥ṣi attribution varies by anukramaṇī for this kāmya cluster)
Devata: Vāta (Wind) as the operative model; the effective ‘deity’ is the mantra’s coercive power over manas (mind).
Chandas: Anuṣṭubh (with Atharvanic cadence; some editions treat it as anuṣṭubh-like with minor irregularities)
Mantras
Mantra 1
कामिनीमनोऽभिमुखीकरणम्। यथेदं भूम्या अधि तृणं वातो मथायति । एवा मथ्नामि ते मनो यथा मां कामिन्यसो यथा मन्नापगा असः
As on the earth this grass the Wind doth stir and churn about, even so I churn thy mind, that thou mayst long for me as longing women do, that thou mayst be one who goeth not away from me.
Mantra 2
सं चेन्नयाथो अश्विना कामिना सं च वक्षथः । सं वां भगासो अग्मत सं चित्तानि समु व्रता
If ye, O Aśvins, moved by desire, lead (us) together and together bear (us onward),—together have your portions of good fortune come; together (be) the thoughts, together wholly the vows.
Mantra 3
यत् सुपर्णा विवक्षवो अनमीवा विवक्षवः । तत्र मे गछताद्धवं शल्य इव कुल्मलं यथा
Where the fair-winged bearers, eager to bear away, themselves unailing, are eager to bear away—thither from me go forth upon your road, even as a thorn (is drawn) from its husk, so (let it be).
Mantra 4
यदन्तरं तद् बाह्यं यद् बाह्यं तदन्तरम्। कन्याऽनां विश्वरूपाणां मनो गृभायौषधे
What is within, that is without; what is without, that is within. The mind of maidens, of manifold forms, do thou seize, O Herb.
Mantra 5
एयमगन् पतिकामा जनिकामोऽहमागमम्। अश्वः कनिक्रदद् यथा भगेनाहं सहागमम्
Hither she hath come, husband-seeking; wife-seeking have I come to her. As a stallion neighs aloud, so, by Bhaga’s favour, have I come together with her.
Frequently Asked Questions
It aims to turn a woman’s mind toward the operator, create longing, and keep her from going away. One verse also functions to remove opposing influences by ‘sending them away’ like an extracted thorn.
Wind is the model for irresistible, unseen force. The hymn uses the image of Wind churning grass to claim that the mantra can similarly churn and redirect the target’s mind.
No specific plant name is given in the cited verse; it simply commands ‘O Herb’ (oṣadhe) to seize the mind. Traditions may choose a locally valued ‘binding’ or fragrant herb, but that identification is extra-textual.