Sukta 15
Rishi: Atharvanic tradition (general; specific r̥ṣi attribution varies by anukramaṇī traditions for early AV hymns)
Devata: Prosperity through converging natural powers (rivers, winds, winged beings) and the accepting heavenly realm; effectively a paustika collective invocation rather than a single named deity.
Chandas: Anuṣṭubh (4 pādas of ~8 syllables; Atharvanic anuṣṭubh with minor irregularities possible)
Ang paustika na himalay na ito ay nagtitipon ng kasaganaan sa pamamagitan ng pagtawag sa mga likas na agos, mga ilog, mga hangin, at mga may pakpak na gumagalaw, upang magtagpo at "magdalo-daloy" patungo sa nagsasakripisyo. Sa pamamagitan ng pagbibigay-lugod sa sumasang-ayong langit na sakop gamit ang isang nagkakaisang handog, nilalayon nitong pasukin at manatiling matatag sa sariling lugar ang yaman, mga baka, at mapalad na pakinabang.
Kind of charm
Mantras
Mantra 1
पुष्टिकर्म। सं सं स्र॑वन्तु॒ सिन्ध॑वः॒ सं वाताः॒ सं प॑त॒त्रिणः॑ । इ॒मं य॒ज्ञं प्र॒दिवो॑ मे जुषन्तां संस्रा॒व्येण ह॒विषा॑ जुहोमि
Pabayaang magkasama na magdaloy ang mga ilog; magkasama ang mga hangin, magkasama ang mga may pakpak na nilalang. Pabayaan sila, mula sa mataas na langit, na masiyahan sa aking sakripisyo na ito: sa isang handog na nagpapag-isa sa mga daloy, sa handog na ibinubuhos ko sa apoy.
Mantra 2
इ॒हैव हव॒मा या॑त म इ॒ह सं॑स्रावणा उ॒तेमं व॑र्धयता गिरः । इ॒हैतु॒ सर्वो॒ यः प॒शुर॒स्मिन् ति॑ष्ठतु॒ या र॒यिः
Dito, dito mismo, pumunta sa aking panawagan; dito, kayong mga tagapagdala ng pakinabang; at palakasin ang aming sagradong pananalita. Dito nawa ang lahat ng mga hayop ay dumating; sa loob nitong lugar, nawa ito'y tumayo nang matibay, ang anumang yaman na naroon.
Mantra 3
ये न॒दीनां॑ सं॒स्रव॒न्त्युत्सा॑सः॒ सद॒मक्षि॑ताः । तेभि॑र्मे॒ सर्वैः॑ संस्रा॒वैर्धनं॒ सं स्रा॑वयामसि
Kayong mga bukal na kasama ng mga ilog, ay nagtutuos na magkasama, na laging hindi nauubos: sa lahat ng mga pagtatagpong iyon, para sa akin, pinapadaloy namin ang yaman na pumasok.
Mantra 4
ये स॒र्पिषः॑ सं॒स्रव॑न्ति क्षी॒रस्य॑ चोद॒कस्य॑ च । तेभि॑र्मे॒ सर्वैः॑ संस्रा॒वैर्धनं॒ सं स्रा॑वयामसि
Ang anumang mga daloy ng mantikilya na nagtutuos, at ng gatas, at ng tubig, sa pamamagitan ng lahat ng mga pagtatagpong iyon, para sa akin, pinapadaloy namin ang yaman rito sa isang nagkakaisang daloy.
Inside Sukta 15
How it unfolds
- How it opens
Begins by synchronizing the world’s movers: ‘Let the rivers flow together; together the winds; together the winged creatures.’
- What it asks
That these converging powers, pleased from the high heaven, bring gain—wealth streaming in like united waters—and that cattle and treasure come ‘here’ and remain.
- Where its power lies
The mantra frames prosperity as an inexhaustible hydrological fact (springs ever unexhausted), implying the rite can redirect that steady abundance toward the patron.
- How it closes
Ends by fixing prosperity in place: all cattle and whatever wealth there is are summoned to arrive and stand fast within the sacrificer’s domain.
Famous verses
saṃ saṃ sravantu sindhavaḥ
ihaiva… iha
dhanaṃ saṃ srāvayāmasi
Kind of hymn
Paustika (Prosperity)
What it is for
To gather, increase, and fix prosperity—wealth, cattle, and successful gain—by aligning natural currents and securing heavenly satisfaction with the offering.
Who it is for
Householders and patrons seeking increase of cattle/wealth; ritual specialists reciting prosperity-charms in domestic or small sacrificial settings.
Also used as
- Śāntika (harmonizing scattered forces into concord)
- Gṛhya/household prosperity (domestic stabilization of wealth and cattle)
The deity
A collective prosperity-power: waters (rivers and inexhaustible springs) as abundance, winds as vital conveyance, and winged beings as swift carriers/omens, all converging into a single favorable current, ratified by the ‘high heaven’ that delights in the rite.
Powers of the deity
- To cause scattered resources to converge (saṃ-srava) into one stream of gain
- To attract and increase rayi (wealth) and paśu (cattle)
- To stabilize prosperity locally (“let it stand fast within this place”)
- To energize and amplify mantric speech (giraḥ) so the charm ‘takes’
- To secure heavenly acceptance/confirmation of the sacrifice
Why the deity is called
Invoked to make prosperity arrive as an unstoppable, unified flow—like confluencing rivers—so the patron’s sacrifice is approved and material well-being (wealth and cattle) is drawn in and retained.
The seer
- Atharvanic seer (anukramaṇī-variant attribution)Atharvan. Paustika charms for increase and attraction (ākarṣaṇa) of wealth, cattle, and nourishment; rites that ‘gather’ scattered goods into a stable household center through mantra and offering
Other hymns of this seer
- AVŚ 1.1
- AVŚ 1.2
- AVŚ 1.3
- AVŚ 1.4
Preparing for the rite
- Choose a clean domestic altar or household hearth; establish a calm, orderly space where ‘wealth may stand fast’.
- Prepare havis (commonly ghee and/or cooked food) for offering; kindle fire if using an āhavanīya-like hearth.
- If possible, obtain clean water (symbolic of rivers/springs), to be placed nearby as a prosperity-token.
The rite
- Recite the hymn with the intent of ‘confluence’ (saṃsrāva): call rivers, winds, and winged beings to unite and favor the rite.
- Offer havis into the fire at the recitation of the oblation line (juhomi), visualizing streams of nourishment converging.
- Conclude by affirming local fixation: invite cattle/wealth to come ‘here’ and remain established within the place.
What it needs
- Havis (ghee and/or food oblation)
- Fire (hearth)
- Clean water (as supportive symbol of āpas/confluence)
When
Preferably morning or at a regular household offering time; also suitable at the start of a prosperity undertaking (new storage, herd expansion, trade).
The main substance
Havis (ghee/food oblation) offered into fire
How it is prepared
Prepare a simple oblation (ghee or suitable food) and offer it into a kindled household fire during recitation, with clean water placed nearby as a supportive prosperity-symbol.
Frequently Asked Questions
It asks that prosperity come as a unified flow—like rivers meeting—so wealth (rayi) and cattle (paśu) arrive and remain established in the patron’s place.
They represent different ‘carriers’ of abundance: waters as nourishment, winds as conveyance and vitality, and winged beings as swift bringers and auspicious movers—made to act in concert for gain.
No specific herbs or amulets are indicated here; the core act is recitation with a simple oblation (havis) into fire, supported by the symbolism of clean water and the intention of ‘confluence’.
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