5. Kāṇḍa 5 — Herbs, protection and cosmic order

Atharvaveda 5.1 · 9 mantras

5.1.1

ऋधङ्मन्त्रो योनिं य आबभूवामृतासुर् वर्धमानः सुजन्मा ।
अदब्धासुर् भ्राजमानो ऽहेव त्रितो धर्ता दाधार त्रीणि ॥

ṛdhaṅmantro yoniṃ ya ābabhūvāmṛtāsur vardhamānaḥ sujanmā ।
adabdhāsur bhrājamāno 'heva trito dhartā dādhāra trīṇi ॥

Brahma, Lord of infinite thought and mantric word of knowledge, who first manifests Prakrti as self-generative self-evolving power, one with immortal pranic energy pervasive in the expansive universe, holy spirit in every thing bom, redoubtable power, refulgent as the sun, ever existent in the three orders of time and space, mainstay of the universe and all forms of life, sustains the three worlds of heaven, earth and the middle regions.

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5.1.2

आ यो धर्माणि प्रथमः ससाद ततो वपूंषि कृणुषे पुरूणि ।
धास्युर् योनिं प्रथम आ विवेशा यो वाचम् अनुदितां चिकेत ॥

ā yo dharmāṇi prathamaḥ sasāda tato vapūṃṣi kṛṇuṣe purūṇi ।
dhāsyur yoniṃ prathama ā viveśā yo vācam anuditāṃ ciketa ॥

He, the primal power that floats and superintends the laws of nature, then shapes the many forms of existence, is the all sustainer that first enters the cosmic womb of nature and knows the Word of

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5.1.3

यस् ते शोकाय तन्वं रिरेच क्षरद् धिरण्यं शुचयो ऽनु स्वाः ।
अत्रा दधेते अमृतानि नामास्मे वस्त्राणि विश एरयन्ताम् ॥

yas te śokāya tanvaṃ rireca kṣarad dhiraṇyaṃ śucayo 'nu svāḥ ।
atrā dadhete amṛtāni nāmāsme vastrāṇi viśa erayantām ॥

O lord, whosoever the person that cleanses his personality of material opaqueness to realise your light divine, his crystalline pure faculties turned inward concentrating on the golden light at the heart core, the heaven and earth for sure bear here itself immortal robes of light for him while all his seventeen faculties of sense, mind and energy inspire him.

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5.1.4

प्र यद् एते प्रतरं पूर्व्यं गुः सदःसद आतिष्ठन्तो अजुर्यम् ।
कविः शुषस्य मातरा रिहाणे जाम्यै धुर्यं पतिम् एरयेथाम् ॥

pra yad ete prataraṃ pūrvyaṃ guḥ sadaḥsada ātiṣṭhanto ajuryam ।
kaviḥ śuṣasya mātarā rihāṇe jāmyai dhuryaṃ patim erayethām ॥

When these faculties, covering and stablising through every step (i.e., bhumi of the yoga consciousness) of the path to clairvoyance, reach the eternal unaging light of the saviour spirit, the man becomes a kavi, a visionary soul, and heaven and earth, both caressing mother spirits of mighty omniscience, reveal the supreme master and burden bearer of the universe for the sister spirit and inspire the visionary.

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5.1.5

तद् ऊ षु ते महत् पृथुज्मन् नमः कविः काव्येना कृणोमि ।
यत् सम्यञ्चाव् अभियन्ताव् अभि क्षाम् अत्रा मही रोधचक्रे वावृधेते ॥

tad ū ṣu te mahat pṛthujman namaḥ kaviḥ kāvyenā kṛṇomi ।
yat samyañcāv abhiyantāv abhi kṣām atrā mahī rodhacakre vāvṛdhete ॥

Thus do I, O lord of universal motion, I, the poet, offer great homage to you with poetry while both heaven and earth, moving together in unison like two gear wheels, inspire and energise me towards realisation of my ultimate haven.

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5.1.6

सप्त मर्यादाः कवयस् ततक्षुस् तासाम् इद् एकाम् अभ्य् अंहुरो गात् ।
आयोर् ह स्कम्भ उपमस्य नीडे पथां विसर्गे धरुणेषु तस्थौ ॥

sapta maryādāḥ kavayas tatakṣus tāsām id ekām abhy aṃhuro gāt ।
āyor ha skambha upamasya nīḍe pathāṃ visarge dharuṇeṣu tasthau ॥

Seven are the paths and bounds of the good life which wise visionaries have created and set up. Of these, let the sinner follow even one, steadfast in life as the pillar and the goal post, and he would be saved, and at the end of the journey he would rest in peace under the shelter of the lord, the closest and the highest master. On the other hand, if a man violates even one of them, he would be a sinner, lost and gone.

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5.1.7

उतामृतासुर् व्रत एमि कृन्वन्न् असुर् आत्मा तन्वस् तत् सुमद्गुः ।
उत वा शक्रो रत्नं दधात्य् ऊर्जया वा यत् सचते हविर्दाः ॥

utāmṛtāsur vrata emi kṛnvann asur ātmā tanvas tat sumadguḥ ।
uta vā śakro ratnaṃ dadhāty ūrjayā vā yat sacate havirdāḥ ॥

to my vows of discipline, I go forward in life. This way, prana, the soul and the body, all together, rise higher, and the Lord Almighty too bears the jewels of life for the person who, with offers of homage and yajnic devotion, serves the Lord with all his power and potential without reserve.

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5.1.8

उत पुत्रः पितरं क्षत्रम् ईडे ज्येष्ठं मर्यादम् अह्वयन्त् स्वस्तये ।
दर्शन् नु ता वरुण यास् ते विष्ठा आवर्व्रततः कृणवो वपूंषि ॥

uta putraḥ pitaraṃ kṣatram īḍe jyeṣṭhaṃ maryādam ahvayant svastaye ।
darśan nu tā varuṇa yās te viṣṭhā āvarvratataḥ kṛṇavo vapūṃṣi ॥

Child of divinity, I pray to Almighty Father for protection. People call upon the highest for all round happiness and well being, the Lord who sets the bounds of discipline and life’s values. O Varuna, revealing what your bounds of order and discipline are, pray show us those bounds, for you alone shape those forms and classes of Being to which the soul moves from one to another in the course of existence.

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5.1.9

अर्धम् अर्धेन पयसा पृणक्ष्य् अर्धेन शुष्म वर्धसे अमुर ।
अविं वृधाम शग्मियं सखायं वरुणं पुत्रम् अदित्या इषिरम् ।
कविशस्तान्य् अस्मै वपूंष्य् अवोचाम रोदसी सत्यवाचा ॥

ardham ardhena payasā pṛṇakṣy ardhena śuṣma vardhase amura ।
aviṃ vṛdhāma śagmiyaṃ sakhāyaṃ varuṇaṃ putram adityā iṣiram ।
kaviśastāny asmai vapūṃṣy avocāma rodasī satyavācā ॥

O Lord of wisdom and omniscience, you complete the expansive universe with ever abundant food of life. You increase the universal potential with expansive power, leaving nothing wanting. O friends, let us exalt Varuna, protector, all potent, friendly, saviour of all, inspiring spirit of inviolable Mother Nature, and let us celebrate the heaven and earth, embodiments of the veracity of existence, and many forms of its various reality sung and celebrated by poets.

Atharvaveda 5.2 · 9 mantras

5.2.1

तद् इद् आस भुवनेषु ज्येष्ठम् यतो यज्ञ उग्रस् त्वेषनृम्णः ।
सद्यो जज्ञानो नि रिणाति शत्रून् अनु यद् एनं मदन्ति विश्व ऊमाः ॥

tad id āsa bhuvaneṣu jyeṣṭham yato yajña ugras tveṣanṛmṇaḥ ।
sadyo jajñāno ni riṇāti śatrūn anu yad enaṃ madanti viśva ūmāḥ ॥

This Indra, Brahma, is the first and highest in the worlds of existence, of which is born the refulgent, blazing, potent sun, which, as it arises, destroys the enemies such as darkness and negativities which damage life, and by the existence and power of which all positive and protective powers and all people rejoice, celebrate life and exalt him.

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5.2.2

ववृधानः शवसा भूर्योजाः शत्रुर् दासाय भियसं दधाति ।
अव्यनच् च व्यनच् च सस्नि सं ते नवन्त प्रभृता मदेषु ॥

vavṛdhānaḥ śavasā bhūryojāḥ śatrur dāsāya bhiyasaṃ dadhāti ।
avyanac ca vyanac ca sasni saṃ te navanta prabhṛtā madeṣu ॥

destroyer of negativities, it strikes terror into the heart of those forces which cause damage to life and the environment. Bounteous friend and sustainer of the breathing and non-breathing world, all people and powers which receive growth and sustenance from you join to do honour to you in their joy and celebration of life.

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5.2.3

त्वे क्रतुम् अपि पृञ्चन्ति भूरि द्विर् यद् एते त्रिर् भवन्त्य् ऊमाः ।
स्वदोः स्वादीयः स्वादुना सृजा सम् अदः सु मधु मधुनाभि योधीः ॥

tve kratum api pṛñcanti bhūri dvir yad ete trir bhavanty ūmāḥ ।
svadoḥ svādīyaḥ svādunā sṛjā sam adaḥ su madhu madhunābhi yodhīḥ ॥

And they all, celebrants of divinity, dedicate all their yajnic actions and prayers to you when they join in two and grow to three in the family. O lord sweeter than sweetness itself, join the sweets of life with honey, and with honey and with divine bliss create life over-flowing with sweetness, love and ecstasy.

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5.2.4

यदि चिन् नु त्वा धना जयन्तं रणेरणे अनुमदन्ति विप्राः ।
ओजीयः शुष्मिन्त् स्थिरम् आ तनुष्व मा त्वा दभन् दुरेवासः कशोकाः ॥

yadi cin nu tvā dhanā jayantaṃ raṇeraṇe anumadanti viprāḥ ।
ojīyaḥ śuṣmint sthiram ā tanuṣva mā tvā dabhan durevāsaḥ kaśokāḥ ॥

Thus with joy in every battle of life, on every occasion of life grateful people and vibrant sages celebrate and exalt you, winner, creator and giver of wealth and excellence. Illustrious lord of shattering power, expand the common-wealth of permanent values. Let not the crooked and fiendish forces on the prowl suppress the creative gifts of divine generosity.

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5.2.5

त्वया वयं शाशद्महे रणेषु प्रपश्यन्तो युधेन्यानि भूरि ।
चोदयामि त आयुधा वचोभिः सं ते शिशामि ब्रह्मणा वयांसि ॥

tvayā vayaṃ śāśadmahe raṇeṣu prapaśyanto yudhenyāni bhūri ।
codayāmi ta āyudhā vacobhiḥ saṃ te śiśāmi brahmaṇā vayāṃsi ॥

With your divine inspiration, well knowing the weapons of war between divines and demons, we fight out the enemies of life in the battles of humanity. I strengthen and calibrate the arms and ammunitions for battle by your divine words, and by the same divine formula I sharpen the target efficacy of the arrows and missiles of offence and defence.

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5.2.6

नि तद् दधिषे ऽवरे परे च यस्मिन्न् आविथावसा दुरोणे ।
आ स्थापयत मातरं जिगत्नुम् अत इन्वत कर्वराणि भूरि ॥

ni tad dadhiṣe 'vare pare ca yasminn āvithāvasā duroṇe ।
ā sthāpayata mātaraṃ jigatnum ata invata karvarāṇi bhūri ॥

You sustain this physical world close at hand and visible to the eye and also the other invisible world of metaphysical and spiritual reality in which you protect and maintain every thing with your power in their very home and in their nature. O friends, stabilise the motherly presence of divine love, vibrant and victorious, in your heart and thereby win over all doubts and fluctuations and achieve your goals.

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5.2.7

स्तुष्व वर्ष्मन् पुरुवर्त्मानं सम् ऋभ्वाणम् इनतमम् आप्तम् आप्त्यानाम् ।
आ दर्शति शवसा भूर्योजाः प्र सक्षति प्रतिमानं पृथिव्याः ॥

stuṣva varṣman puruvartmānaṃ sam ṛbhvāṇam inatamam āptam āptyānām ।
ā darśati śavasā bhūryojāḥ pra sakṣati pratimānaṃ pṛthivyāḥ ॥

O dedicated man of generous heart, worship and adore the lord of universal presence, self-refulgent, glorious, omniscient wise over all the wise self-realised sages, closer at hand than anything else. That lord of infinite might shines by his own light all round, and symbolically takes over the image of the vast mother earth.

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5.2.8

इमा ब्रह्म बृहद्दिवः कृणवद् इन्द्राय शूषम् अग्रियः स्वर्षाः ।
महो गोत्रस्य क्षयति स्वराजा तुरश् चिद् विश्वम् अर्णवत् तपस्वान् ॥

imā brahma bṛhaddivaḥ kṛṇavad indrāya śūṣam agriyaḥ svarṣāḥ ।
maho gotrasya kṣayati svarājā turaś cid viśvam arṇavat tapasvān ॥

Enlightened sage, eminent, most wise of divine vision, having realised heavenly light, offers these songs in honour of Indra who, self-refulgent ruler of this mighty dominion, awfully blazing in glory, faster than the fastest, radiates and vibrates in the infinite ocean of space.

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5.2.9

एवा महान् बृहद्दिवो अथर्वावोचत् स्वां तन्वम् इन्द्रम् एव ।
स्वसारौ मातरिभ्वरी अरिप्रे हिन्वन्ति चैने शवसा वर्धयन्ति च ॥

evā mahān bṛhaddivo atharvāvocat svāṃ tanvam indram eva ।
svasārau mātaribhvarī aripre hinvanti caine śavasā vardhayanti ca ॥

Thus does the great sage of exalted vision and wisdom, his mind and heart at peace in samadhi, address the infinite spirit of Indra, immanent in his own self. These two, heaven and earth, rotating in the mother presence of Indra, both sinless, address and exalt that lord with all their might. Thus also the mind and intelligence of the sage, both free from pollution and fluctuations, celebrate and exalt the spirit of the sage.

Atharvaveda 5.3 · 11 mantras

5.3.1

ममाग्ने वर्चो विहवेष्व् अस्तु वयं त्वेन्धानास् तन्वम् पुषेम ।
मह्यं नमन्तां प्रदिशश् चतस्रस् त्वयाध्यक्षेण पृतना जयेम ॥

mamāgne varco vihaveṣv astu vayaṃ tvendhānās tanvam puṣema ।
mahyaṃ namantāṃ pradiśaś catasras tvayādhyakṣeṇa pṛtanā jayema ॥

O light of life, Agni, let my lustre and splendour shine in battles of the brave and assemblies of the wise. May we, lighting and exalting you in yajnic contests, strengthen and advance ourselves in body, mind and soul in the open social order. Let the four directions of the earth recognise and accept me with due honour and felicitation. Let us all win all round in the struggles for higher life under your leadership and watchful eye.

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5.3.2

अग्ने मन्युं प्रतिनुदन् परेषां त्वं नो गोपाः परि पाहि विश्वतः ।
अपाञ्चो यन्तु निवता दुरस्यवो ऽमैषां चित्तं प्रबुधां वि नेशत् ॥

agne manyuṃ pratinudan pareṣāṃ tvaṃ no gopāḥ pari pāhi viśvataḥ ।
apāñco yantu nivatā durasyavo 'maiṣāṃ cittaṃ prabudhāṃ vi neśat ॥

O fire and passion of life, Agni, leading light of humanity, challenging and throwing out the power and passion of those others, our adversaries, be our guide and protect us all round for our advance. Let our abusers go down and out, and let the morale of those too who are awake and alert in their position be cast down to naught. (The struggle is both for higher personality in the individual context and social advancement in the collective context of humanity, and the prayer is for conquest of the ego and egoistic divisive interests for the attainment of higher and universal values.)

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5.3.3

मम देवा विहवे सन्तु सर्व इन्द्रवन्तो मरुतो विष्णुर् अग्निः ।
ममान्तरिक्षम् उरुलोकम् अस्तु मह्यं वातः पवतां कामायास्मै ॥

mama devā vihave santu sarva indravanto maruto viṣṇur agniḥ ।
mamāntarikṣam urulokam astu mahyaṃ vātaḥ pavatāṃ kāmāyāsmai ॥

May all the Devas, divine powers and faculties, be with me when the battle begins: Maruts, i.e., pranic energies, the best of men and all the fortynine orders of the wind, Vishnu, all pervasive personal, social and environemental commitment, Agni, personal enthusiasm, social passion and universal enlightenment, all in top form of passion and energy. May the Antariksha, middle region of space, moral awareness, and moderate people of balanced mind be vast and liberal for open ended possibilities of progress, and may the winds blow favourable for the success of this mission of mine.

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5.3.4

मह्यं यजन्तां मम यानीष्टाकूतिः सत्या मनसो मे अस्तु ।
एनो मा नि गां कतमच् चनाहं विश्वे देवा अभि रक्षन्तु मेह ॥

mahyaṃ yajantāṃ mama yānīṣṭākūtiḥ satyā manaso me astu ।
eno mā ni gāṃ katamac canāhaṃ viśve devā abhi rakṣantu meha ॥

May success come to me in all I desire to perform. May all purposes, intentions and resolutions of mind be true and fruitful. May I never come to think of any sin or evil whatever against the self or society or nature or Divinity. May all divinities of nature and humanity, all my faculties of mind and sense protect and help in this battle of life here and now.

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5.3.5

मयि देवा द्रविणम् आ यजन्तां मयि आशीर् अस्तु मयि देवहूतिः ।
दैवाः होतारः सनिषन् न एतद् अरिष्टाः स्याम तन्वा सुवीराः ॥

mayi devā draviṇam ā yajantāṃ mayi āśīr astu mayi devahūtiḥ ।
daivāḥ hotāraḥ saniṣan na etad ariṣṭāḥ syāma tanvā suvīrāḥ ॥

May all divinities of life and nature bear and bring me wealth, honour and excellence of life. May their blessings and good wishes ever be showered on me. May I too be able to sustain my mind and will to invoke the divinities for help and grace. May the divine performers of life’s yajna bless us with all this power and good will for success, and may we all be brave and inviolable in body, mind and soul.

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5.3.6

दैवीः षड् उर्वीर् उरु नः कृणोत विश्वे देवास इह मादयध्वम् ।
मा नो विदद् अभिभा मो अशस्तिर् मा नो विदद् वृजिना द्वेष्या या ॥

daivīḥ ṣaḍ urvīr uru naḥ kṛṇota viśve devāsa iha mādayadhvam ।
mā no vidad abhibhā mo aśastir mā no vidad vṛjinā dveṣyā yā ॥

O divine six-dimentional spaces of expansive nature and time, help us grow all round without strain in person and humanity. O divinities of life of all the world, rejoice and be here with us to bless us with the glory and ecstasy of living. Let no depression, no malignity or imprecation, no alienation, no jealousy or hostility, ever touch and pollute us in body, mind and soul against nature and society.

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5.3.7

तिस्रो देवीर् महि नः शर्म यछत प्रजायै नस् तन्वे यच् च पुष्टम् ।
मा हास्महि प्रजया मा तनूभिर् मा रधाम द्विषते सोम राजन् ॥

tisro devīr mahi naḥ śarma yachata prajāyai nas tanve yac ca puṣṭam ।
mā hāsmahi prajayā mā tanūbhir mā radhāma dviṣate soma rājan ॥

May three mother divinities, Ida, Mother Nature and Wisdom of the absolute state of existence, Sarasvati, mother spirit of dynamic knowledge and enlightenment, and Mahi, mother earth and the universal values of her children, provide us great expansive joy of peace and well being, and bless us with whatever is good for the growth and advancement of our personality and our people. May we never feel depressed or alienated on account of our health and personality and our people. O Soma, refulgent ruler and ordainer of peace and living joy, let us never be subjected to the forces of jealousy and adversity.

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5.3.8

उरुव्यचा नो महिषः शर्म यछत्व् अस्मिन् हवे पुरुहूतः पुरुक्षु ।
स नः प्रजायै हर्यश्व मृडेन्द्र मा नो रीरिषो मा परा दाः ॥

uruvyacā no mahiṣaḥ śarma yachatv asmin have puruhūtaḥ purukṣu ।
sa naḥ prajāyai haryaśva mṛḍendra mā no rīriṣo mā parā dāḥ ॥

May the great lord of glory and Infinity, omnificent and universally invoked, give us peace and prosperity in a happy home. O lord omnipotent, Indra, controller of the dynamic forces of life and nature, be kind and gracious to us, for our people, pray never hurt us, never alienate us, never forsake us to the other forces of evil and negativity.

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5.3.9

धाता विधाता भुवनस्य यस् पतिर् देवः सविताभिमातिषाहः ।
आदित्या रुद्रा अश्विनोभा देवाः पान्तु यजमानं निरृथात् ॥

dhātā vidhātā bhuvanasya yas patir devaḥ savitābhimātiṣāhaḥ ।
ādityā rudrā aśvinobhā devāḥ pāntu yajamānaṃ nirṛthāt ॥

May Dhata, lord sustainer of life and the universe, Vidhata, controller and director of the course of history and natural evolution, Savita, self-refulgent creator and inspirer who is the parental protector of the world and destroyer of adversity, negativity and enmity, Adityas, twelve phases of the sun over the year, Rudras, powers of love and graces, destroyers of suffering and injustice, and all the pranic energies of life, both the Ashvins, twin forces of nature’s complementarity operative in existence, and all the divine brilliancies of natural and human powers: may all these protect and promote the yajamana against adversity and fall from grace.

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5.3.10

ये नः सपत्ना अप ते भवन्त्व् इन्द्राग्निभ्याम् अव बाधामह एनान् ।
आदित्या रुद्रा उपरिस्पृशो नो उग्रं चेत्तारम् अधिराजम् अक्रत ॥

ye naḥ sapatnā apa te bhavantv indrāgnibhyām ava bādhāmaha enān ।
ādityā rudrā uparispṛśo no ugraṃ cettāram adhirājam akrata ॥

Whoever be our adversaries, opponents and enemies, let them all be out. We keep them off by the power of Indra and the light and leadership of Agni, omnipotent and omniscient, both our powers of defence and advancement. May Adityas, power of light refulgent as sun, Rudras, powers of love, justice and relentless law, all rising and touching the heights of possibility and divinity, raise us to the state of the power, passion and enlightenment of self-rule, social govemanace and superhuman knowledge and wisdom, vision of divinity ultimately.

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5.3.11

अर्वाञ्चम् इन्द्रम् अमुतो हवामहे यो गोजिद् धनजिद् अश्वजिद् यः ।
इमं नो यज्ञं विहवे शृणोत्व् अस्माकम् अभूर् हर्यश्व मेदी ॥

arvāñcam indram amuto havāmahe yo gojid dhanajid aśvajid yaḥ ।
imaṃ no yajñaṃ vihave śṛṇotv asmākam abhūr haryaśva medī ॥

We invoke Indra, lord omnipotent, from there on top of divine sovereignty and yet present here right in front at the universal human level, Indra who is the winner of lands, cows, culture and enlightenment, who is the winner of wealth, honour and excellence, and who is the winner of horses, advancement and attainment of the highest goal for us. May the lord hear our invocation and prayer in this yajnic battle of progress. May the lord be gracious, who commands all the contrarycomplementarities of nature and humanity and raise us to the level of divine love and grace. (This hymn is the song of the ascent of life from human to the divine which is the highest possible attainment for humans on the personal as well as on the organisational level. Personal progress is the threefold growth of body, mind and spirit. Similarly socioorganisational progress too is threefold, individual, collective and global upto the cosmic. Joining both dimensions, we have the physical, mental and spiritual growth of the individual, social and cosmic personality of existence as it is.)

Atharvaveda 5.4 · 10 mantras

5.4.1

यो गिरिष्व् अजायथा वीरुधां बलवत्तमः ।
कुष्ठेहि तक्मनाशन तक्मानं नाशयन्न् इतः ॥

yo giriṣv ajāyathā vīrudhāṃ balavattamaḥ ।
kuṣṭhehi takmanāśana takmānaṃ nāśayann itaḥ ॥

O Kushtha, strongest of the herbs born and growing on the mountains, destroyer of takman, come and cure the fever, psoriasis and leprosy from here.

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5.4.2

सुपर्णसुवने गिरौ जातं हिमवतस् परि ।
धनैर् अभि श्रुत्वा यन्ति विदुर् हि तक्मनाशनम् ॥

suparṇasuvane girau jātaṃ himavatas pari ।
dhanair abhi śrutvā yanti vidur hi takmanāśanam ॥

Born and grown on snowy mountain where herbs of beautiful leaves and golden efficacy with poisonous antidote grow, when people hear of it as the destroyer of takman, they go and get it even with money and lots of wealth.

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5.4.3

अश्वत्थो देवसदनस् तृतीयस्याम् इतो दिवि ।
तत्रामृतस्य चक्षणं देवाः कुष्ठम् अवन्वत ॥

aśvattho devasadanas tṛtīyasyām ito divi ।
tatrāmṛtasya cakṣaṇaṃ devāḥ kuṣṭham avanvata ॥

In the third highest level of the body is the brain, top of the human organism where the centres of devas, sense and will organs of the body are seated, and thus that is the top of the human personality. There the humans have the vision of divinity in meditation. There the divine efficacies of nature and of the sanative herb start the cure of the kushtha ailment as there the divine souls of humanity have a vision of divinity.

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5.4.4

हिरण्ययी नौर् अचरद् धिरण्यबन्धना दिवि ।
तत्रामृतस्य पुष्पं देवाः कुष्ठम् अवन्वत ॥

hiraṇyayī naur acarad dhiraṇyabandhanā divi ।
tatrāmṛtasya puṣpaṃ devāḥ kuṣṭham avanvata ॥

The golden boat of golden bands and tackle, i.e., the golden imagination of man, sojourns in the highest region of golden light. There too blooms the flower of immortality. And there in the golden region of the brain the divines cure the takman fever with the kushtha herb.

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5.4.5

हिरण्ययाः पन्थान आसन्न् अरित्राणि हिरण्यया ।
नावो हिरण्ययीर् आसन् याभिः कुष्ठं निरावहन् ॥

hiraṇyayāḥ panthāna āsann aritrāṇi hiraṇyayā ।
nāvo hiraṇyayīr āsan yābhiḥ kuṣṭhaṃ nirāvahan ॥

Golden are the paths of manly sojourn. Golden are the oars of the boat, saviours from sin and disease. Golden are the boats to cross the seas. By these do the divines find and bring the kushtha herb for cure.

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5.4.6

इमं मे कुष्ठ पूरुषं तम् आ वह तं निष् कुरु ।
तम् उ मे अगदं कृधि ॥

imaṃ me kuṣṭha pūruṣaṃ tam ā vaha taṃ niṣ kuru ।
tam u me agadaṃ kṛdhi ॥

O kushtha herb, raise this patient for me, raise him to freedom from takman, restore him to good health and freedom from suffering.

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5.4.7

देवेभ्यो अधि जातो ऽसि सोमस्यासि सखा हितः ।
स प्राणाय व्यानाय चक्षुषे मे अस्मै मृड ॥

devebhyo adhi jāto 'si somasyāsi sakhā hitaḥ ।
sa prāṇāya vyānāya cakṣuṣe me asmai mṛḍa ॥

You are bom for the divines, for their senses, mind and imagination, you are the friend and companion of soma for all good purposes. O herb, be good and efficacious for this patient of mine, for his prana and vyana energies of vitality and for his eye of inner and outer vision.

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5.4.8

उदङ् जातो हिमवतः स प्राच्यां नीयसे जनम् ।
तत्र कुष्ठस्य नामान्य् उत्तमानि वि भेजिरे ॥

udaṅ jāto himavataḥ sa prācyāṃ nīyase janam ।
tatra kuṣṭhasya nāmāny uttamāni vi bhejire ॥

Rising and growing from snowy mountains, it is brought to the people in the east where they

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5.4.9

उत्तमो नाम कुष्ठस्य् उत्तमो नाम ते पिता ।
यक्ष्मं च सर्वं नाशय तक्मानं चारसं कृधि ॥

uttamo nāma kuṣṭhasy uttamo nāma te pitā ।
yakṣmaṃ ca sarvaṃ nāśaya takmānaṃ cārasaṃ kṛdhi ॥

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5.4.10

शीर्षामयम् उपहत्याम् अक्ष्योस् तन्वो रपः ।
कुष्ठस् तत् सर्वं निष् करद् दैवं समह वृष्ण्यम् ॥

śīrṣāmayam upahatyām akṣyos tanvo rapaḥ ।
kuṣṭhas tat sarvaṃ niṣ karad daivaṃ samaha vṛṣṇyam ॥

Atharvaveda 5.5 · 9 mantras

5.5.1

रात्री माता नभः पितार्यमा ते पितामहः ।
सिलाची नाम वा असि सा देवानाम् असि स्वसा ॥

rātrī mātā nabhaḥ pitāryamā te pitāmahaḥ ।
silācī nāma vā asi sā devānām asi svasā ॥

O laksha, the night is your mother, the cloud in the sky is your father and the sun is your grandfather. Your name is Silachi, and you are sister of the divinities.

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5.5.2

यस् त्वा पिबति जीवति त्रायसे पुरुषं त्वम् ।
भर्त्री हि शश्वताम् असि जनानां च न्यञ्चनी ॥

yas tvā pibati jīvati trāyase puruṣaṃ tvam ।
bhartrī hi śaśvatām asi janānāṃ ca nyañcanī ॥

Whoever drinks you lives healthy. You invigorate man’s virility. You are the sustainer of people for all times and dispeller of disease.

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5.5.3

वृक्षंवृक्षम् आ रोहसि वृषण्यन्तीव कन्यला ।
जयन्ती प्रत्यातिष्ठन्ती स्परणी नाम वा असि ॥

vṛkṣaṃvṛkṣam ā rohasi vṛṣaṇyantīva kanyalā ।
jayantī pratyātiṣṭhantī sparaṇī nāma vā asi ॥

You cling and rise by every tree like a loving maiden eager for a lover in marriage. You are Jayanti, covering all over the tree, conquering the disease, Pratyatishthanti, staying strong by the tree, and your name is Sparani.

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5.5.4

यद् दण्डेन यद् इष्वा यद् वारुर् हरसा कृतम् ।
तस्य त्वम् असि निष्कृतिः सेमं निष् कृधि पूरुषम् ॥

yad daṇḍena yad iṣvā yad vārur harasā kṛtam ।
tasya tvam asi niṣkṛtiḥ semaṃ niṣ kṛdhi pūruṣam ॥

Whatever wound is caused by stick, by arrow, by violence or fire, of that you are the cure. O Laksha, cure this man and restore him to health.

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5.5.5

भद्रात् प्लक्षान् निस् तिष्ठस्य् अश्वत्थात् खदिराद् धवात् ।
भद्रान् न्यग्रोधात् पर्णात् सा न एह्य् अरुन्धति ॥

bhadrāt plakṣān nis tiṣṭhasy aśvatthāt khadirād dhavāt ।
bhadrān nyagrodhāt parṇāt sā na ehy arundhati ॥

You come from good Bhadra, laksha tree, Ashvattha, Khadira and Dhava, from good banyan and pama, the medicine that cures wounds and heals bruises.

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5.5.6

हिरण्यवर्णे सुभगे सूर्यवर्णे वपुष्टमे ।
रुतं गछासि निष्कृते निष्कृतिर् नाम वा असि ॥

hiraṇyavarṇe subhage sūryavarṇe vapuṣṭame ।
rutaṃ gachāsi niṣkṛte niṣkṛtir nāma vā asi ॥

Golden in colour, blissful, bright as sun light, good for body’s health, when applied to the wound, you heal and heal completely. Indeed, your very name is Nishkrti, the healer, the restorative.

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5.5.7

हिरण्यवर्णे सुभगे शुष्मे लोमशवक्षने ।
अपाम् असि स्वसा लाक्षे वातो हात्मा बभूव ते ॥

hiraṇyavarṇe subhage śuṣme lomaśavakṣane ।
apām asi svasā lākṣe vāto hātmā babhūva te ॥

Laksha, golden hued, auspicious, powerful, hairy chested, you are the sister of waters as cleanser, and Vata, energy, is really your very soul.

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5.5.8

सिलाची नाम कानीनो ऽजबभ्रु पिता तव ।
अश्वो यमस्य यः श्यावस् तस्य हास्नास्य् उक्षिता ॥

silācī nāma kānīno 'jababhru pitā tava ।
aśvo yamasya yaḥ śyāvas tasya hāsnāsy ukṣitā ॥

Laksha, silachi by name, refreshing and energetic, your origin is Ajababhru, and you are Sprinkled with the showers of the waves of light from the sun which is the child of Yama, lord of the laws of life.

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5.5.9

अश्वस्यास्नः संपतिता सा वृक्षां अभि सिष्यदे ।
सरा पतत्रिणी भूत्वा सा न एह्य् अरुन्धति ॥

aśvasyāsnaḥ saṃpatitā sā vṛkṣāṃ abhi siṣyade ।
sarā patatriṇī bhūtvā sā na ehy arundhati ॥

Arisen from the showers of light from the protent and virile sun, you rest upon the trees as gentle mist, and thence soaring, oozing, trickling, you come to us, the healer, the restorative.

Atharvaveda 5.6 · 14 mantras

5.6.1

ब्रह्म जज्ञानं प्रथमं पुरस्ताद् वि सीमतः सुरुचो वेन आवः ।
स बुध्न्या उपमा अस्य विष्ठाः सतश् च योनिम् असतश् च वि वः ॥

brahma jajñānaṃ prathamaṃ purastād vi sīmataḥ suruco vena āvaḥ ।
sa budhnyā upamā asya viṣṭhāḥ sataś ca yonim asataś ca vi vaḥ ॥

Vena, lord supreme of existence, first generated and manifested the evolving Prakrti and refulgent forms of existence, existent in their essence since eternity. He also generated and manifested other spatial forms, reflections of its power, in their own forms and order of law. Thus does the lord generate and manifest the origin of that which has come into existence and that which has not yet come.

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5.6.2

अनाप्ता ये वः प्रथमा यानि कर्माणि चक्रिरे ।
वीरान् नो अत्र मा दभन् तद् व एतत् पुरो दधे ॥

anāptā ye vaḥ prathamā yāni karmāṇi cakrire ।
vīrān no atra mā dabhan tad va etat puro dadhe ॥

There are those among you who earlier were not wholly self-realised in knowledge and perfect experts in their job, but they did perform certain acts and created certain precedents. Let them and their work not mislead our children and harm our heroes. Therefore I place this knowledge and expertise before you for your guidance.

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5.6.3

सहस्रधार एव ते सम् अस्वरन् दिवो नाके मधुजिह्वा असश्चतः ।
तस्य स्पशो न नि मिषन्ति भूर्णयः पदेपदे पाशिनः सन्ति सेतवे ॥

sahasradhāra eva te sam asvaran divo nāke madhujihvā asaścataḥ ।
tasya spaśo na ni miṣanti bhūrṇayaḥ padepade pāśinaḥ santi setave ॥

In the paradisal bliss of a thousand streams of light and generosity, divine self-realised souls sing and swim in joy, sweet of tongue, mind and will, in tune with the paradisal vision of heavenly light. Here, the instant watchful eyes of the dynamics of divinity, all enveloping and all beholding, are ever awake without a wink for the moment. Binding bonds are there at every step, and there are saviour bridges us well to pass on to the regions of bliss.

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5.6.4

पर्य् ऊ षु प्र धन्वा वाजसातये परि वृत्राणि सक्षणिः ।
द्विषस् तद् अध्य् अर्णवेनेयसे सनिस्रसो नामासि त्रयोदशो मास इन्द्रस्य गृहः ॥

pary ū ṣu pra dhanvā vājasātaye pari vṛtrāṇi sakṣaṇiḥ ।
dviṣas tad adhy arṇaveneyase sanisraso nāmāsi trayodaśo māsa indrasya gṛhaḥ ॥

O conqueror of darkness to win the battle for the attainment of food for body, mind and soul, strike off all evil and sin. Conqueror by name and action you are who overcome all jealousy and enmity to cross over the sea and reach the land of bliss. Just as the sun crosses over twelve months of the year and enters the thirteenth month of the home of Indra, so does the human soul cross over the twelve stage-bonds of ten senses, mind and ego and attains to the presence of Indra, the soul’s own essential abode, the state of pure Being.

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5.6.5

न्व् एतेनारात्सीर् असौ स्वाहा ।
तिग्मायुधौ तिग्महेती सुशेवौ सोमारुद्राव् इह सु मृडतं नः ॥

nv etenārātsīr asau svāhā ।
tigmāyudhau tigmahetī suśevau somārudrāv iha su mṛḍataṃ naḥ ॥

O soul, by this mantra of action and meditation, attain to your real state of perfection. This is the word of truth in faith. May Soma and Rudra, spirits of divine peace and resolute will and action, strong of arm, unfailing in strike of the target, and commanding commitment and adoration, be here with us, be gracious and lead us to fulfilment.

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5.6.6

अवैतेनारात्सीर् असौ स्वाहा ।
तिग्मायुधौ तिग्महेती सुशेवौ सोमारुद्राव् इह सु मृडतं नः ॥

avaitenārātsīr asau svāhā ।
tigmāyudhau tigmahetī suśevau somārudrāv iha su mṛḍataṃ naḥ ॥

By this mantra and action you ward off evil and win your real state of perfection. This is the word of truth in faith. May Soma and Rudra, spirits of divine peace and resolute will and action, strong of arm, unfailing in strike of the target, and commanding commitment and adoration, be here with us, be gracious and lead us to fulfilment.

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5.6.7

अपैतेनारात्सीर् असौ स्वाहा ।
तिग्मायुधौ तिग्महेती सुशेवौ सोमारुद्राव् इह सु मृडतं नः ॥

apaitenārātsīr asau svāhā ।
tigmāyudhau tigmahetī suśevau somārudrāv iha su mṛḍataṃ naḥ ॥

This way you ward off evil with arraignment of their default, and you win your goal. This is the word of truth in faith. May Soma and Rudra, spirits of divine peace and resolute action, strong of arm, unfailing in strike, and commanding commitment and adoration, be here with us, be gracious and lead us to fulfilment.

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5.6.8

मुमुक्तम् अस्मान् दुरिताद् अवद्याज् जुषेथाम् यज्ञम् अमृतम् अस्मासु धत्तम् ॥

mumuktam asmān duritād avadyāj juṣethām yajñam amṛtam asmāsu dhattam ॥

O Soma and Rudra, release us from evil and reproach, join and bless our yajna, give us fulfilment with the attainment of immortality.

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5.6.9

चक्षुषो हेते मनसो हेते ब्रह्मणो हेते तपसश् च हेते ।
मेन्या मेनिर् अस्य् अमेनयस् ते सन्तु ये ऽस्मां अभ्यघायन्ति ॥

cakṣuṣo hete manaso hete brahmaṇo hete tapasaś ca hete ।
menyā menir asy amenayas te santu ye 'smāṃ abhyaghāyanti ॥

O evil of the eye, imprecation of the mind, chantpower of mantric vengeance, pride of austere ritual, know your limitations. O Agni, light and fire of life, you are the power-strike of power itself, super-thunder over all arms and missiles. May those who wish to malign, strike and torture us be disarmed of their weapons and power.

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5.6.10

यो ऽस्मांश् चक्षुषा मनसा चित्त्याकूत्या च यो अघायुर् अभिदासात् ।
त्वं तान् अग्ने मेन्यामेनीन् कृणु स्वाहा ॥

yo 'smāṃś cakṣuṣā manasā cittyākūtyā ca yo aghāyur abhidāsāt ।
tvaṃ tān agne menyāmenīn kṛṇu svāhā ॥

O Agni, whoever the wicked person who wants to strike us with the evil eye, evil thought, evil mind, evil resolution, disarm them of their force and power by the strike of your fiery missile. This is our prayer in truth of word, thought and action.

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5.6.11

इन्द्रस्य गृहो ऽसि ।
तं त्वा प्र पद्ये तं त्वा प्र विशामि सर्वगुः सर्वपूरुषः सर्वात्मा सर्वतनूः सह यन् मे ऽस्ति तेन ॥

indrasya gṛho 'si ।
taṃ tvā pra padye taṃ tvā pra viśāmi sarvaguḥ sarvapūruṣaḥ sarvātmā sarvatanūḥ saha yan me 'sti tena ॥

O lord of life, you are the centre of all power and potential, you are the haven and home of the soul, I come to you, I join your presence with all my faculties, all my people, with all my soul, with all my body and mind, with all that is mine, I surrender to you.

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5.6.12

इन्द्रस्य शर्मासि ।
तं त्वा प्र पद्ये तं त्वा प्र विशामि सर्वगुः सर्वपूरुषः सर्वात्मा सर्वतनूः सह यन् मे ऽस्ति तेन ॥

indrasya śarmāsi ।
taṃ tvā pra padye taṃ tvā pra viśāmi sarvaguḥ sarvapūruṣaḥ sarvātmā sarvatanūḥ saha yan me 'sti tena ॥

Centre and source of universal power and potential, you are the ultimate shelter of the soul. I come to you, I join your presence with all my power and property, all my people, all my soul, all my body and mind, with all that is mine, I come.

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5.6.13

इन्द्रस्य वर्मासि ।
तं त्वा प्र पद्ये तं त्वा प्र विशामि सर्वगुः सर्वपूरुषः सर्वात्मा सर्वतनूः सह यन् मे ऽस्ति तेन ॥

indrasya varmāsi ।
taṃ tvā pra padye taṃ tvā pra viśāmi sarvaguḥ sarvapūruṣaḥ sarvātmā sarvatanūḥ saha yan me 'sti tena ॥

You are the ultimate shelter and protection of the soul, I come to you, I join your presence with all my power and potential, all my people, all my soul, all my body and mind, with all that is mine, I come

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5.6.14

इन्द्रस्य वरूथम् असि ।
तं त्वा प्र पद्ये तं त्वा प्र विशामि सर्वगुः सर्वपूरुषः सर्वात्मा सर्वतनूः सह यन् मे ऽस्ति तेन ॥

indrasya varūtham asi ।
taṃ tvā pra padye taṃ tvā pra viśāmi sarvaguḥ sarvapūruṣaḥ sarvātmā sarvatanūḥ saha yan me 'sti tena ॥

You are the ultimate shelter and defence for safety and security of the soul. I come to you, I join your presence with all my power and potential, all my people and relationships, all my soul, all my body, mind and senses, with all that is mine, I come. Nothing mine is left here. The surrender is complete.

Atharvaveda 5.7 · 10 mantras

5.7.1

आ नो भर मा परि ष्ठा अराते मा नो रक्षीर् दक्षिणां नीयमानाम् ।
नमो वीर्त्साया असमृद्धये नमो अस्त्व् अरातये ॥

ā no bhara mā pari ṣṭhā arāte mā no rakṣīr dakṣiṇāṃ nīyamānām ।
namo vīrtsāyā asamṛddhaye namo astv arātaye ॥

O miserliness, what is our due, bring us. Stay it not. Do not withhold our share that should be brought. Good bye to the love of desperation. Good bye to adversity. Good bye to illiberality.

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5.7.2

यम् अराते पुरोधत्से पुरुषं परिरापिणम् ।
नमस् ते तस्मै कृण्मो मा वनिं व्यथयीर् मम ॥

yam arāte purodhatse puruṣaṃ parirāpiṇam ।
namas te tasmai kṛṇmo mā vaniṃ vyathayīr mama ॥

O niggardliness, good bye to the whining person you push up to the front. We offer him salutations to depart. Pray do not insult our heart’s desire for liberality and well being.

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5.7.3

प्र णो वनिर् देवकृता दिवा नक्तं च कल्पताम् ।
अरातिम् अनुप्रेमो वयं नमो अस्त्व् अरातये ॥

pra ṇo vanir devakṛtā divā naktaṃ ca kalpatām ।
arātim anupremo vayaṃ namo astv arātaye ॥

May our liberality of mind created and gifted by generous nature and noble people grow and prosper day and night. Therefore we go forward to the uncharitable and say good bye to niggardliness and adversity.

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5.7.4

सरस्वतीम् अनुमतिं भगं यन्तो हवामहे ।
वाचम् जुष्टां मधुमतीम् अवादिषं देवानां देवहूतिषु ॥

sarasvatīm anumatiṃ bhagaṃ yanto havāmahe ।
vācam juṣṭāṃ madhumatīm avādiṣaṃ devānāṃ devahūtiṣu ॥

Coming upto the wealth, honour and excellence of life, we invoke and adore Anumati, good counsel, and Sarasvati, divine mother spirit of knowledge, wisdom and enlightenment. In the assemblies of noble people on holy occasions, I wish we speak honey sweet language of generosity loved by noble and generous people.

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5.7.5

यं याचाम्य् अहं वाचा सरस्वत्या मनोयुजा ।
श्रद्धा तम् अद्य विन्दतु दत्ता सोमेन बभ्रुणा ॥

yaṃ yācāmy ahaṃ vācā sarasvatyā manoyujā ।
śraddhā tam adya vindatu dattā somena babhruṇā ॥

What I pray for, with words of love of the heart full of knowledge and wisdom gifted by divine and generous mother Sarasvati, may my love and faith blest by generous Soma spirit of divinity achieve that wealth, honour and excellence.

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5.7.6

मा वनिं मा वाचं नो वीर्त्सीर् उभाव् इन्द्राग्नी आ भरतां नो वसूनि ।
सर्वे नो अद्य दित्सन्तो ऽरातिं प्रति हर्यत ॥

mā vaniṃ mā vācaṃ no vīrtsīr ubhāv indrāgnī ā bharatāṃ no vasūni ।
sarve no adya ditsanto 'rātiṃ prati haryata ॥

O misery, O adversity, do not shake my words of prayer and dedication of the heart. Do not deprive me of the gifts of Sarasvati. May Indra and Agni, divine power and light, spirit of confidence and light of wisdom, bring us wealth, honour and excellence. Let all our powers of generosity and love today drive out meanness, misery and niggardliness from our life.

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5.7.7

परो ऽपेह्य् असमृद्धे वि ते हेतिं नयामसि ।
वेद त्वाहं निमीवन्तीं नितुदन्तीम् अराते ॥

paro 'pehy asamṛddhe vi te hetiṃ nayāmasi ।
veda tvāhaṃ nimīvantīṃ nitudantīm arāte ॥

Get off, adversity. We counter your onslaught right away. I know you are demoralizing, and you pierce at the heart’s core, total deprivation as you are.

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5.7.8

उत नग्ना बोभुवती स्वप्नया सचसे जनम् ।
अराते चित्तं वीर्त्सन्त्य् आकूतिं पुरुषस्य च ॥

uta nagnā bobhuvatī svapnayā sacase janam ।
arāte cittaṃ vīrtsanty ākūtiṃ puruṣasya ca ॥

Off you, Arati, indigent of mind and niggard at heart, persistently naked and shameless, you seize people in sloth and, by dreams, shake man’s resolution of mind and disturb his cherished values to the depths of the heart.

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5.7.9

या महती महोन्माना विश्वा आशा व्यानशे ।
तस्यै हिरण्यकेश्यै निरृत्या अकरं नमः ॥

yā mahatī mahonmānā viśvā āśā vyānaśe ।
tasyai hiraṇyakeśyai nirṛtyā akaraṃ namaḥ ॥

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5.7.10

हिरण्यवर्णा सुभगा हिरण्यकशिपुर् मही ।
तस्यै हिरण्यद्रापये ऽरात्या अकरं नमः ॥

hiraṇyavarṇā subhagā hiraṇyakaśipur mahī ।
tasyai hiraṇyadrāpaye 'rātyā akaraṃ namaḥ ॥

Atharvaveda 5.8 · 9 mantras

5.8.1

वैकङ्कतेनेध्मेन देवेभ्य आज्यं वह ।
अग्ने तां इह मादय सर्व आ यन्तु मे हवम् ॥

vaikaṅkatenedhmena devebhya ājyaṃ vaha ।
agne tāṃ iha mādaya sarva ā yantu me havam ॥

With sharp and blazing fuel, Agni, ruling power of fire, send noble fighting forces the food and ammunition they need. Let them all be happy here, not wanting anything. Let them all hear my call and come to my yajna.

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5.8.2

इन्द्रा याहि मे हवम् इदं करिष्यामि तच् छृणु ।
इम ऐन्द्रा अतिसरा आकूतिं सं नमन्तु मे ।
तेभिः शकेम वीर्यं जातवेदस् तनूवशिन् ॥

indrā yāhi me havam idaṃ kariṣyāmi tac chṛṇu ।
ima aindrā atisarā ākūtiṃ saṃ namantu me ।
tebhiḥ śakema vīryaṃ jātavedas tanūvaśin ॥

O mighty ruler, Indra, pray come, listen to my call. Listen what I am going to do. Let these tempestuous forces of Indra follow my plan and resolution. O Agni, Jataveda, all knowing leader, in command of the dominion, by these plans and forces we shall achieve wondrous victory and advance our power and glory.

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5.8.3

यद् असाव् अमुतो देवा अदेवः संश्चिकीर्षति ।
मा तस्याग्निर् हव्यं वाक्षीद् धवं देवा अस्य मोप गुर् ममैव हवम् एतन ॥

yad asāv amuto devā adevaḥ saṃścikīrṣati ।
mā tasyāgnir havyaṃ vākṣīd dhavaṃ devā asya mopa gur mamaiva havam etana ॥

O Devas, noble and positive powers of the world, if that negative, undivine, destructive power wants to attack us from that far off place and destroy our freedom and prosperity, let not Agni, enlightened and fiery leader of humanity, listen to carry out his call and offer, let no good and positive powers listen and go to join him. Let them all come and join my yajnic call for defence of freedom and prosperity of all.

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5.8.4

अति धावतातिसरा इन्द्रस्य वचसा हत ।
अविं वृक इव मथ्नीत स वो जीवन् मा मोचि प्राणम् अस्यापि नह्यत ॥

ati dhāvatātisarā indrasya vacasā hata ।
aviṃ vṛka iva mathnīta sa vo jīvan mā moci prāṇam asyāpi nahyata ॥

Come fast, tempestuous forces, rush on forward by the command of Indra, pounce upon the enemy and crush him as a wolf crushes the prey. Let him not get away alive. Take on all his forces too, break down their morale and bind them as prisoners.

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5.8.5

यम् अमी पुरोदधिरे ब्रह्माणम् अपभूतये ।
इन्द्र स ते अधस्पदं तं प्रत्य् अस्यामि मृत्यवे ॥

yam amī purodadhire brahmāṇam apabhūtaye ।
indra sa te adhaspadaṃ taṃ praty asyāmi mṛtyave ॥

Indra, O ruler, if for our damage, defeat and ignominy, they place a Brahmana in front and press forward, let him be under your foot and I would throw him too unto death.

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5.8.6

यदि प्रेयुर् देवपुरा ब्रह्म वर्माणि चक्रिरे ।
तनूपानं परिपाणं कृण्वाना यद् उपोचिरे सर्वं तद् अरसं कृधि ॥

yadi preyur devapurā brahma varmāṇi cakrire ।
tanūpānaṃ paripāṇaṃ kṛṇvānā yad upocire sarvaṃ tad arasaṃ kṛdhi ॥

And if citizens of the towns come forward, if the enemies turn the holy ones or our own tactics into their defence, using our own land and people as their armour and line of defence, and on top of it all boast of themselves to demoralise us, turn all that to naught.

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5.8.7

यान् असाव् अतिसरांश् चकार कृणवच् च यान् ।
त्वं तान् इन्द्र वृत्रहन् प्रतीचः पुनर् आ कृधि यथामुं तृणहां जनम् ॥

yān asāv atisarāṃś cakāra kṛṇavac ca yān ।
tvaṃ tān indra vṛtrahan pratīcaḥ punar ā kṛdhi yathāmuṃ tṛṇahāṃ janam ॥

O ruler and commander, Indra, all those efforts which the enemy has done and which he is planning and doing, turn all those, O destroyer of evil and enmity, against him so that we may destroy all that enemy force.

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5.8.8

यथेन्द्र उद्वाचनं लब्ध्वा चक्रे अधस्पदम् ।
कृण्वे ऽहम् अधरान् तथा अमूञ् छश्वतीभ्यः समाभ्यः ॥

yathendra udvācanaṃ labdhvā cakre adhaspadam ।
kṛṇve 'ham adharān tathā amūñ chaśvatībhyaḥ samābhyaḥ ॥

Just as Indra, a mighty warrior, seizes a boaster and keeps him under the foot, so must I put them down and keep them under foot for a long long time, thus to exhaust them of their pride and force.

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5.8.9

अत्रैनान् इन्द्र वृत्रहन्न् उग्रो मर्मणि विध्य ।
अत्रैवैनान् अभि तिष्ठेन्द्र मेद्य् अहं तव ।
अनु त्वेन्द्रा रभामहे स्याम सुमतौ तव ॥

atrainān indra vṛtrahann ugro marmaṇi vidhya ।
atraivainān abhi tiṣṭhendra medy ahaṃ tava ।
anu tvendrā rabhāmahe syāma sumatau tava ॥

Here then, O destroyer of evil and enmity, Indra, blazing lustrous hero, fix them unto the vitals of their heart. Here and thus, O ruler and warrior, rule over them. We are your friends. Let us all love and support you. Let us all enjoy your favour and good will.

Atharvaveda 5.9 · 8 mantras

5.9.1

दिवे स्वाहा ॥

dive svāhā ॥

Homage to the sun for health and light, in truth of thought, word and deed in faith.

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5.9.2

पृथिव्यै स्वाहा ॥

pṛthivyai svāhā ॥

Homage to the earth for nourishment and stability, in truth of thought, word and deed in faith.

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5.9.3

अन्तरिक्षाय स्वाहा ॥

antarikṣāya svāhā ॥

Homage to the middle region for health and liberality, in truth of thought, word and deed in faith.

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5.9.4

अन्तरिक्षाय स्वाहा ॥

antarikṣāya svāhā ॥

Homage to the middle region for health and broadness of mind in truth of thought, word and deed

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5.9.5

दिवे स्वाहा ॥

dive svāhā ॥

Homage to the heavens for health and light in truth of word, thought and deed in faith.

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5.9.6

पृथिव्यै स्वाहा ॥

pṛthivyai svāhā ॥

Homage to the earth for health and patience in truth of thought, word and deed in faith.

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5.9.7

सूर्यो मे चक्षुर् वातः प्राणो ऽन्तरिक्षम् आत्मा पृथिवी शरीरम् ।
अस्तृतो नामाहम् अयम् अस्मि स आत्मानं नि दधे द्यावापृथिवीभ्यां गोपीथाय ॥

sūryo me cakṣur vātaḥ prāṇo 'ntarikṣam ātmā pṛthivī śarīram ।
astṛto nāmāham ayam asmi sa ātmānaṃ ni dadhe dyāvāpṛthivībhyāṃ gopīthāya ॥

The sun is my eye, wind my prana, vast skies my spirit, earth my body and stability. Unfallen, undefeated, unsurpassed,, free am I, the soul, which I offer and surrender to heaven and earth as to my father and mother for the sake of protection and sustenance.

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5.9.8

उद् आयुर् उद् बलम् उत् कृतम् उत् कृत्याम् उन् मनीषाम् उद् इन्द्रियम् ।
आयुष्कृद् आयुष्पत्नी स्वधावन्तौ गोपा मे स्तं गोपायतं मा ।
आत्मसदौ मे स्तं मा मा हिंसिष्टम् ॥

ud āyur ud balam ut kṛtam ut kṛtyām un manīṣām ud indriyam ।
āyuṣkṛd āyuṣpatnī svadhāvantau gopā me staṃ gopāyataṃ mā ।
ātmasadau me staṃ mā mā hiṃsiṣṭam ॥

Atharvaveda 5.10 · 8 mantras

5.10.1

अश्मवर्म मे ऽसि यो मा प्राच्या दिशो ऽघायुर् अभिदासात् ।
एतत् स ऋछात् ॥

aśmavarma me 'si yo mā prācyā diśo 'ghāyur abhidāsāt ।
etat sa ṛchāt ॥

O mind and soul with perfect faith in Brahma, you are my thunderous shield of defence, whoever the evil man that wants to challenge and enslave me from the eastern direction upfront, let him face and encounter this thunder, and perish.

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5.10.2

अश्मवर्म मे ऽसि यो मा दक्षिणाया दिशो ऽघायुर् अभिदासात् ।
एतत् स ऋछात् ॥

aśmavarma me 'si yo mā dakṣiṇāyā diśo 'ghāyur abhidāsāt ।
etat sa ṛchāt ॥

O mind and soul with perfect faith in Brahma, you are my thunderous shield of defence. Whoever the evil man that wants to challenge and enslave me from the south direction on the right, let him face and encounter this thunder, and perish.

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5.10.3

अश्मवर्म मे ऽसि यो मा प्रतीच्या दिशो ऽघायुर् अभिदासात् ।
एतत् स ऋछात् ॥

aśmavarma me 'si yo mā pratīcyā diśo 'ghāyur abhidāsāt ।
etat sa ṛchāt ॥

O mind and soul with perfect self-confidence, you are my granite wall of defence. Whoever the evil man that wants to challenge and enslave me from the western direction behind, let him face and encounter this wall, and perish.

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5.10.4

अश्मवर्म मे ऽसि यो मोदीच्या दिशो ऽघायुर् अभिदासात् ।
एतत् स ऋछात् ॥

aśmavarma me 'si yo modīcyā diśo 'ghāyur abhidāsāt ।
etat sa ṛchāt ॥

O mind and soul with high morale, you are my thunder shield of defence. Whoever the evil man that wants to challenge and enslave me from the northern direction on the left, let him face and encounter this shield, and perish.

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5.10.5

अश्मवर्म मे ऽसि यो मा ध्रुवाया दिशो ऽघायुर् अभिदासात् ।
एतत् स ऋछात् ॥

aśmavarma me 'si yo mā dhruvāyā diśo 'ghāyur abhidāsāt ।
etat sa ṛchāt ॥

O mind and soul with self confidence and faith in divinity, you are my bed rock of defence on the earth below. Whoever the fool that is a victim of sin and evil and wants to challenge and enslave me from the lower direction below, let him face and strike his head against this rock, and perish.

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5.10.6

अश्मवर्म मे ऽसि यो मोर्ध्वाया दिशो ऽघायुर् अभिदासात् ।
एतत् स ऋछात् ॥

aśmavarma me 'si yo mordhvāyā diśo 'ghāyur abhidāsāt ।
etat sa ṛchāt ॥

O mind and soul with grace from above, you are my thunder-cover of lightning. Whoever the sinner that wants to challenge and enslave me from the direction above, let him face and try to break through this cover, and perish.

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5.10.7

अश्मवर्म मे ऽसि यो मा दिशाम् अन्तर्देशेभ्यो ऽघायुर् अभिदासात् ।
एतत् स ऋछात् ॥

aśmavarma me 'si yo mā diśām antardeśebhyo 'ghāyur abhidāsāt ।
etat sa ṛchāt ॥

O mind and soul, you are my total cover all round blest by Brahma Prajapati. Whoever or whatever the evil force that wants to attack from anywhere in all quarters of space and tries to subject me to slavery, let it encounter this cover, and perish.

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5.10.8

बृहता मन उप ह्वये मातरिश्वना प्राणापानौ ।
सूर्याच् चक्षुर् अन्तरिक्षाच् छ्रोत्रं पृथिव्याः शरीरम् ।
सरस्वत्या वाचम् उप ह्वयामहे मनोयुजा ॥

bṛhatā mana upa hvaye mātariśvanā prāṇāpānau ।
sūryāc cakṣur antarikṣāc chrotraṃ pṛthivyāḥ śarīram ।
sarasvatyā vācam upa hvayāmahe manoyujā ॥

I call upon my mind and soul with the infinite potential of cosmic mind and Prajapati, I pray for energy of prana and apana from the winds, eye from the sun, ear from space, and body from the earth for the invincible cover of life. With Brhat Saman, we invoke and pray for the Word of Divinity from Mother Sarasvati, inspirer of mind, intellect and soul with knowledge and the strength and power that flows from knowledge.

Atharvaveda 5.11 · 11 mantras

5.11.1

कथं महे असुरायाब्रवीर् इह कथं पित्रे हरये त्वेषनृम्णः ।
पृश्निं वरुण दक्षिणां ददावान् पुनर्मघ त्वं मनसाचिकित्सीः ॥

kathaṃ mahe asurāyābravīr iha kathaṃ pitre haraye tveṣanṛmṇaḥ ।
pṛśniṃ varuṇa dakṣiṇāṃ dadāvān punarmagha tvaṃ manasācikitsīḥ ॥

Seeker to himself: “What and how have you spoken here of and about and to Varuna, life of life and all protector, universal father that takes away all pain and suffering of life? Mighty refulgent is he, all Seeker to Varuna: O Varuna, lord of judgement, all protector, constant giver of gifts of earth and nature in life, pray enlighten us, with all the love and care at heart you have for us, about yourself and your divine gifts, constant and incessant as they are.”

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5.11.2

न कामेन पुनर्मघो भवामि सं चक्षे कं पृश्निम् एताम् उपाजे ।
केन नु त्वम् अथर्वन् काव्येन केन जातेनासि जातवेदाः ॥

na kāmena punarmagho bhavāmi saṃ cakṣe kaṃ pṛśnim etām upāje ।
kena nu tvam atharvan kāvyena kena jātenāsi jātavedāḥ ॥

Vamna speaks to the seeker: “Not by mere desire do I become a constant giver. I wish, I watch, I care, I speak and inspire. I inspire and move this earth and heaven, and thus look after the peace and pleasure of life. O seeker, Atharvan, man of wisdom and stable mind, by which power, poetic self-revealing and inspiring in existence, do you grow to be a man of all knowledge? It is by the spirit and poetry of the spirit that is supreme and infinite, all comprehensive and protective, that you grow all knowing. Know that and you know all.

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5.11.3

सत्यम् अहं गभीरः काव्येन सत्यं जातेनास्मि जातवेदाः ।
न मे दासो नार्यो महित्वा व्रतं मीमाय यद् अहं धरिष्ये ॥

satyam ahaṃ gabhīraḥ kāvyena satyaṃ jātenāsmi jātavedāḥ ।
na me dāso nāryo mahitvā vrataṃ mīmāya yad ahaṃ dhariṣye ॥

“True it is I am deep and serious, unfathomable, unknowable beyond thought and words. I am all wise and omniscient by virtue of the true wisdom of the poetry of existence and all that is in existence itself. Neither the noble nor the ignoble with all their power and potential can ever comprehend the law and discipline which I ordain and sustain.”

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5.11.4

न त्वद् अन्यः कवितरो न मेधया धीरतरो वरुण स्वधावन् ।
त्वं ता विश्वा भुवनानि वेत्थ स चिन् नु त्वज् जनो मायी बिभाय ॥

na tvad anyaḥ kavitaro na medhayā dhīrataro varuṇa svadhāvan ।
tvaṃ tā viśvā bhuvanāni vettha sa cin nu tvaj jano māyī bibhāya ॥

The seeker’s homage to Varuna: “Yes, O lord, none other than you is superior either by knowledge and wisdom nor by intelligence and awareness, nor is anyone more patient and steadfast. O Varuna, you alone are lord of your own essential power. You alone know, wield and sustain all regions of the universe. Surely, even the man who commands wondrous powers feels over-awed by your infinite power.

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5.11.5

त्वं ह्य् अङ्ग वरुण स्वधावन् विश्वा वेत्थ जनिम सुप्रणीते ।
किं रजस एना परो अन्यद् अस्त्य् एना किं परेणावरम् अमुर ॥

tvaṃ hy aṅga varuṇa svadhāvan viśvā vettha janima supraṇīte ।
kiṃ rajasa enā paro anyad asty enā kiṃ pareṇāvaram amura ॥

“O lord of darling love and glory, self-potent leader and guide of the universe, you know the birth and age of all creatures of the universe. Pray, what is there anything beyond this expansive space? O lord of wisdom and immortality, is there anything closer this side of that farthest reality?”

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5.11.6

एकं रजस एना परो अन्यद् अस्त्य् एना पर एकेन दुर्णशं चिद् अर्वाक् ।
तत् ते विद्वान् वरुण प्र ब्रवीम्य् अधोवचसः पणयो भवन्तु नीचैर् दासा उप सर्पन्तु भूमिम् ॥

ekaṃ rajasa enā paro anyad asty enā para ekena durṇaśaṃ cid arvāk ।
tat te vidvān varuṇa pra bravīmy adhovacasaḥ paṇayo bhavantu nīcair dāsā upa sarpantu bhūmim ॥

Vamna speaks to the seeker: “Of that, I, all knowing Varuna, speak to you. There is one beyond this dynamic expansive universe, that is the transcendent Parama Brahma, and this side of that also, there is one, indestructible, that is Prakrti in the essence. Let the stingy misers be down, poor of speech below the state of knowledge, and let the negatives too creep upon the surface of the earth, never higher than the grass.”

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5.11.7

त्वं ह्य् अङ्ग वरुण ब्रवीषि पुनर्मघेष्व् अवद्यानि भूरि ।
मो षु पणींर् अभ्य् एतावतो भून् मा त्वा वोचन्न् अराधसं जनासः ॥

tvaṃ hy aṅga varuṇa bravīṣi punarmagheṣv avadyāni bhūri ।
mo ṣu paṇīṃr abhy etāvato bhūn mā tvā vocann arādhasaṃ janāsaḥ ॥

The seeker: “O loving lord of generosity, you yourself say that often many evils creep into the life of those who repeatedly rise to prosperity. Let no such adversity overtake such people of sterile mind. Pray be not too kind to them also, but save them all the same from their sterility. Let not people say that you are

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5.11.8

मा मा वोचन्न् अराधसं जनासः पुनस् ते पृश्निं जरितर् ददामि ।
स्तोत्रं मे विश्वम् आ याहि शचीभिर् अन्तर् विश्वासु मानुषीषु दिक्षु ॥

mā mā vocann arādhasaṃ janāsaḥ punas te pṛśniṃ jaritar dadāmi ।
stotraṃ me viśvam ā yāhi śacībhir antar viśvāsu mānuṣīṣu dikṣu ॥

Vamna’s blessing: “O seeker, O celebrant, people would not say I am unkind and ungenerous. I give you all the gifts of the earth and nature without a break. Among all human communities over the earth in all directions, with your powers and potentials, with all your holy actions, come and live by songs of universal wisdom and divine celebration I give you. (This is the filial bond between you and me.)”

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5.11.9

आ ते स्तोत्राण्य् उद्यतानि यन्त्व् अन्तर् विश्वासु मानुषीषु दिक्षु ।
देहि नु मे यन् मे अदत्तो असि युज्यो मे सप्तपदः सखासि ॥

ā te stotrāṇy udyatāni yantv antar viśvāsu mānuṣīṣu dikṣu ।
dehi nu me yan me adatto asi yujyo me saptapadaḥ sakhāsi ॥

The celebrant’s prayer: “O Lord Varuna, may the songs of your celebration rise and ring across the quarters of space over the earth among all the people of humanity. Pray bless me with that which is yet wanting in me and which I must attain. You are my friend, my inalienable companion attainable over seven steps of the Vyahrtis: Bhu, Bhuva, Sva, Maha, Jana, tapa and Satyam.

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5.11.10

समा नौ बन्धुर् वरुण समा जा वेदाहं तद् यन् नाव् एषा समा जा ।
ददामि तद् यत् ते अदत्तो अस्मि युज्यस् ते सप्तपदः सखास्मि ॥

samā nau bandhur varuṇa samā jā vedāhaṃ tad yan nāv eṣā samā jā ।
dadāmi tad yat te adatto asmi yujyas te saptapadaḥ sakhāsmi ॥

“O Varuna, our kinship and fraternity is equal and constant, our nature and manifestation in the world is equal and constant. I also know how this kinship and

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5.11.11

देवो देवाय गृणते वयोधा विप्रो विप्राय स्तुवते सुमेधाः ।
अजीजनो हि वरुण स्वधावन्न् अथर्वाणं पितरं देवबन्धुम् ।
तस्मा उ राधः कृणुहि सुप्रशस्तं सखा नो असि परमं च बन्धुः ॥

devo devāya gṛṇate vayodhā vipro viprāya stuvate sumedhāḥ ।
ajījano hi varuṇa svadhāvann atharvāṇaṃ pitaraṃ devabandhum ।
tasmā u rādhaḥ kṛṇuhi supraśastaṃ sakhā no asi paramaṃ ca bandhuḥ ॥

Atharvaveda 5.12 · 11 mantras

5.12.1

समिद्धो अद्य मनुषो दुरोणे देवो देवान् यजसि जातवेदः ।
आ च वह मित्रमहश् चिकित्वान् त्वं दूतः कविर् असि प्रचेताः ॥

samiddho adya manuṣo duroṇe devo devān yajasi jātavedaḥ ।
ā ca vaha mitramahaś cikitvān tvaṃ dūtaḥ kavir asi pracetāḥ ॥

O Jataveda, lighted today in the man’s home, you are brilliant and generous. You invoke, join and serve the brilliant powers of nature and humanity. Friend of the highest refulgent order, pray bring in the divines, communicate and create with them. You are master of information and knowledge, refined manager, poetic creator and wide awake in the life around.

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5.12.2

तनूनपात् पथ ऋतस्य यानान् मध्वा समञ्जन्त् स्वदया सुजिह्व ।
मन्मानि धीभिर् उत यज्ञम् ऋन्धन् देवत्रा च कृणुह्य् अध्वरम् नः ॥

tanūnapāt patha ṛtasya yānān madhvā samañjant svadayā sujihva ।
manmāni dhībhir uta yajñam ṛndhan devatrā ca kṛṇuhy adhvaram naḥ ॥

Maintaining the body beyond fear and fall, holy and sophisticated of speech and taste, sprinkle the paths of truth worth following with honey sweets of culture and creativity, enjoy them and lead on others to enjoy them and follow. Energising and elevating thoughts and yajnic meets with a high order of knowledge and action, raise the yajnic order and accomplish and fulfil this programme of love, non-violence and service worthy of the divines.

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5.12.3

आजुह्वान ईड्यो बन्द्यश् चा याह्य् अग्ने वसुभिः सजोषाः ।
त्वं देवानाम् असि यह्व होता स एनान् यक्षीषितो यजीयान् ॥

ājuhvāna īḍyo bandyaś cā yāhy agne vasubhiḥ sajoṣāḥ ।
tvaṃ devānām asi yahva hotā sa enān yakṣīṣito yajīyān ॥

Giving the clarion call for collective creative action with the spirit of yajna, Agni, worthy of praise and adoration, come with honour, excellence and vibrant energies of life. You are harbinger and inspirer of divinities, great and powerful, worthy of love, association and leadership, inspired with a mission, pray bring in and join all these divine forces together and lead them on to create a higher order of life.

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5.12.4

प्राचीनं बर्हिः प्रदिशा पृथिव्या वस्तोर् अस्या वृज्यते अग्रे अह्नाम् ।
व्य् उ प्रथते वितरं वरीयो देवेभ्यो अदितये स्योनम् ॥

prācīnaṃ barhiḥ pradiśā pṛthivyā vastor asyā vṛjyate agre ahnām ।
vy u prathate vitaraṃ varīyo devebhyo aditaye syonam ॥

Just as in the early part of the day, at dawn, holy grass, old and ancient is gathered from various quarters of the earth to cover the vedi and is spread on the east, and this seat is good and comfortable for the sages to sit on and meditate freely, so does the sun rise warm and comfortable to cover the earth with light from the east, and so does the presence of Brahma all-pervasive and collected from nature arise on the vedi at dawn for the sages to meditate and so does it expand in their consciousness for their good.

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5.12.5

व्यचस्वतीर् उर्विया वि श्रयन्तां पतिभ्यो न जनयः शुम्भमानाः ।
देवीर् द्वारो बृहतीर् विश्वमिन्वा देवेभ्यो भवत सुप्रायणाः ॥

vyacasvatīr urviyā vi śrayantāṃ patibhyo na janayaḥ śumbhamānāḥ ।
devīr dvāro bṛhatīr viśvaminvā devebhyo bhavata suprāyaṇāḥ ॥

Just as youthful women wax at heart with love for their husbands, so may the holy doors of the vedi be wide open, expansive, gracious and welcoming for the sages to come in and participate in the yajna.

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5.12.6

आ सुष्वयन्ती यजते उपाके उषासानक्ता सदतां नि योनौ ।
दिव्ये योषणे बृहती सुरुक्मे अधि श्रियं शुक्रपिशं दधाने ॥

ā suṣvayantī yajate upāke uṣāsānaktā sadatāṃ ni yonau ।
divye yoṣaṇe bṛhatī surukme adhi śriyaṃ śukrapiśaṃ dadhāne ॥

Let the day and night, graciously associated together, both adorable, abiding by the sun, their common progenitor, be present and bless the home. Similarly, let the man and wife, both divine and youthful, broad at heart, holy and brilliant, bearing grace and creative sanctity, abide by the holiness of the home and family as the divine foundation of their togetherness in love.

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5.12.7

दैव्या होतारा प्रथमा सुवाचा मिमाना यज्ञं मनुषो यजध्यै ।
प्रचोदयन्ता विदथेषु कारू प्राचीनं ज्योतिः प्रदिशा दिशन्ता ॥

daivyā hotārā prathamā suvācā mimānā yajñaṃ manuṣo yajadhyai ।
pracodayantā vidatheṣu kārū prācīnaṃ jyotiḥ pradiśā diśantā ॥

Two divine high priests of first order of eminence, experts of the language of science and social policy, masters of measurement and design, construction and extension of the human yajna of mutual cooperation and development, inspiring and pressing forward in plans, projects and programmes of social development, experts in theory and practice, speculation and realistic imagination, dedicated to the eternal light of Vedic values and pointing forward to wide and open-ended progress should lead the nation of humanity like Agni and Aditya, light and leadership in complementarity.

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5.12.8

आ नो यज्ञं भारती तूयम् एत्व् इडा मनुष्वद् इह चेतयन्ती ।
तिस्रो देवीर् बर्हिर् एदं स्योनं सरस्वतीः स्वपसः सदन्ताम् ॥

ā no yajñaṃ bhāratī tūyam etv iḍā manuṣvad iha cetayantī ।
tisro devīr barhir edaṃ syonaṃ sarasvatīḥ svapasaḥ sadantām ॥

Let Bharati, spirit and language of the land, Ida, vision and word of eternity in the version of human consciousness, giver of enlightenment, and Sarasvati, perennial stream of knowledge and grace, all these three divinities, noble of thought, intention and action, come upon the instant, come and bless us.

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5.12.9

य इमे द्यावापृथिवी जनित्री रूपैर् अपिंशद् भुवनानि विश्वा ।
तम् अद्य होतर् इषितो यजीयान् देवं त्वष्टारम् इह यक्षि विद्वान् ॥

ya ime dyāvāpṛthivī janitrī rūpair apiṃśad bhuvanāni viśvā ।
tam adya hotar iṣito yajīyān devaṃ tvaṣṭāram iha yakṣi vidvān ॥

O yajamana, inspired and adorable man blest with knowledge, invoke, join and worship Tvashta, that self-refulgent creator and maker of forms here in the evolution of life, who creates both these mother powers of generation, heaven and earth, and beautifies all regions of the universe with graceful forms.

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5.12.10

उपावसृज त्मन्या समञ्जन् देवानां पाथ ऋतुथा हवींषि ।
वनस्पतिः शमिता देवो अग्निः स्वदन्तु हव्यं मधुना घृतेन ॥

upāvasṛja tmanyā samañjan devānāṃ pātha ṛtuthā havīṃṣi ।
vanaspatiḥ śamitā devo agniḥ svadantu havyaṃ madhunā ghṛtena ॥

O yajamana, sincerely preparing and seasoning the food and fragrances for the divinities according to the seasons offer it into the vedi and pray may Vanaspati, lord of herbs, the spirit of nature at peace, the sun and Agni enjoy the holy offerings and bless the greens with ghrta and honey sweets.

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5.12.11

सद्यो जातो व्य् अमिमीत यज्ञम् अग्निर् देवानाम् अभवत् पुरोगाः ।
अस्य होतुः प्रशिष्य् ऋतस्य वाचि स्वाहाकृतं हविर् अदन्तु देवाः ॥

sadyo jāto vy amimīta yajñam agnir devānām abhavat purogāḥ ।
asya hotuḥ praśiṣy ṛtasya vāci svāhākṛtaṃ havir adantu devāḥ ॥

Agni, refulgent deity of yajna, instantly and always rising, accomplishes the yajna and thereby becomes pioneer of divine powers. Thereby, may the divinities receive and consume the food offered into the fire within the noble yajamana’s discipline of the law and language of truth and yajna with the spirit of total surrender.

Atharvaveda 5.13 · 11 mantras

5.13.1

ददिर् हि मह्यं वरुणो दिवः कविर् वचोभिर् उग्रैर् नि रिणामि ते विषम् ।
खातम् अखातम् उत सक्तम् अग्रभम् इरेव धन्वन् नि जजास ते विषम् ॥

dadir hi mahyaṃ varuṇo divaḥ kavir vacobhir ugrair ni riṇāmi te viṣam ।
khātam akhātam uta saktam agrabham ireva dhanvan ni jajāsa te viṣam ॥

Vamna, brilliant physician with his knowledge of sun and water, has given me the knowledge of snake poison cure. With unfailing words of that knowledge I remove your poison. Whether the wound and poison is deep or shallow or superficial, I seize your poison and make it disappear just as water disappears in sand in the desert.

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5.13.2

यत् ते अपोदकं विषं तत् त एतास्व् अग्रभम् ।
गृह्णामि ते मध्यमम् उत्तमं रसम् उतावमम् भियसा नेशद् आद् उ ते ॥

yat te apodakaṃ viṣaṃ tat ta etāsv agrabham ।
gṛhṇāmi te madhyamam uttamaṃ rasam utāvamam bhiyasā neśad ād u te ॥

Your poison that is dehydrating and burning the blood in the blood vessels, I seize and draw out. I draw out your poison which may be of medium, high or low intensity and which must disappear by the force of the antidote.

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5.13.3

वृषा मे रवो नभसा न तन्यतुर् उग्रेण ते वचसा बाध आद् उ ते ।
अहं तम् अस्य नृभिर् अग्रभम् रसं तमस इव ज्योतिर् उद् एतु सूर्यः ॥

vṛṣā me ravo nabhasā na tanyatur ugreṇa te vacasā bādha ād u te ।
ahaṃ tam asya nṛbhir agrabham rasaṃ tamasa iva jyotir ud etu sūryaḥ ॥

My word is mighty and virile like thunder of the cloud. With that powerful word, I stop and drive out you and your poison. With the help of men I have seized and dispelled the effective spirit of the poison as light removes the darkness and the light of the patient’s life would rise like the sun at dawn.

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5.13.4

चक्षुषा ते चक्षुर् हन्मि विषेण हन्मि ते विषम् ।
अहे म्रियस्व मा जीवीः प्रत्यग् अभ्य् एतु त्वा विषम् ॥

cakṣuṣā te cakṣur hanmi viṣeṇa hanmi te viṣam ।
ahe mriyasva mā jīvīḥ pratyag abhy etu tvā viṣam ॥

I destroy your eye power with the eye. By poison I destroy your poison. Die off, O snake, do not remain alive. Let the poison go back to you.

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5.13.5

कैरात पृश्न उपतृण्य बभ्र आ मे शृणुतासिता अलीकाः ।
मा मे सख्युः स्तामानम् अपि ष्ठाताश्रावयन्तो नि विषे रमध्वम् ॥

kairāta pṛśna upatṛṇya babhra ā me śṛṇutāsitā alīkāḥ ।
mā me sakhyuḥ stāmānam api ṣṭhātāśrāvayanto ni viṣe ramadhvam ॥

O deadly forest snake, O spotted one, O grass snake, O brown, O black one, O hooded cobras, do not stay around my friend’s house. Hissing and hearing my word of terror, stay out and be all with your poison by yourselves.

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5.13.6

असितस्य तैमातस्य बभ्रोर् अपोदकस्य च ।
सात्रासाहस्याहं मन्योर् अव ज्याम् इव धन्वनो वि मुञ्चामि रथां इव ॥

asitasya taimātasya babhror apodakasya ca ।
sātrāsāhasyāhaṃ manyor ava jyām iva dhanvano vi muñcāmi rathāṃ iva ॥

As we loosen the string of a bow or bonds of a chariot, so do I slacken and remove the deadly poison of the black, marshy, brown, off-water and all subduing snake.

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5.13.7

आलिगी च विलिगी च पिता च मता च ।
विद्म वः सर्वतो बन्ध्व् अरसाः किं करिष्यथ ॥

āligī ca viligī ca pitā ca matā ca ।
vidma vaḥ sarvato bandhv arasāḥ kiṃ kariṣyatha ॥

We know the stickers and burrowers, non-stickers, males and females, and all their different classes in every way. They are non-poisonous. What harm can they do?

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5.13.8

उरुगूलाया दुहिता जाता दास्य् असिक्न्या ।
प्रतङ्कं दद्रुषीणां सर्वासाम् अरसम् विषम् ॥

urugūlāyā duhitā jātā dāsy asiknyā ।
prataṅkaṃ dadruṣīṇāṃ sarvāsām arasam viṣam ॥

The young female snake born of the deadly black snake is highly dangerous. Let the poison of all such snakes which cause skin eruptions be reversed and rendered totally ineffective.

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5.13.9

कर्णा श्वावित् तद् अब्रवीद् गिरेर् अवचरन्तिका ।
याः काश् चेमाः खनित्रिमास् तासाम् अरसतमं विषम् ॥

karṇā śvāvit tad abravīd girer avacarantikā ।
yāḥ kāś cemāḥ khanitrimās tāsām arasatamaṃ viṣam ॥

The porcupine with ears found in the valley said thus: Let the poison of these creatures which live in burrows be the most ineffective.

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5.13.10

ताबुवं न ताबुवं न घेत् त्वम् असि ताबुवम् ।
ताबुवेनारसं विषम् ॥

tābuvaṃ na tābuvaṃ na ghet tvam asi tābuvam ।
tābuvenārasaṃ viṣam ॥

Tabuva snake is like Tabuva, the antidote of poison. O Tabuva, you are surely not the destroyer. You are the antidote that renders snake-poison ineffective.

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5.13.11

तस्तुवं न तस्तुवं न घेत् त्वम् असि तस्तुवम् ।
तस्तुवेनारसं विषम् ॥

tastuvaṃ na tastuvaṃ na ghet tvam asi tastuvam ।
tastuvenārasaṃ viṣam ॥

Tastuva snake is like Tastuva, antidote of poison. But, O Tastuva, you are surely not the destroyer. You are the antidote that renders snake poison ineffective.

Atharvaveda 5.14 · 13 mantras

5.14.1

सुपर्णस् त्वान्व् अविन्दत् सूकरस् त्वाखनन् नसा ।
दिप्सौषधे त्वं दिप्सन्तम् अव कृत्याकृतं जहि ॥

suparṇas tvānv avindat sūkaras tvākhanan nasā ।
dipsauṣadhe tvaṃ dipsantam ava kṛtyākṛtaṃ jahi ॥

O Oshadhi, antidote to evil and violence, the man of eagle imagination envisioned you and the man of boarlike tenancity dug you out of oblivion. Destroy the evil deed, send back the evil to the evil doer.

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5.14.2

अव जहि यातुधानान् अव कृत्याकृतं जहि ।
अथो यो अस्मान् दिप्सति तम् उ त्वं जह्य् ओषधे ॥

ava jahi yātudhānān ava kṛtyākṛtaṃ jahi ।
atho yo asmān dipsati tam u tvaṃ jahy oṣadhe ॥

Throw out the saboteurs, destroy the evil deeds. Oshadhi, O antidote of violence, whoever wants to injure, terrorize or destroy us, let the evil visit on him.

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5.14.3

रिश्यस्येव परीशासं परिकृत्य परि त्वचः ।
कृत्यां कृत्याकृते देवा निष्कम् इव प्रति मुञ्चत ॥

riśyasyeva parīśāsaṃ parikṛtya pari tvacaḥ ।
kṛtyāṃ kṛtyākṛte devā niṣkam iva prati muñcata ॥

O men of wisdom, like the barbed girdle of a violent animal round his body, having turned the evil man’s deed into a golden necklace for him in return for his deed, send it back to him as a barbed leash for him.

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5.14.4

पुनः कृत्यां कृत्याकृते हस्तगृह्य परा णय ।
समक्षम् अस्मा आ धेहि यथा कृत्याकृतम् हनत् ॥

punaḥ kṛtyāṃ kṛtyākṛte hastagṛhya parā ṇaya ।
samakṣam asmā ā dhehi yathā kṛtyākṛtam hanat ॥

And also, having caught up the evil deed in hand, send it back in this way: Put it right in front of him so that he face it himself and it may, by itself, destroy him.

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5.14.5

कृत्याः सन्तु कृत्याकृते शपथः शपथीयते ।
सुखो रथ इव वर्ततां कृत्या कृत्याकृतं पुनः ॥

kṛtyāḥ santu kṛtyākṛte śapathaḥ śapathīyate ।
sukho ratha iva vartatāṃ kṛtyā kṛtyākṛtaṃ punaḥ ॥

Let the deeds be for the doers: good for the good, evil for the evil. Likewise, let inprecations be for the imprecators. Like a perfectly designed comfortable chariot, let evil deeds come back to the evil doer.

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5.14.6

यदि स्त्री यदि वा पुमान् कृत्यां चकार पाप्मने ।
ताम् उ तस्मै नयामस्य् अश्वम् इवाश्वाभिधान्या ॥

yadi strī yadi vā pumān kṛtyāṃ cakāra pāpmane ।
tām u tasmai nayāmasy aśvam ivāśvābhidhānyā ॥

If a woman or man does the evil deed for the satisfaction of his evil mind, the same deed we lead unto the doer like a horse by the halter.

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5.14.7

यदि वासि देवकृता यदि वा पुरुषैः कृता ।
तां त्वा पुनर् णयामसीन्द्रेण सयुजा वयम् ॥

yadi vāsi devakṛtā yadi vā puruṣaiḥ kṛtā ।
tāṃ tvā punar ṇayāmasīndreṇa sayujā vayam ॥

O misfortune, whether you are brought on as an accident of nature or caused by humans, we counter you by the help of Indra, lord omnipotent and our own self-confidence, our inalienable friend and ally.

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5.14.8

अग्ने पृतनाषाट् पृतनाः सहस्व ।
पुनः कृत्यां कृत्याकृते प्रतिहरणेन हरामसि ॥

agne pṛtanāṣāṭ pṛtanāḥ sahasva ।
punaḥ kṛtyāṃ kṛtyākṛte pratiharaṇena harāmasi ॥

O Agni, refulgent ruler, leader and commander, fighter and victor of battles, face and fight the battles against misfortune. With our powers of defence and offence we counter and turn evil and violence back to the evil doer.

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5.14.9

कृतव्यधनि विध्य तं यश् चकार तम् इज् जहि ।
न त्वाम् अचक्रुषे वयं वधाय सं शिशीमहि ॥

kṛtavyadhani vidhya taṃ yaś cakāra tam ij jahi ।
na tvām acakruṣe vayaṃ vadhāya saṃ śiśīmahi ॥

O destroyer of the perpetrator of evil and violence, punish that who commits evil and violence, eliminate him for sure, only him, for we do not arouse you to smite him that does no evil.

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5.14.10

पुत्र इव पितरं गछ स्वज इवाभिष्ठितो दश ।
बन्धम् इवावक्रामी गछ कृत्ये कृत्याकृतं पुनः ॥

putra iva pitaraṃ gacha svaja ivābhiṣṭhito daśa ।
bandham ivāvakrāmī gacha kṛtye kṛtyākṛtaṃ punaḥ ॥

O evil and violence, go back to the perpetrator like a son to the father and, like a bruised viper, grip and bite him. Go like one broke loose of all bonds, go back to the evil doer again.

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5.14.11

उद् एणीव वारण्य् अभिस्कन्दं मृगीव ।
कृत्या कर्तारम् ऋछतु ॥

ud eṇīva vāraṇy abhiskandaṃ mṛgīva ।
kṛtyā kartāram ṛchatu ॥

Let the evil deed turn upon the perpetrator like a doe at bay, a female elephant or a tigress pouncing upon the hunter.

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5.14.12

इष्वा ऋजीयः पततु द्यावापृथिवी तं प्रति ।
सा तं मृगम् इव गृह्णातु कृत्या कृत्याकृतं पुनः ॥

iṣvā ṛjīyaḥ patatu dyāvāpṛthivī taṃ prati ।
sā taṃ mṛgam iva gṛhṇātu kṛtyā kṛtyākṛtaṃ punaḥ ॥

O heaven and earth, let the evil deed turn and fall back upon the evil doer fast and straight like an arrow and seize him like a tiger seizing its prey.

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5.14.13

अग्निर् इवैतु प्रतिकूलम् अनुकूलम् इवोदकम् ।
सुखो रथ इव वर्ततां कृत्या कृत्याकृतं पुनः ॥

agnir ivaitu pratikūlam anukūlam ivodakam ।
sukho ratha iva vartatāṃ kṛtyā kṛtyākṛtaṃ punaḥ ॥

Let the deed turn and come back upon the doer like a smoothly moving chariot, punitive like fire to the evil doer, and favourable and cool like water to the person who does good.

Atharvaveda 5.15 · 11 mantras

5.15.1

एका च मे दश च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

ekā ca me daśa ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

O Oshadhi, herbs and trees, cleansers of pollution and disease, sages and scholars, fiery spirits of life, embodiments of beauty and sweetness, pleasure and passion, life energies and divinities of existence, gifts of Vishnu and Prajapati, all born of the truth and law of existence, observers of the laws of life, creators of the honey sweets of life, let there be one or ten, any number of distractors, abusers and revilers, create for us the honey sweets of good health and happy life.

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5.15.2

द्वे च मे विंशतिश् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

dve ca me viṃśatiś ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

O Oshadhi, born of the truth and law of existence, observer of the laws of life, creator of the honey sweets of life, let there be two or twenty, any number of distractors, abusers and revilers, create for us the honey sweets of life and joy in spite of them, two, and even twenty may they be.

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5.15.3

तिस्रश् च मे त्रिंशच् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

tisraś ca me triṃśac ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

O Oshadhi, born of the truth and law of existence, observer of the laws of life, creator of the honey sweets of life, let there be three or thirty, any number of distractors, abusers, revilers or spoilers of health and happiness, three, and even thirty let them be, create for us the honey sweets of life and joy in spite of them.

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5.15.4

चतस्रश् च मे चत्वारिंशच् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

catasraś ca me catvāriṃśac ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

O Oshadhi, born of the truth and law of existence, observer of the laws of life, creator of honey sweets, let there be four or forty, any number of polluters, abusers and revilers of health and happiness, four, and even forty may be, create for us the honey sweets of life and joy in spite of them.

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5.15.5

पञ्च च मे पञ्चाशच् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

pañca ca me pañcāśac ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

Let there be five, and even fifty abusers and revilers of life against me, O Oshadhi, born of the truth and law of existence, observer of the laws of life, creator of honey sweets of life and health, create for us the honey sweets of life.

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5.15.6

षट् च मे षष्टिश् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

ṣaṭ ca me ṣaṣṭiś ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

Let there be six, and even sixty abusers and revilers of life against me, O Oshadhi, born of the truth and law of existence, observer of the laws of life, creator of the honey sweets of life and health, create for us the honey sweets of life.

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5.15.7

सप्त च मे सप्ततिश् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

sapta ca me saptatiś ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

Let there be seven, and even seventy abusers and revilers of life against me, O Oshadhi, bom of the truth and law of existence, observer of the laws of life, creator of the honey sweets of life and health, create for us the honey sweets of life.

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5.15.8

अष्ट च मे ऽशीतिश् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

aṣṭa ca me 'śītiś ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

Let there be eight, and even eighty abusers and revilers of life against me, O Oshadhi, born of the truth and law of existence, observer of the laws of life, creator of the honey sweets of life and health, create for us the honey sweets of life.

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5.15.9

नव च मे नवतिश् च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

nava ca me navatiś ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

Let there be nine, and even ninety revilers of life against me, O Oshadhi, bom of the truth and law of existence, observer of the laws of life, creator of honey sweets, create for us the honey sweets of life.

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5.15.10

दश च मे शतं च मे ऽपवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

daśa ca me śataṃ ca me 'pavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

Let there be ten, and even hundred revilers of life against me, O Oshadhi, bom of the truth and law of existence, observer of the laws of life, creator of the honey sweets of life and health, create for us the honey sweets of life.

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5.15.11

शतं च मे सहस्रं चापवक्तार ओषधे ।
ऋतजात ऋतावरि मधु मे मधुला करः ॥

śataṃ ca me sahasraṃ cāpavaktāra oṣadhe ।
ṛtajāta ṛtāvari madhu me madhulā karaḥ ॥

Let there be hundred, and even thousand abusers and revilers of life and truth ranged against me, O Oshadhi, bom of the tmth and law of existence, observer of the laws of life without relent, creator of the beauty and honey sweets of life and health, create for us the honey sweets of life and strength to stand by truth against a thousand odds.

Atharvaveda 5.16 · 11 mantras

5.16.1

यद्य् एकवृषो ऽसि सृजारसो ऽसि ॥

yady ekavṛṣo 'si sṛjāraso 'si ॥

If you are your sole strength, the virile spirit, then create something as your contribution to life. Otherwise you are as good as lifeless.

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5.16.2

यदि द्विवृषो ऽसि सृजारसो ऽसि ॥

yadi dvivṛṣo 'si sṛjāraso 'si ॥

If you are strong with two, yourself and the spirit of divinity, create and contribute, otherwise be lifeless.

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5.16.3

यदि त्रिवृसो ऽसि सृजारसो ऽसि ॥

yadi trivṛso 'si sṛjāraso 'si ॥

If you are strong with three, command sattva, rajas and tamas modes of Prakrti in thought, energy and materiality, create and contribute something to the world, otherwise be good for nothing.

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5.16.4

यदि चतुर्वृषो ऽसि सृजारसो ऽसि ॥

yadi caturvṛṣo 'si sṛjāraso 'si ॥

If you are strong and virile with four, Dharma, Artha, Kama and for Moksha, create and contribute something to life, otherwise miss the joy of living.

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5.16.5

यदि पञ्चवृषो ऽसि सृजारसो ऽसि ॥

yadi pañcavṛṣo 'si sṛjāraso 'si ॥

If you are strong with five, five elements, five senses, five pranas, do something, create, otherwise you would be as good as lifeless.

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5.16.6

यदि षड्वृषो ऽसि सृजारसो ऽसि ॥

yadi ṣaḍvṛṣo 'si sṛjāraso 'si ॥

If you are strong and virile with six, cotrol over desire, anger, greed, fascination, arrogance and pride, create and contribute something to the world, otherwise your life is a waste.

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5.16.7

यदि सप्तवृषो ऽसि सृजारसो ऽसि ॥

yadi saptavṛṣo 'si sṛjāraso 'si ॥

If you are strong and virile with seven, five senses, mind and intelligence, create and contribute something to the world, or stay unfruitful.

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5.16.8

यद्य् अष्टवृषो ऽसि सृजारसो ऽसि ॥

yady aṣṭavṛṣo 'si sṛjāraso 'si ॥

If you are strong and virile with eight, the eightfold path of the good life, be creative, or life would be dull and fruitless.

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5.16.9

यदि नववृषो ऽसि सृजारसो ऽसि ॥

yadi navavṛṣo 'si sṛjāraso 'si ॥

If you are strong and virile with nine, nine forms of wealth gifted by Lakshmi, create and contribute something positive to life, otherwise be void of the real pleasure of life.

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5.16.10

यदि दशवृषो ऽसि सृजारसो ऽसि ॥

yadi daśavṛṣo 'si sṛjāraso 'si ॥

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5.16.11

यद्य् एकादशो ऽसि सो ऽपोदको ऽसि ॥

yady ekādaśo 'si so 'podako 'si ॥

Atharvaveda 5.17 · 18 mantras

5.17.1

ते ऽवदन् प्रथमा ब्रह्मकिल्बिषे ऽकूपारः सलिलो मातरिश्वा ।
वीडुहरास् तप उग्रं मयोभूर् आपो देवीः प्रथमजा ऋतस्य ॥

te 'vadan prathamā brahmakilbiṣe 'kūpāraḥ salilo mātariśvā ।
vīḍuharās tapa ugraṃ mayobhūr āpo devīḥ prathamajā ṛtasya ॥

In the beginning, to express and reveal the joyous manifestation (Leela) of the creativity of Supreme Brahma, those first borns of the dynamics of divine law, Akupara, boundless light principle or Aditya Rshi, Salila, liquid principle or Angira Rshi, Matarishva, energy principle or Vayu Rshi, and Viduhara, fiery principle or Agni Rshi, all like yajna fire, burning and creative, illustrious, soothing, flowing, divine souls and spirits, express and reveal the divine voice of the Veda. (The voice they reveal is Ila.) (The word Kilvisham has been interpreted in two senses: joyous expression as above, and sinful violation. As joyous expression we have the divine Veda through the voice of nature and the voice of the Rshis. If the word is interpreted in the sense of sinful violation, then on violation of the divine voice by humanity, and on violence against nature’s beauty and creativity by human pride and ambition for power and luxury, the forces of nature and divine souls in humanity would raise their voice of protest. The result of the joyous voice is happiness, and the result of the voice of protest is bound to be suffering. At the level of comparative literature, especially for Christian readers, we may refer to the Bibical story of creation: When humanity in Paradise violated the divine commandment then: “Earth felt the wound, and Nature from her seat. Sighing through all her works gave signs of woe. That all was lost.” (Milton, Paradise Lost 9,780784.) Remember: Both Nature and the Divine Voice are Brahma Jaya. Violence against Nature and the Divine Voice is violence against the creator.)

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5.17.2

सोमो राजा प्रथमो ब्रह्मजायां पुनः प्रायछद् अहृणीयमानः ।
अन्वर्तिता वरुणो मित्र आसीद् अग्निर् होता हस्तगृह्या निनाय ॥

somo rājā prathamo brahmajāyāṃ punaḥ prāyachad ahṛṇīyamānaḥ ।
anvartitā varuṇo mitra āsīd agnir hotā hastagṛhyā nināya ॥

Soma, the ruling spirit of life, all at peace, having first received the divine Word, gives it on to the sage Brahma in the Sarasvati form. Varuna, the sage of judgement, Mitra, the sage with love, follow, and Agni, dedicated to yajna fire, holds it by hand as in the yajnic ladle and leads it on.

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5.17.3

हस्तेनैव ग्राह्य आधिर् अस्या ब्रह्मजायेति चेद् अवोचत् ।
न दूताय प्रहेया तस्थ एषा तथा राष्ट्रं गुपितं क्षत्रियस्य ॥

hastenaiva grāhya ādhir asyā brahmajāyeti ced avocat ।
na dūtāya praheyā tastha eṣā tathā rāṣṭraṃ gupitaṃ kṣatriyasya ॥

The received form of this divine Vak is to be practically received by hard discipline, as the ladle is to be held carefully by hand. “This is the child of heaven”, this having been said, “this is not to be communicated to the wastour, violator or a mere agent,” this is an important injunction. It does not wait for any one, nor does it stand still, it moves on. Its meaning is hidden like the state of a ruler’s dominion. The social order of the Kshatriya who holds it sacred stays protected and unviolable.

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5.17.4

याम् आहुस् तारकैषा विकेशीति दुछुनां ग्रामम् अवपद्यमानाम् ।
सा ब्रह्मजाया वि दुनोति राष्ट्रं यत्र प्रापादि शश उल्कुषीमान् ॥

yām āhus tārakaiṣā vikeśīti duchunāṃ grāmam avapadyamānām ।
sā brahmajāyā vi dunoti rāṣṭraṃ yatra prāpādi śaśa ulkuṣīmān ॥

If Brahma Jaya, Voice Divine, which they say is the saviour of life and free from all bounds, is described as harbinger of calamities befalling human habitations, then it destroys that social order and there meteors of fire and misfortune fall like stars void of light.

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5.17.5

ब्रह्मचारी चरति वेविषद् विषः स देवानां भवत्य् एकम् अङ्गम् ।
तेन जायाम् अन्व् अविन्दद् बृहस्पतिः सोमेन नीतां जुह्वं न देवाः ॥

brahmacārī carati veviṣad viṣaḥ sa devānāṃ bhavaty ekam aṅgam ।
tena jāyām anv avindad bṛhaspatiḥ somena nītāṃ juhvaṃ na devāḥ ॥

The Brahmachari, seeker of Brahma, dedicated to this sublime subject goes on pursuing the divine voice and, internalising it, becomes one of the devas in the presence of nature and the scholars. He becomes a Brhaspati. And thus, O sages, the scholar obtains the Word and, at the end of education, the wedded wife too, escorted to him by the blissful Somaic high priest and preceptor like the Juhu, ghrta ladle for life’s yajna.

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5.17.6

देवा वा एतस्याम् अवदन्त पूर्वे सप्तऋषयस् तपसा ये निषेदुः ।
भीमा जाया ब्राह्मणस्यापनीता दुर्धां दधाति परमे व्योमन् ॥

devā vā etasyām avadanta pūrve saptaṛṣayas tapasā ye niṣeduḥ ।
bhīmā jāyā brāhmaṇasyāpanītā durdhāṃ dadhāti parame vyoman ॥

The divinities of eternal time and seven ancient sages who sit down for tapas and cosmic yajna speak of this Voice of Divinity and communicate it. Mighty, even dreadful, is this voice of Brahma, now residing at heart with the Brahmana, the sagely scholar, and if it is abducted and exploited by clever people, it destroys even the best system of human governance. This mighty voice, Brahma holds in the highest heaven and the sage serves in his highest spirit and intelligence.

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5.17.7

ये गर्भा अवपद्यन्ते जगद् यच् चापलुप्यते ।
वीरा ये तृह्यन्ते मिथो ब्रह्मजाया हिनस्ति तान् ॥

ye garbhā avapadyante jagad yac cāpalupyate ।
vīrā ye tṛhyante mitho brahmajāyā hinasti tān ॥

Where those fall from duty who hold the Word and nature in trust, where the reality of life is concealed in camouflage and sanctity is desecrated, where the brave engage in deadly fight over trivialities, there the Brahma Jay a, the Word of Divinity and Spirit of Nature destroys the guilty and eliminates all negation.

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5.17.8

उत यत् पतयो दश स्त्रियाः पूर्वे अब्राह्मणाः ।
ब्रह्मा चेद् धस्तम् अग्रहीत् स एव पतिर् एकधा ॥

uta yat patayo daśa striyāḥ pūrve abrāhmaṇāḥ ।
brahmā ced dhastam agrahīt sa eva patir ekadhā ॥

Where ten self-proclaimed guardians of Brahma Jay a, all impostors at heart, claim dominion over the divine trust of nature and humanity against one real enlightened sage dedicated to Brahma and the wisdom of eternity, the one deserves to hold the trust in hand with sole authority.

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5.17.9

ब्राह्मण एव पतिर् न राजन्यो न वैश्यः ।
तत् सूर्यः प्रब्रुवन्न् एति पञ्चभ्यो मानवेभ्यः ॥

brāhmaṇa eva patir na rājanyo na vaiśyaḥ ।
tat sūryaḥ prabruvann eti pañcabhyo mānavebhyaḥ ॥

Only the Brahmana, enlightened sage wholly dedicated to Brahma, the Vedic Word, Nature and humanity, and the eternal values without compromise for any reason whatsoever, is the guardian of Brahma Jay a, neither the Kshatriya nor the Vaishya (because the Kshatriya and the Vaishya, occupied, if not preoccupied, with political and economic pressures and problems, are likely to compromise in the interest of survival). Thus says the Sun to and for all the five people as it moves on revealing every thing in its reality. So says Brahma itself which is the all immanent light of life.

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5.17.10

पुनर् वै देवा अददुः पुनर् मनुष्या अददुः ।
राजानः सत्यं गृह्णाना ब्रह्मजायां पुनर् ददुः ॥

punar vai devā adaduḥ punar manuṣyā adaduḥ ।
rājānaḥ satyaṃ gṛhṇānā brahmajāyāṃ punar daduḥ ॥

Noble teachers and scholars continuously go on teaching and advancing the Vedic voice, and noble people conduct the yajnic programmes of education. Rulers and brilliant men of knowledge and generous disposition serving the divine truth with dedication carry on the propagation of the holy Word and its extension in practice and application.

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5.17.11

पुनर्दाय ब्रह्मजायां कृत्वा देवैर् निकिल्बिषम् ।
ऊर्जं पृथिव्या भक्त्वोरुगायम् उपासते ॥

punardāya brahmajāyāṃ kṛtvā devair nikilbiṣam ।
ūrjaṃ pṛthivyā bhaktvorugāyam upāsate ॥

Thus do sages, scholars and noble people, serving and spreading the light of divine knowledge, and the Vedic Word, sanctified and energised for life’s purity, excellence and joy by Devas, serve Brahma, Lord Supreme, in order that they may enjoy and extend the wealth and creativity of mother earth and the environment.

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5.17.12

नास्य जाया शतवाही कल्याणी तल्पम् आ शये ।
यस्मिन् राष्ट्रे निरुध्यते ब्रह्मजायाचित्त्या ॥

nāsya jāyā śatavāhī kalyāṇī talpam ā śaye ।
yasmin rāṣṭre nirudhyate brahmajāyācittyā ॥

In the Rashtra, order of governance, where by error or ignorance Brahma Jay a, the Word of divinity and the voice of the Brahma, is suppressed, the women and the mother spirit of the nation’s creativity shall find no peace and prestige either in the day or at night although they are auspicious harbingers of a hundred gifts and advantages for the nation.

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5.17.13

न विकर्णः पृथुशिरास् तस्मिन् वेश्मनि जायते ।
यस्मिन् राष्ट्रे निरुध्यते ब्रह्मजायाचित्त्या ॥

na vikarṇaḥ pṛthuśirās tasmin veśmani jāyate ।
yasmin rāṣṭre nirudhyate brahmajāyācittyā ॥

Neither the man of versatile learning and objective understanding nor the man of high intelligence and broad mind arises in the homes of that Rashtra where either by error or by ignorance the vision and Word of divine values and voice of the Brahmana is suppressed.

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5.17.14

नास्य क्षत्ता निष्कग्रीवः सूनानाम् एत्य् अग्रतः ।
यस्मिन् राष्ट्रे निरुध्यते ब्रह्मजायाचित्त्या ॥

nāsya kṣattā niṣkagrīvaḥ sūnānām ety agrataḥ ।
yasmin rāṣṭre nirudhyate brahmajāyācittyā ॥

Nor does the citizen, guardian, creative artist or even the border watch of the nation go forward with pride of the nation’s power and prosperity if in the nation the vision and Word of divinity and the Brahmana’s voice is suppressed for reasons of error and ignorance.

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5.17.15

नास्य श्वेतः कृष्णकर्णो धुरि युक्तो महीयते ।
यस्मिन् राष्ट्रे निरुध्यते ब्रह्मजायाचित्त्या ॥

nāsya śvetaḥ kṛṣṇakarṇo dhuri yukto mahīyate ।
yasmin rāṣṭre nirudhyate brahmajāyācittyā ॥

Nor does the brilliant beam of the nation’s chariot with shade of rich green all round the helm and steer of the Rashtra meet with any recognition of its grandeur, if in that nation the Word of divinity and voice of the Brahmana is suppressed by error and ignorance.

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5.17.16

नास्य क्षेत्रे पुष्करिणी नाण्डीकं जायते बिसम् ।
यस्मिन् राष्ट्रे निरुध्यते ब्रह्मजायाचित्त्या ॥

nāsya kṣetre puṣkariṇī nāṇḍīkaṃ jāyate bisam ।
yasmin rāṣṭre nirudhyate brahmajāyācittyā ॥

No greenery waves in the field, no lotus blooms in the lake, the fruit forsakes the tree, and the shoot withers on the branch in the Rashtra in which the Word of Divinity and the Brahmana’s voice is suppressed on account of error, ignorance, arrogance and pride.

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5.17.17

नास्मै पृश्निं वि दुहन्ति ये ऽस्या दोहम् उपासते ।
यस्मिन् राष्ट्रे निरुध्यते ब्रह्मजायाचित्त्या ॥

nāsmai pṛśniṃ vi duhanti ye 'syā doham upāsate ।
yasmin rāṣṭre nirudhyate brahmajāyācittyā ॥

Those who love, live by and pray for the gifts of mother earth and nature fail to receive the bounties of the earth and the sky for the ruler and the Rashtra in which mindlessly the divine Word and the Brahmana’s voice is suppressed.

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5.17.18

नास्य धेनुः कल्याणी नानड्वान्त् सहते धुरम् ।
विजानिर् यत्र ब्रह्मणो रात्रिं वसति पापया ॥

nāsya dhenuḥ kalyāṇī nānaḍvānt sahate dhuram ।
vijānir yatra brahmaṇo rātriṃ vasati pāpayā ॥

The auspicious and abundant mother cow goes dry of milk, the mighty bull refuses to bear the yoke of the master in the Rashtra where the Brahmana is denied access to divine knowledge and passes the night in discomfort for fear of political offence.

Atharvaveda 5.18 · 15 mantras

5.18.1

नैतां ते देवा अददुस् तुभ्यं नृपते अत्तवे ।
मा ब्राह्मणस्य राजन्य गां जिघत्सो अनाद्याम् ॥

naitāṃ te devā adadus tubhyaṃ nṛpate attave ।
mā brāhmaṇasya rājanya gāṃ jighatso anādyām ॥

O ruler of the people, the divinities of nature and nobilities of humanity did not give this earth, this Vedic speech, this holy cow to you to eat, i.e., for exploitation, misappropriation and personal consumption. Do not try to eat up the Brahmana’s cow, it is inviolable, it is not something edible. It is not to be killed. (Brahmana in this hymn does not mean a caste, it means Brahma, the Supreme Being and any person wholly dedicated to Brahma. ‘Gau’ means the cow and all divine gifts of Brahma: nature, sun rays, moon, land, earth and the environment, the people, knowledge, culture, language, sense organs and, of course, the cow and all other useful animals. All these belong to Brahma, all these belong to humanity as trust, and humanity is to be taken as noble on its own as humanity. These do not belong to any particular person even if the person is a ruler. They belong to all and to every person as a trust. In this sense they belong to the ruler also but as a trustee of the people, not as a person, not as property. Hence the original term ‘Brahmana’s Gau’ is used in the translation in this wide sense. Every person’s share of God’s gifts is sacred, inviolable, un-encroachable.)

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5.18.2

अक्षद्रुग्धो राजन्यः पाप आत्मपराजितः ।
स ब्राह्मणस्य गाम् अद्याद् अद्य जीवानि मा श्वः ॥

akṣadrugdho rājanyaḥ pāpa ātmaparājitaḥ ।
sa brāhmaṇasya gām adyād adya jīvāni mā śvaḥ ॥

If the ruler of the people is sinful, spiritually broken by sensual indulgence, creates hate and division among people for personal gain and gambles with their interests, and if he violates the Brahmana’s Cow, then he may last for today but not tomorrow. Tomorrow he must go.

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5.18.3

आविष्टिताघविषा पृदाकूर् इव चर्मणा ।
सा ब्राह्मणस्य राजन्य तृष्टैषा गौर् अनाद्या ॥

āviṣṭitāghaviṣā pṛdākūr iva carmaṇā ।
sā brāhmaṇasya rājanya tṛṣṭaiṣā gaur anādyā ॥

O Ruler, this Brahmana’s Cow for the selfish is like a deadly poisonous snake wrapped in cow’s form, poised against the sinful, thirsty, ready to strike. Don’t touch it, it is inviolable, never never to be hurt, killed and eaten. (It is not food, it is the giver of food.)

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5.18.4

निर् वै क्षत्रं नयति हन्ति वर्चो ऽग्निर् इवारब्धो वि दुनोति सर्वम् ।
यो ब्राह्मणं मन्यते अन्नम् एव स विषस्य पिबति तैमातस्य ॥

nir vai kṣatraṃ nayati hanti varco 'gnir ivārabdho vi dunoti sarvam ।
yo brāhmaṇaṃ manyate annam eva sa viṣasya pibati taimātasya ॥

The ruler who takes the Brahmana only for a morsel of food is like a drunkard taking a draught of cobra poison for drink which ruins the dominion, darkens his splendour and, like lighted fire rising to a blaze, shakes everything and reduces him to naught.

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5.18.5

य एनं हन्ति मृदुं मन्यमानो देवपीयुर् धनकामो न चित्तात् ।
सं तस्येन्द्रो हृदये ऽग्निम् इन्धे उभे एनं द्विष्टो नभसी चरन्तम् ॥

ya enaṃ hanti mṛduṃ manyamāno devapīyur dhanakāmo na cittāt ।
saṃ tasyendro hṛdaye 'gnim indhe ubhe enaṃ dviṣṭo nabhasī carantam ॥

He that violates the Brahmana, suppresses his freedom of speech and kills his Brahma Cow, believing that he is soft and brittle as a piece of clay, is a reviler of divinities, lost in greed for material wealth, having lost his sense and mind. Omnipotent Indra sets his heart and soul on fire as he moves around hated of both heaven and earth.

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5.18.6

न ब्राह्मणो हिंसितव्यो ऽग्निः प्रियतनोर् इव ।
सोमो ह्य् अस्य दायाद इन्द्रो अस्याभिशस्तिपाः ॥

na brāhmaṇo hiṃsitavyo 'gniḥ priyatanor iva ।
somo hy asya dāyāda indro asyābhiśastipāḥ ॥

Brahmana, the man of Brahma, is inviolable like the vitality of one’s own body. Like the vital heat of one’s own body he is the vital fire of the body politic. Soma, lord of universal peace and joy, is his kinsman and Indra, lord omnipotent, is his protector against calumny and violence.

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5.18.7

शतापाष्ठां नि गिरति तां न शक्नोति निःखिदम् ।
अन्नं यो ब्रह्मणाम् मल्वः स्वाद्व् अद्मीति मन्यते ॥

śatāpāṣṭhāṃ ni girati tāṃ na śaknoti niḥkhidam ।
annaṃ yo brahmaṇām malvaḥ svādv admīti manyate ॥

The food of the man of dirty mind, who violates the peace and freedom of the Brahmanas and eats up their share of life and sustenance feeling that it tastes really sweet, is bitter, he takes up a morsel of hundred barbs which he can neither swallow nor throw out.

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5.18.8

जिह्वा ज्या भवति कुल्मलं वाङ् नाडीका दन्तास् तपसाभिदिग्धाः ।
तेभिर् ब्रह्मा विध्यति देवपीयून् हृद्बलैर् धनुर्भिर् देवजूतैः ॥

jihvā jyā bhavati kulmalaṃ vāṅ nāḍīkā dantās tapasābhidigdhāḥ ।
tebhir brahmā vidhyati devapīyūn hṛdbalair dhanurbhir devajūtaiḥ ॥

The Brahmana’s tongue becomes the bow string, his speech, the arrow head, his throat and teeth, the shaft and tips of the arrow tempered with fire. With these forces of the mind for bow and arrow initiated and accelerated by the divinities, Brahma takes up the bow and shoots the revilers of divinity.

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5.18.9

तीक्ष्णेषवो ब्राह्मणा हेतिमन्तो याम् अस्यन्ति शरव्यां न सा मृषा ।
अनुहाय तपसा मन्युना चोत दुराद् अव भिन्दन्त्य् एनम् ॥

tīkṣṇeṣavo brāhmaṇā hetimanto yām asyanti śaravyāṃ na sā mṛṣā ।
anuhāya tapasā manyunā cota durād ava bhindanty enam ॥

Wielding bows and arrows of sharp and tempered mind, poised to strike, when the Brahmanas shoot out a volley of words and ideas, the attack is not ineffectual. With the force of austere discipline and righteous passion, they pursue, strike and fell this target, the reviler of divinity and divine values, even from a far off distance.

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5.18.10

ये सहस्रम् अराजन्न् आसन् दशशता उत ।
ते ब्राह्मणस्य गां जग्ध्वा वैतहव्याः पराभवन् ॥

ye sahasram arājann āsan daśaśatā uta ।
te brāhmaṇasya gāṃ jagdhvā vaitahavyāḥ parābhavan ॥

The revilers of divinity who may shine and blaze and rule a thousand ways of strength and prosperity, who may be in tens, hundreds or even thousands well provided with yajnic materials, yet having violated and eaten up the Brahmana’s Cow, they become self-deprived and fall exhausted and defeated.

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5.18.11

गौर् एव तान् हन्यमाना वैतहव्यां अवातिरत् ।
ये केसरप्राबन्धायाश् चरमाजाम् अपेचिरन् ॥

gaur eva tān hanyamānā vaitahavyāṃ avātirat ।
ye kesaraprābandhāyāś caramājām apeciran ॥

The Brahmana’s Cow, when it is hurt, violated, suppressed and devoured, destroys those exploiters of yajnic materials who violate even the eternal vision and voice of the highest spirit and awareness present in the soul—which otherwise leads to the ultimate freedom of Moksha.

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5.18.12

एकशतं ता जनता या भूमिर् व्यधूनुत ।
प्रजां हिंसित्वा ब्राह्मणीम् असंभव्यं पराभवन् ॥

ekaśataṃ tā janatā yā bhūmir vyadhūnuta ।
prajāṃ hiṃsitvā brāhmaṇīm asaṃbhavyaṃ parābhavan ॥

Full hundred and one were those whom the earth had shaken with all their power and potential. For, having suppressed the people and thus having violated the sanctity of Brahma’s Cow, they too fell defeated beyond all possible hope of recovery.

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5.18.13

देवपीयुश् चरति मर्त्येषु गरगीर्णो भवत्य् अस्थिभूयान् ।
यो ब्राह्मणं देवबन्धुं हिनस्ति न स पितृयाणम् अप्य् एति लोकम् ॥

devapīyuś carati martyeṣu garagīrṇo bhavaty asthibhūyān ।
yo brāhmaṇaṃ devabandhuṃ hinasti na sa pitṛyāṇam apy eti lokam ॥

The reviler of divinity moves among the mortals but only as a bagful of poison and a structure of blood and bone. Any one who hurts, suppresses, violates and thus kills a Brahmana, brother of divinities, fails to reach even the fringe of average house holder’s peace and joy by the paths of his forefathers.

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5.18.14

अग्निर् वै नः पदवायः सोमो दायाद उच्यते ।
हन्ताभिशस्तेन्द्रस् तथा तद् वेधसो विदुः ॥

agnir vai naḥ padavāyaḥ somo dāyāda ucyate ।
hantābhiśastendras tathā tad vedhaso viduḥ ॥

Agni, the light and fire of life, is our guide and pioneer. Soma, moon-like spirit of beauty, peace and joy is our kinsman, brother and gracious giver, and Indra, lord of omnipotence, is the destroyer of the reviler, maligner and scandaliser. This, the wise say and tell us.

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5.18.15

इषुर् इव दिग्धा नृपते पृदाकूर् इव गोपते ।
सा ब्राह्मणस्येषुर् घोरा तया विध्यति पीयतः ॥

iṣur iva digdhā nṛpate pṛdākūr iva gopate ।
sā brāhmaṇasyeṣur ghorā tayā vidhyati pīyataḥ ॥

O ruler of the people, O protector of the nation’s Cow, like an arrow tempered in fire with poison, deadly like the strike of the cobra is the voice and piety of the Brahmana, if violated, and that is the fatal strike of his blow. With that arrow the Brahmana fixes and fells the violators of life’s sanctity, suppressors of freedom and piety, and challengers of the servants of Divinity. (Brahmana’s ‘Cow’, thus, is not a mere animal. It is the spirit and culture of humanity, it is the soul and sanctity of Nature, and it is the will and command of

Atharvaveda 5.19 · 15 mantras

5.19.1

अतिमात्रम् अवर्धन्त नोद् इव दिवम् अस्पृशन् ।
भृगुं हिंसित्वा सृञ्जया वैतहव्याः पराभवन् ॥

atimātram avardhanta nod iva divam aspṛśan ।
bhṛguṃ hiṃsitvā sṛñjayā vaitahavyāḥ parābhavan ॥

Having conquered all adversaries, the Asuras, natural men, rise too high, so high they almost touch the skies. Yet even being the sole victors, they hurt, violate and desecrate Bhrgu, brilliant Brahmana dedicated to Divinity, and themselves consume the food and fragrances meant for yajna. Thankless, guilty of hubris, they fall self-defeated.

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5.19.2

ये बृहत्सामानम् आङ्गिरसम् आर्पयन् ब्राह्मणं जनाः ।
पेत्वस् तेषाम् उभयादम् अविस् तोकान्य् आवयत् ॥

ye bṛhatsāmānam āṅgirasam ārpayan brāhmaṇaṃ janāḥ ।
petvas teṣām ubhayādam avis tokāny āvayat ॥

Those people who reject, violate and desecrate the Angiras, servant of Divinity dear as breath of life and brilliant as blazing embers, dedicated to Brhat Samans, songs of the Lord, lose all: the Lord all protector, destroyer of evil stalls their growth and holds their future possibilities in the jaws of retribution.

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5.19.3

ये ब्राह्मणं प्रत्यष्ठीवन् ये वास्मिञ् छुल्कम् ईषिरे ।
अस्नस् ते मध्ये कुल्यायाः केशान् खादन्त आसते ॥

ye brāhmaṇaṃ pratyaṣṭhīvan ye vāsmiñ chulkam īṣire ।
asnas te madhye kulyāyāḥ keśān khādanta āsate ॥

Those who hate and desecrate the Brahmana and oppress him with exorbitant taxes or deprive him of his righful share tear their hair in pain of guilt in the midst of a stream of blood.

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5.19.4

ब्रह्मगवी पच्यमाना यावत् साभि विजङ्गहे ।
तेजो राष्ट्रस्य निर् हन्ति न वीरो जायते वृषा ॥

brahmagavī pacyamānā yāvat sābhi vijaṅgahe ।
tejo rāṣṭrasya nir hanti na vīro jāyate vṛṣā ॥

When the Brahmana’s Cow, sacred freedom of thought, speech and action, violated, suppressed and bruised, flutters around but in pain of death, it destroys the lustre and grandeur of the Rashtra, grand social order, and no generous, virile heroes arise there any more.

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5.19.5

क्रूरम् अस्या आशसनं तृष्टं पिशितम् अस्यते ।
क्षीरं यद् अस्याः पीयते तद् वै पितृषु किल्बिषम् ॥

krūram asyā āśasanaṃ tṛṣṭaṃ piśitam asyate ।
kṣīraṃ yad asyāḥ pīyate tad vai pitṛṣu kilbiṣam ॥

Mutilation of the Brahmana’s cow, his freedom and fearlessness, is an act of dire cruelty, rough handling of his voice is frightful, and if you scoff at his opinions, like making fun of his Cow’s milk, by implication, even that is a sin among the veterans of the Rashtra.

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5.19.6

उग्रो राजा मन्यमानो ब्राह्मणं यो जिघत्सति ।
परा तत् सिच्यते राष्ट्रं ब्राह्मणो यत्र जीयते ॥

ugro rājā manyamāno brāhmaṇaṃ yo jighatsati ।
parā tat sicyate rāṣṭraṃ brāhmaṇo yatra jīyate ॥

A mighty ruler, arrogant and proud of himself who violates and tries to suppress the Brahmana asks for ruin. Drained of its vitality and power is that Rashtra where the Brahmana is suppressed and over-ruled.

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5.19.7

अष्टापदी चतुरक्षी चतुःश्रोत्रा चतुर्हनुः ।
द्व्यास्या द्विजिह्वा भूत्वा सा राष्ट्रम् अव धूनुते ब्रह्मज्यस्य ॥

aṣṭāpadī caturakṣī catuḥśrotrā caturhanuḥ ।
dvyāsyā dvijihvā bhūtvā sā rāṣṭram ava dhūnute brahmajyasya ॥

The Brahmana’s Cow is powerful and versatile: It has eight legs, no one can dislodge it. It has four eyes, nothing can escape its notice. It has four ears, none can whisper sedition. It has four jaws, it can crush injustice with double strength. It has two mouths and two tongues, it can consume both pleasure and pain and speak of both human and divine matters. Being so versatile it can shake up any social order that seeks to suppress it. It can thus also raise any social order that honours it. (This mantra specially shows that the Cow is not the cow that gives milk for life, it is that holy vision, knowledge, ethics and policy of state governance which provides for a healthy, prosperous and enlightened living order which is the ideal of an organised society.)

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5.19.8

तद् वै राष्ट्रम् आ स्रवति नावं भिन्नाम् इवोदकम् ।
ब्रह्माणं यत्र हिंसन्ति तद् राष्ट्रं हन्ति दुछुना ॥

tad vai rāṣṭram ā sravati nāvaṃ bhinnām ivodakam ।
brahmāṇaṃ yatra hiṃsanti tad rāṣṭraṃ hanti duchunā ॥

As flood water rushes into a leaking boat and the boat sinks, so do evils and calamities creep in and destroy the Rashtra where arrogant, ruling powers violate the Brahmana and reject his vision and wisdom.

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5.19.9

तं वृक्षा अप सेधन्ति छायां नो मोप गा इति ।
यो ब्राह्मणस्य सद् धनम् अभि नारद मन्यते ॥

taṃ vṛkṣā apa sedhanti chāyāṃ no mopa gā iti ।
yo brāhmaṇasya sad dhanam abhi nārada manyate ॥

Even trees repel him from their shade saying, “Do not come into the shade”. O Narada, enlightened giver of shelter and knowledge to men, whoever appropriates the holy wealth of the Brahmana taking it as his own, is so contemptible.

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5.19.10

विषम् एतद् देवकृतं राजा वरुणो ऽब्रवीत् ।
न ब्राह्मणस्य गां जग्ध्वा रास्त्रे जागार कश् चन ॥

viṣam etad devakṛtaṃ rājā varuṇo 'bravīt ।
na brāhmaṇasya gāṃ jagdhvā rāstre jāgāra kaś cana ॥

The omnipotent ruler of the world, Varuna, all protector, has said and ordained thus: O man, this Brahmana’s Cow is virtual poison created by divinities for the unholy. Having eaten of this Brahmana’s Cow, no one can live and keep awake in the Rashtra.

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5.19.11

नवैव ता नवतयो या भूमिर् व्यधूनुत ।
प्रजां हिंसित्वा ब्राह्मणीम् असंभव्यं पराभवन् ॥

navaiva tā navatayo yā bhūmir vyadhūnuta ।
prajāṃ hiṃsitvā brāhmaṇīm asaṃbhavyaṃ parābhavan ॥

Let them be nine and ninety so powerful that they can shake the globe. Yet, having violated the wishes and interests of the holy Brahmanic people, they would face defeat and fall beyond all possible recovery.

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5.19.12

याम् मृतायानुबध्नन्ति कूद्यं पदयोपनीम् ।
तद् वै ब्रह्मज्य ते देवा उपस्तरणम् अब्रुवन् ॥

yām mṛtāyānubadhnanti kūdyaṃ padayopanīm ।
tad vai brahmajya te devā upastaraṇam abruvan ॥

That bunch of thorns which people bind after the dead to efface the footsteps, O violator and desecrator of Brahmana, that be your bed: so say the wise and the divines.

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5.19.13

अश्रूणि कृपमानस्य यानि जीतस्य वावृतुः ।
तं वै ब्रह्मज्य ते देवा अपां भागम् अधारयन् ॥

aśrūṇi kṛpamānasya yāni jītasya vāvṛtuḥ ।
taṃ vai brahmajya te devā apāṃ bhāgam adhārayan ॥

O violator and oppressor of Brahmana, those tears of the poor, helpless, broken man that flow incessantly, that flow, the Devas have ordained as your share of the drink in life.

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5.19.14

येन मृतं स्नपयन्ति श्मश्रूणि येनोन्दते ।
तं वै ब्रह्मज्य ते देवा अपां भागम् अधारयन् ॥

yena mṛtaṃ snapayanti śmaśrūṇi yenondate ।
taṃ vai brahmajya te devā apāṃ bhāgam adhārayan ॥

O violator and oppressor of Brahmana, that water with which they give the funeral bath to the dead, with which they soak and soften the beard and moustache, that water, the Devas have ordained as your share of water in life.

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5.19.15

न वर्षं मैत्रावरुणं ब्रह्मज्यम् अभि वर्षति ।
नास्मै समितिः कल्पते न मित्रं नयते वशम् ॥

na varṣaṃ maitrāvaruṇaṃ brahmajyam abhi varṣati ।
nāsmai samitiḥ kalpate na mitraṃ nayate vaśam ॥

The rain that Mitra and Varuna, divine sun and air, shower on all, they do not shower on the oppressor of the Brahmana. The Council of the Nation accepts him not, nor does it bring him to success. And he has no love for a friend, nor friend for him.

Atharvaveda 5.20 · 12 mantras

5.20.1

उच्चैर्घोषो दुन्दुभिः सत्वनायन् वानस्पत्यः संभृत उसृइयाभिः ।
वाचं क्षुणुवानो दमयन्त् सपत्नान्त् सिंह इव जेष्यन्न् अभि तंस्तनीहि ॥

uccairghoṣo dundubhiḥ satvanāyan vānaspatyaḥ saṃbhṛta usṛiyābhiḥ ।
vācaṃ kṣuṇuvāno damayant sapatnānt siṃha iva jeṣyann abhi taṃstanīhi ॥

The booming war drum made with wood and headed with skin roars like a warrior. O heroic warrior, proclaiming dire conflict of battle, challenging adversaries, waxing victorious as a lion, keep on thundering on way to victory with hope and ambition.

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5.20.2

सिंह इवास्तानीद् द्रुवयो विबद्धो ऽभिक्रन्दन्न् ऋषभो वासिताम् इव ।
वृषा त्वं वध्रयस् ते सपत्ना ऐन्द्रस् ते शुष्मो अभिमातिषाहः ॥

siṃha ivāstānīd druvayo vibaddho 'bhikrandann ṛṣabho vāsitām iva ।
vṛṣā tvaṃ vadhrayas te sapatnā aindras te śuṣmo abhimātiṣāhaḥ ॥

The war drum stretched and tightened on the wooden frame roars like a lion, advances like a bellowing bull upon the cow. O heroic warrior, down and broken are your adversaries, and your strength is shattering awful for the enemies like the terror of Indra upon the cloud.

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5.20.3

वृषेव यूथे सहसा विदानो गव्यन्न् अभि रुव संधनाजित् ।
शुचा विध्य हृदयं परेषां हित्वा ग्रामान् प्रच्युता यन्तु शत्रवः ॥

vṛṣeva yūthe sahasā vidāno gavyann abhi ruva saṃdhanājit ।
śucā vidhya hṛdayaṃ pareṣāṃ hitvā grāmān pracyutā yantu śatravaḥ ॥

O warrior, like a lustrous hero, pouncing upon the enemy hoard in full knowledge, well known ambitious for land and victory, roar as terror and advance for the conquest. Strike the heart of enemies with fear and dismay and let them flee having left their field and positions, tumbling in panic.

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5.20.4

संजयन् पृतना ऊर्ध्वमायुर् गृह्या गृह्णानो बहुधा वि चक्ष्व ।
दैवीं वाचं दुन्दुभ आ गुरस्व वेधाः शत्रूणाम् उप भरस्व वेदः ॥

saṃjayan pṛtanā ūrdhvamāyur gṛhyā gṛhṇāno bahudhā vi cakṣva ।
daivīṃ vācaṃ dundubha ā gurasva vedhāḥ śatrūṇām upa bharasva vedaḥ ॥

O warrior, loud and roaring, winning your battles, collecting your prizes, go on, watch all round. Let the war drum proclaim the divine victory loud and bold, go forward and disarm the enemies of all their power and force.

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5.20.5

दुन्दुभेर् वाचं प्रयतां वदन्तीम् आशृण्वती नाथिता घोषबुद्धा ।
नारी पुत्रं धावतु हस्तगृह्यामित्री भीता समरे वधानाम् ॥

dundubher vācaṃ prayatāṃ vadantīm āśṛṇvatī nāthitā ghoṣabuddhā ।
nārī putraṃ dhāvatu hastagṛhyāmitrī bhītā samare vadhānām ॥

Let the poor defenceless woman awakened and fear stricken by the loud roar of the war drum rumbling around and high take up the child of the fallen enemy in hand and run for safety and shetter.

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5.20.6

पूर्वो दुन्दुभे प्र वदासि वाचं भूम्याः पृष्ठे वद रोचमानः ।
अमित्रसेनाम् अभिजञ्जभानो द्युमद् वद दुन्दुभे सूनृतावत् ॥

pūrvo dundubhe pra vadāsi vācaṃ bhūmyāḥ pṛṣṭhe vada rocamānaḥ ।
amitrasenām abhijañjabhāno dyumad vada dundubhe sūnṛtāvat ॥

O war drum, you are the first to send out the proclamation of battle. O heroic warrior and commander, inspired and exhilarated, brave and brilliant, here on this battlefield on earth, give the word of command. O declarant and commander, breaking through the enemy lines, proclaim the word of truth and right.

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5.20.7

अन्तरेमे नभसी घोषो अस्तु पृथक् ते ध्वनयो यन्तु शीभम् ।
अभि क्रन्द स्तनयोत्पिपानः श्लोककृन् मित्रतूर्याय स्वर्धी ॥

antareme nabhasī ghoṣo astu pṛthak te dhvanayo yantu śībham ।
abhi kranda stanayotpipānaḥ ślokakṛn mitratūryāya svardhī ॥

Let the boom of the drum rise from earth to heaven and let the words and waves of your command instantly ring in the middle spaces. Roar and thunder, rising, resounding, celebrated and advancing for the destruction of enemy forces.

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5.20.8

धीभिः कृतः प्र वदाति वाचम् उद् धर्षय सत्वनाम् आयुधानि ।
इन्द्रमेदी सत्वनो नि ह्वयस्व मित्रैर् अमित्रां अव जङ्घनीहि ॥

dhībhiḥ kṛtaḥ pra vadāti vācam ud dharṣaya satvanām āyudhāni ।
indramedī satvano ni hvayasva mitrair amitrāṃ ava jaṅghanīhi ॥

Speak the words of a language created and framed by careful thought, reflection and practical sagacity, raise, calibrate and energise the weapons of the brave. O friend and ally of Indra, mighty ruler, give the clarion call to the warriors, raise the forces of friends and destroy the enemies.

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5.20.9

संक्रन्दनः प्रवदो धृष्णुषेणः प्रवेदकृद् बहुधा ग्रामघोषी ।
श्रियो वन्वनो वयुनानि विद्वान् कीर्तिम् बहुभ्यो वि हर द्विराजे ॥

saṃkrandanaḥ pravado dhṛṣṇuṣeṇaḥ pravedakṛd bahudhā grāmaghoṣī ।
śriyo vanvano vayunāni vidvān kīrtim bahubhyo vi hara dvirāje ॥

A balanced thinker and speaker with confident assertion, commanding power and prestige, dedicated to wisdom and common good, freely communicative with country people, anxious for good results for all, and well knowing the rules, laws and ways of the world : such an ambassador between two countries brings honour and fame for all even in a situation of conflict.

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5.20.10

श्रेयःकेतो वसुजित् सहीयान्त् संग्रामजित् संशितो ब्रह्मणासि ।
अंशून् इव ग्रावाधिषवणे अद्रिर् गव्यन् दुन्दुभेऽधि नृत्य वेदः ॥

śreyaḥketo vasujit sahīyānt saṃgrāmajit saṃśito brahmaṇāsi ।
aṃśūn iva grāvādhiṣavaṇe adrir gavyan dundubhe'dhi nṛtya vedaḥ ॥

O vision, word and voice of life and the nation, lover and harbinger of well being, creator and winner of wealth and peace, patient and courageous, victor of the battles of life, you are trained and refined by the wisdom of Veda. Just as the soma makers grind the soma filaments to fineness, just as a settled sage and scholar analyses subtle ideas in philosophy, you in life’s struggles, acquiring lands and culture of the wealth and wisdom of life, rejoice yourself to the full.

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5.20.11

शत्रूषाण् नीषाद् अभिमातिषाहो गवेषणः सहमान उद्भित् ।
वाग्वीव मन्त्रं प्र भरस्व वाचम् सांग्रामजित्यायेषम् उद् वदेह ॥

śatrūṣāṇ nīṣād abhimātiṣāho gaveṣaṇaḥ sahamāna udbhit ।
vāgvīva mantraṃ pra bharasva vācam sāṃgrāmajityāyeṣam ud vadeha ॥

O vision, word and voice of the nation, winner of enemies, always the victor, controller of adversaries, seeker of lands, cows and culture, patient and challenging, breaker of rigidities, let your word resound with sense and power like the seer’s vision of mantra.

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5.20.12

अच्युतच्युत् समदो गमिष्ठो मृधो जेता पुरएतायोध्यः ।
इन्द्रेण गुप्तो विदथा निचिक्यद् धृद्द्योतनो द्विषतां याहि शीभम् ॥

acyutacyut samado gamiṣṭho mṛdho jetā puraetāyodhyaḥ ।
indreṇa gupto vidathā nicikyad dhṛddyotano dviṣatāṃ yāhi śībham ॥

Atharvaveda 5.21 · 12 mantras

5.21.1

विहृदयं वैमनस्यं वदामित्रेषु दुन्दुभे ।
विद्वेषं कश्मशं भयम् अमित्रेषु नि दध्मस्य् अव एनान् दुन्दुभे जहि ॥

vihṛdayaṃ vaimanasyaṃ vadāmitreṣu dundubhe ।
vidveṣaṃ kaśmaśaṃ bhayam amitreṣu ni dadhmasy ava enān dundubhe jahi ॥

Clarion call of the united people for progressive action, strike confusion of heart and mind among unfriendly forces. Let us create dissension, confusion and fear among the adversaries. O united voice of the people, strike down all such conflicts and divisions. (This sukta may better be read with the last hymn of Rgveda (10, 191) on the unity of humanity living together in harmony with united thought and action as one family of one universal God of love and compassion for all.)

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5.21.2

उद्वेपमाना मनसा चक्षुषा हृदयेन च ।
धावन्तु बिभ्यतो ऽमित्राः प्रत्रासेनाज्ये हुते ॥

udvepamānā manasā cakṣuṣā hṛdayena ca ।
dhāvantu bibhyato 'mitrāḥ pratrāsenājye hute ॥

Let the unfriendly elements shaken at heart and mind, their eyes dazzled, flee with fear and panic when the battle call is given and the oblation has been offered into the fire.

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5.21.3

वानस्पत्यः संभृत उस्रियाभिर् विश्वगोत्र्यः ।
प्रत्रासम् अमित्रेभ्यो वदाज्येनाभिघारितः ॥

vānaspatyaḥ saṃbhṛta usriyābhir viśvagotryaḥ ।
pratrāsam amitrebhyo vadājyenābhighāritaḥ ॥

O call for war of the united people symbolised by the war drum made of wood and equipped with tight leather and straps, anointed with ghrta, representing people of all communities, let the boom resound as warning of terror for unfriendly forces.

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5.21.4

यथा मृगाः संविजन्त आरण्याः पुरुषाद् अधि ।
एव त्वं दुन्दुभे ऽमित्रान् अभि क्रन्द प्र त्रासयाथो चित्तानि मोहय ॥

yathā mṛgāḥ saṃvijanta āraṇyāḥ puruṣād adhi ।
eva tvaṃ dundubhe 'mitrān abhi kranda pra trāsayātho cittāni mohaya ॥

Just as forest deer fear the hunter and shake with fright, so, O call of the drum, resound to the unfriendly forces, strike their mind with awe and paralyse their will.

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5.21.5

यथा वृकाद् अजावयो धावन्ति बहु बिभ्यतीः ।
एव त्वं दुन्दुभे ऽमित्रान् अभि क्रन्द प्र त्रासयाथो चित्तानि मोहय ॥

yathā vṛkād ajāvayo dhāvanti bahu bibhyatīḥ ।
eva tvaṃ dundubhe 'mitrān abhi kranda pra trāsayātho cittāni mohaya ॥

Just as sheep and goats struck with fear flee from the wolf, so, O call of the drum, roar and resound to the enemies, frighten their mind and paralyse their will.

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5.21.6

यथा श्येनात् पतत्रिणः संविजन्ते अहर्दिवि सिंहस्य स्तनथोर् यथा ।
एव त्वं दुन्दुभे ऽमित्रान् अभि क्रन्द प्र त्रासयाथो चित्तानि मोहय ॥

yathā śyenāt patatriṇaḥ saṃvijante ahardivi siṃhasya stanathor yathā ।
eva tvaṃ dundubhe 'mitrān abhi kranda pra trāsayātho cittāni mohaya ॥

Just as birds shake with fear from the eagle, and animals day in and day out fear the lion’s roar, so, O call of the drum, roar and resound to the enemies, frighten their mind and paralyse their will.

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5.21.7

परामित्रान् दुन्दुभिना हरिणस्याजिनेन च ।
सर्वे देवा अतित्रसन् ये संग्रामस्येषते ॥

parāmitrān dundubhinā hariṇasyājinena ca ।
sarve devā atitrasan ye saṃgrāmasyeṣate ॥

Let all the noble and brilliant leaders and warriors who rule and control the affairs of war and defence keep the enemies away by fear of the boom of the drum with the beat on the tympanic membrane of dear skin.

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5.21.8

यैर् इन्द्रः प्रक्रीडते पद्घोषैश् छायया सह ।
तैर् अमित्रास् त्रसन्तु नो ऽमी ये यन्त्य् अनीकशः ॥

yair indraḥ prakrīḍate padghoṣaiś chāyayā saha ।
tair amitrās trasantu no 'mī ye yanty anīkaśaḥ ॥

By the tumult of the thumping boots of our soldiers on the march with air and armour cover with which Indra, ruler and commander, plays the war game to win, let our enemies have the fright of their life while they form and stand in battle array.

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5.21.9

ज्याघोषा दुन्दुभयो ऽभि क्रोशन्तु या दिशः ।
सेनाः पराजिता यतीर् अमित्राणाम् अनीकशः ॥

jyāghoṣā dundubhayo 'bhi krośantu yā diśaḥ ।
senāḥ parājitā yatīr amitrāṇām anīkaśaḥ ॥

Let the twangs of bow strings and boom of the drums roar and resound in the quarters of space while the enemy forces in battle may retreat, defeated, line by line.

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5.21.10

आदित्य चक्षुर् आ दत्स्व मरीचयो ऽनु धावत ।
पत्सङ्गिनीर् आ सजन्तु विगते बाहुवीर्ये ॥

āditya cakṣur ā datsva marīcayo 'nu dhāvata ।
patsaṅginīr ā sajantu vigate bāhuvīrye ॥

O Aditya, blazing commandar, dazzle the enemy’s eyes to blindness, rush on upon the enemy like lazer beams, and when the enemies have lost their strength of arms, let them be taken with bonds of fetters on the legs.

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5.21.11

यूयम् उग्रा मरुतः पृश्निमातर इन्द्रेण युजा प्र मृनीत शत्रून् ।
सोमो राजा वरुणो राजा महादेव उत मृत्युर् इन्द्रः ॥

yūyam ugrā marutaḥ pṛśnimātara indreṇa yujā pra mṛnīta śatrūn ।
somo rājā varuṇo rājā mahādeva uta mṛtyur indraḥ ॥

O lustrous warriors, stormy children of the earth, joining Indra, destroy the enemies. Soma lord of peace is the ruler, Varuna, lord of justice is the ruler, Mahadeva, lord supreme, is the ruler, and Indra, lord omnipotent is the ruler, dispenser of death and life.

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5.21.12

एता देवसेनाः सूर्यकेतवः सचेतसः ।
अमित्रान् नो जयन्तु स्वाहा ॥

etā devasenāḥ sūryaketavaḥ sacetasaḥ ।
amitrān no jayantu svāhā ॥

These dedicated God fearing forces with solar banner, one and equal of mind with God’s grace would win over the enemies. This is the voice of the soul in truth of thought, word and deed.

Atharvaveda 5.22 · 14 mantras

5.22.1

अग्निस् तक्मानम् अप बाधताम् इतः सोमो ग्रावा वरुणः पूतदक्षाः ।
वेदिर् बर्हिः समिधः शोशुचाना अप द्वेषांस्य् अमुया भवन्तु ॥

agnis takmānam apa bādhatām itaḥ somo grāvā varuṇaḥ pūtadakṣāḥ ।
vedir barhiḥ samidhaḥ śośucānā apa dveṣāṃsy amuyā bhavantu ॥

May the yajna fire, soma herb, grava, the soma crush, the cloud, Varuna, pure water, the yajna vedi, the holy grass, all bright and pure in strength, join to give us good health and thus keep away all physical and mental negativities.

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5.22.2

अयं यो विश्वान् हरितान् कृणोष्य् उच्छोचयन्न् अग्निर् इवाभिदुन्वन् ।
अधा हि तक्मन्न् अरसो हि भूया अधा न्यङ्ङ् अधरान् वा परेहि ॥

ayaṃ yo viśvān haritān kṛṇoṣy ucchocayann agnir ivābhidunvan ।
adhā hi takmann araso hi bhūyā adhā nyaṅṅ adharān vā parehi ॥

This fever which reduces all to pallor, consuming them like fire with high temperature, may, with treatment, lose its intensity, go down to normal and disappear for all time.

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5.22.3

यः परुषः पारुषेयो ऽवध्वंस इवारुणः ।
तक्मानं विश्वधावीर्याधराञ्चं परा सुवा ॥

yaḥ paruṣaḥ pāruṣeyo 'vadhvaṃsa ivāruṇaḥ ।
takmānaṃ viśvadhāvīryādharāñcaṃ parā suvā ॥

The fever which affects every joint and arises from weakness of joints gives redness as fire, the skin sprinkled, as if, with red spots. O Vishvadhavirya herb, bring it down and remove it far off from the patient.

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5.22.4

अधराञ्चम् प्र हिणोमि नमः कृत्वा तक्मने ।
शकम्भरस्य मुष्टिहा पुनर् एतु महावृषान् ॥

adharāñcam pra hiṇomi namaḥ kṛtvā takmane ।
śakambharasya muṣṭihā punar etu mahāvṛṣān ॥

O fever, having done the treatment with proper medicines, I reduce your intensity to normal temperature. Beating and pounding with fist force even the strong ones, fever affects even the very strong persons and spreads often in the areas of heavy rains.

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5.22.5

ओको अस्य मूजवन्त ओको अस्य महावृषाः ।
यावज् जातस् तक्मंस् तावान् असि बल्हिकेषु न्योचरः ॥

oko asya mūjavanta oko asya mahāvṛṣāḥ ।
yāvaj jātas takmaṃs tāvān asi balhikeṣu nyocaraḥ ॥

It spreads in areas of munja grass. Its place is the areas of heavy rains. Ever since it has arisen, it has been observed in troublesome areas of the strong.

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5.22.6

तक्मन् व्याल वि गद व्यङ्ग भूरि यावय ।
दासीं निष्टक्वरीम् इछ ताम् वज्रेण सम् अर्पय ॥

takman vyāla vi gada vyaṅga bhūri yāvaya ।
dāsīṃ niṣṭakvarīm icha tām vajreṇa sam arpaya ॥

The fever is fatal like snake poison. Typically dangerous as it is, it should be eliminated. It affects the female mosquito and on it it strikes its forceful onslaught.

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5.22.7

तक्मन् मूजवतो गछ बल्हिकान् वा परस्तराम् ।
शूद्राम् इछ प्रफर्व्यं तां तक्मन् वीव धूनुहि ॥

takman mūjavato gacha balhikān vā parastarām ।
śūdrām icha prapharvyaṃ tāṃ takman vīva dhūnuhi ॥

Takman fever spreads in grassy and bushy places. It affects the far off oppressive areas. It affects the weaker sections of the community moving around and gives them body shivers all over.

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5.22.8

महावृषान् मूजवतो बन्ध्व् अद्धि परेत्य ।
प्रैतानि तक्मने ब्रूमो अन्यक्षेत्राणि वा इमा ॥

mahāvṛṣān mūjavato bandhv addhi paretya ।
praitāni takmane brūmo anyakṣetrāṇi vā imā ॥

Go far to rainy areas, to grassy areas, and destroy your own species. These are the breeding areas we say, and others also can be.

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5.22.9

अन्यक्षेत्रे न रमसे वशी सन् मृडयासि नः ।
अभूद् उ प्रार्थस् तक्मा स गमिष्यति बल्हिकान् ॥

anyakṣetre na ramase vaśī san mṛḍayāsi naḥ ।
abhūd u prārthas takmā sa gamiṣyati balhikān ॥

The fever does not affect other bodies than human, and relief is felt only when it is controlled. And when it is in bushy and marshy places of operssive climate, there it rages as epidemic.

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5.22.10

यत् त्वं शीतो ऽथो रूरः सह कासावेपयः ।
भीमास् ते तक्मन् हेतयस् ताभिः स्म परि वृङ्ग्धि नः ॥

yat tvaṃ śīto 'tho rūraḥ saha kāsāvepayaḥ ।
bhīmās te takman hetayas tābhiḥ sma pari vṛṅgdhi naḥ ॥

When it comes with cold and shivering, with pain such as headache, or with cough and shivers, then the attack of fever is really severe. Better it is kept away from us.

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5.22.11

मा स्मैतान्त् सखीन् कुरुथा बलासं कासम् उद्युगम् ।
मा स्मातोऽर्वाङ् ऐः पुनस् तत् त्वा तक्मन्न् उप ब्रुवे ॥

mā smaitānt sakhīn kuruthā balāsaṃ kāsam udyugam ।
mā smāto'rvāṅ aiḥ punas tat tvā takmann upa bruve ॥

Let fever never come with its concomitant ailments such as cough, dry or with sputum, or consumption. It should be cotrolled, not allowed to grow on. I say this again and again.

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5.22.12

तक्मन् भ्रात्रा बलासेन स्वस्रा कासिकया सह ।
पाप्मा भ्रातृव्येण सह गछामुम् अरणं जनम् ॥

takman bhrātrā balāsena svasrā kāsikayā saha ।
pāpmā bhrātṛvyeṇa saha gachāmum araṇaṃ janam ॥

Fever with its brother-like cough and with its sister-like bronchitis is damned too bad, and in this form it catches a poor person of weak immunity.

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5.22.13

तृतीयकं वितृतीयं सदन्दिम् उत शारदम् ।
तक्मानं शीतं रूरं ग्रैष्मं नाशय वार्षिकम् ॥

tṛtīyakaṃ vitṛtīyaṃ sadandim uta śāradam ।
takmānaṃ śītaṃ rūraṃ graiṣmaṃ nāśaya vārṣikam ॥

Fever must be eliminated: whether it relapses on third day, or fourth day, or it comes daily, or in the cold season, whether it comes with cold and shivers, or with dryness and pain, or with heat and burning, or it comes in the rainy season.

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5.22.14

गन्धारिभ्यो मूजवद्भ्यो ऽङ्गेभ्यो मगधेभ्यः ।
प्रैष्यन् जनम् इव शेवधिं तक्मानं परि दद्मसि ॥

gandhāribhyo mūjavadbhyo 'ṅgebhyo magadhebhyaḥ ।
praiṣyan janam iva śevadhiṃ takmānaṃ pari dadmasi ॥

Whether fever comes and affects odorous people and spreads from them, or it affects weaker persons and spreads from them, or it affects persons of weak constitution and spreads from them, or it affects persons of ill-controlled habits and spreads from them, in any case we throw it out and eliminate it like infection brought in from another country and sent out like a foreigner, and thus we keep it away.

Atharvaveda 5.23 · 13 mantras

5.23.1

ओते मे द्यावापृथिवी ओता देवी सरस्वती ।
ओतौ म इन्द्रश् चाग्निश् च क्रिमिं जम्भयताम् इति ॥

ote me dyāvāpṛthivī otā devī sarasvatī ।
otau ma indraś cāgniś ca krimiṃ jambhayatām iti ॥

Nature and humanity are interlinked: Sun and earth are interlinked. Divine Sarasvati, radiant rays, showers of rain, running streams and currents of wind, all are interlinked, Indra and Agni, electric energy and fire energy, too are interlinked for us. May all these destroy the dangerous worms, insects, germs and bacteria which cause disease.

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5.23.2

अस्येन्द्र कुमारस्य क्रिमीन् धनपते जहि ।
हता विश्वा अरातय उग्रेण वचसा मम ॥

asyendra kumārasya krimīn dhanapate jahi ।
hatā viśvā arātaya ugreṇa vacasā mama ॥

Hey Indra, lord of health and wealth of the world, destroy the disease causing germs of this child’s body system. Let all the negative forces of his body be destroyed by the intense action of the medicines of my prescription. (Indra here may be interpreted as the electric energy of nature or as the physician, and ‘vachas’ as the prescription given by the physician or, as Satavalekara’s suggestion is, the vachas herb of Ayurveda which is highly efficacious for children.)

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5.23.3

यो अक्ष्यौ परिसर्पति यो नासे परिसर्पति ।
दतां यो मध्यं गछति तं क्रिमिं जम्भयामसि ॥

yo akṣyau parisarpati yo nāse parisarpati ।
datāṃ yo madhyaṃ gachati taṃ krimiṃ jambhayāmasi ॥

We destroy the germs which creep and affect the eyes, which affect the nostrils, and which creep into the middle of the teeth. Those germs we destroy.

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5.23.4

सरूपौ द्वौ विरूपौ द्वौ कृष्णौ द्वौ रोहितौ द्वौ ।
बभ्रुश् च बभ्रुकर्णश् च गृध्रः कोकश् च ते हताः ॥

sarūpau dvau virūpau dvau kṛṣṇau dvau rohitau dvau ।
babhruś ca babhrukarṇaś ca gṛdhraḥ kokaś ca te hatāḥ ॥

The two similar in species, two of different species, two black ones, two red ones, the brown, those with brown tentacles, those that eat the cells, those that devour the cells, all are destroyed.

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5.23.5

ये क्रिमयः शितिकक्षा ये कृष्णाः शितिबाहवः ।
ये के च विश्वरूपास् तान् क्रिमीन् जम्भयामसि ॥

ye krimayaḥ śitikakṣā ye kṛṣṇāḥ śitibāhavaḥ ।
ye ke ca viśvarūpās tān krimīn jambhayāmasi ॥

The worms and germs with white sides, those black ones with white arms, those of different forms and varieties, all these we destroy.

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5.23.6

उत् पुरस्तात् सूर्य एति विश्वदृष्टो अदृष्टहा ।
दृष्टांश् च घ्नन्न् अदृष्टांश् च सर्वांश् च प्रमृणन् क्रिमीन् ॥

ut purastāt sūrya eti viśvadṛṣṭo adṛṣṭahā ।
dṛṣṭāṃś ca ghnann adṛṣṭāṃś ca sarvāṃś ca pramṛṇan krimīn ॥

The sun rises in the east as the world watches, it destroys the visible as well as those negativities which are invisible to the naked eye. And it goes on killing and eliminating all worms and germs which are seen or unseen.

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5.23.7

येवाषासः कष्कषास एजत्काः शिपवित्नुकाः ।
दृष्टश् च हन्यतां क्रिमिर् उतादृष्टश् च हन्यताम् ॥

yevāṣāsaḥ kaṣkaṣāsa ejatkāḥ śipavitnukāḥ ।
dṛṣṭaś ca hanyatāṃ krimir utādṛṣṭaś ca hanyatām ॥

Those that grow and move too fast, those too painful, those that give the shivers, and those that are intensely penetrative, the seen as well as unseen, all of them should be killed and eliminated.

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5.23.8

हतो येवाषः क्रिमीणां हतो नदनिमोत ।
सर्वान् नि मष्मषाकरं दृषदा खल्वां इव ॥

hato yevāṣaḥ krimīṇāṃ hato nadanimota ।
sarvān ni maṣmaṣākaraṃ dṛṣadā khalvāṃ iva ॥

Destroyed are the fast ones, and destroyed are those that cause intolerable pain. All of them I have crushed as gram grain is crushed with stone.

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5.23.9

त्रिशीर्षाणं त्रिककुदं क्रिमिं सारङ्गम् अर्जुनम् ।
शृणाम्य् अस्य पृष्टीर् अपि वृश्चामि यच् छिरः ॥

triśīrṣāṇaṃ trikakudaṃ krimiṃ sāraṅgam arjunam ।
śṛṇāmy asya pṛṣṭīr api vṛścāmi yac chiraḥ ॥

I destroy the worms and germs with three heads, those that are triangular those that creep and are spotted, and those that are white and create abscess. I break their back and I break their head.

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5.23.10

अत्रिवद् वः क्रिमयो हन्मि कण्ववज् जमदग्निवत् ।
अगस्त्यस्य ब्रह्मणा सं पिनष्म्य् अहं क्रिमीन् ॥

atrivad vaḥ krimayo hanmi kaṇvavaj jamadagnivat ।
agastyasya brahmaṇā saṃ pinaṣmy ahaṃ krimīn ॥

O worms and germs, I destroy you as Atri, a devourer, like Kanva, intelligent planner, like Jamadagni, lighted fire. I destroy you with the knowledge and formula of Agastya, veteran scientist, and thus I destroy and wholly eliminate the worms and germs that cause disease.

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5.23.11

हतो राजा क्रिमीणाम् उतैषां स्थपतिर् हतः ।
हतो हतमाता क्रिमिर् हतभ्राता हतस्वसा ॥

hato rājā krimīṇām utaiṣāṃ sthapatir hataḥ ।
hato hatamātā krimir hatabhrātā hatasvasā ॥

Killed is the ruling cause and condition of the germs, destroyed is their colony and the protective cover, killed is their breeder, killed their allies, male and female, all of them are destroyed.

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5.23.12

हतासो अस्य वेशसो हतासः परिवेशसः ।
अथो ये क्षुल्लका इव सर्वे ते क्रिमयो हताः ॥

hatāso asya veśaso hatāsaḥ pariveśasaḥ ।
atho ye kṣullakā iva sarve te krimayo hatāḥ ॥

Killed are those that remained in their colony, killed are those around. And those that were too tiny, they too are destroyed. All of them are eliminated.

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5.23.13

सर्वेषां च क्रिमीणां सर्वासां च क्रिमीनाम् ।
भिनद्म्य् अश्मना शिरो दहाम्य् अग्निना मुखम् ॥

sarveṣāṃ ca krimīṇāṃ sarvāsāṃ ca krimīnām ।
bhinadmy aśmanā śiro dahāmy agninā mukham ॥

Of all the worms and germs that are male and female, I break the head as with a stone, i.e., by a means

Atharvaveda 5.24 · 17 mantras

5.24.1

सविता प्रसवानाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्याम् प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

savitā prasavānām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyām pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Savita, lord of the light of life, is the supreme presiding power of all created beings. May Savita protect and guide us in the pursuit of this divine knowledge, in this programme of work, in this priestly task, in this office of respectable undertaking, in this intention, in this resolution, in this benediction, in this invocation and yajna in honour of the divine. This is the true voice from within.

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5.24.2

अग्निर् वनस्पतीनाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

agnir vanaspatīnām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Agni is the presiding power of the life of herbs and trees. May Agni protect and promote in this pursuit of divine knowledge, in this particular act, in this priestly undertaking, in this settled position of responsibility, in this plan, in this resolution, in this discipline and benediction, and in this yajna in honour of divinities. This is the inner voice.

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5.24.3

द्यावापृथिवी दातॄणाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

dyāvāpṛthivī dātṝṇām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

May earth and heaven, presiding protectors of the generous, guide and promote me in this divine prayer and pursuit, in this particular act, in this pious undertaking, in this settled position of responsibility, in this plan, in this resolution, in this discipline and benediction, and in this yajna in honour of the divinities. This is the voice of the soul’s prayer.

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5.24.4

वरुणो ऽपाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

varuṇo 'pām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Varuna is the presiding power of the cosmic waters. May Varuna protect and promote me in this holy pursuit of knowledge and prayer, in this holy act, in this priestly task, in this honourable undertaking, in this thought, in this resolution, in this benedition, and in this yajnic service to the divinities. This is the inner voice and prayer in truth.

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5.24.5

मित्रावरुणौ वृष्ट्याधिपती तौ मावताम् ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

mitrāvaruṇau vṛṣṭyādhipatī tau māvatām ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Sun and the sea are the presiding powers of rain. May they protect and promote me in this holy pursuit of Vedic studies, in this holy act, in this priestly duty, in this honourable responsibility, in this plan and programme, in this decision, in this benediction and discipline and in this yajna in the service of divinities. This is the true voice of the soul.

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5.24.6

मरुतः पर्वतानाम् अधिपतयस् ते मावन्तु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

marutaḥ parvatānām adhipatayas te māvantu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Maruts are the controlling forces of the clouds and mountains. May they protect and promote me in this holy pursuit of divine knowledge, in this particular programme, in this pious priestly undertaking, in this prestigious position, in this plan, in this resolution, in this discipline and benediction, and in this yajna of the divinities. This is the voice of the soul, in truth.

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5.24.7

सोमो वीरुधाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

somo vīrudhām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Soma, spirit of cosmic vitality, is the life and presiding power of herbs and trees. May soma protect and promote me in this spiritual pursuit of divinity, in this programme, in this holy undertaking, in this prestigious position, in this plan, in this resolution, in this discipline and realisation of benediction, and in this yajna of the divinities. This is the inner voice of the soul in truth of thought, word and deed.

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5.24.8

वायुर् अन्तरिक्षस्याधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

vāyur antarikṣasyādhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Vayu, wind and electric energy, is the presiding power of the middle regions. May Vayu protect and promote me in this spiritual pursuit of divinity, in this programme on hand, in this holy undertaking, in this settled position of honour, in this plan, in this resolution, in this benediction, and in this yajna of the divinities. This is the voice of the soul in prayer in truth.

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5.24.9

सूर्यश् चक्षुषाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

sūryaś cakṣuṣām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Surya, the sun, is the presiding power of the light of the eyes. May the sun protect and promote me with vision in this spiritual pursuit of divinity, in this work on hand, in this holy undertaking, in this settled position of honour, in this plan, in this resolution, in this benediction, and in this yajna of the divinities. This is the inner voice in truth.

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5.24.10

चन्द्रमा नक्षत्राणाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

candramā nakṣatrāṇām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Chandrama, the moon, the cosmic spirit of joy and beauty, is the presiding power of the shining joyous stars of the world. May Chandrama protect and promote me in this divine pursuit of universal knowledge, in this work on hand, in this priestly commission, in this prestigious position, in this thoughtful plan, in this resolution, in this divine blessing, in this yajnic service of divinities. This is the voice of the soul in all sincerity.

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5.24.11

इन्द्रो दिवो ऽधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

indro divo 'dhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Indra, lord omnipotent, is the presiding power and sustainer of the heavens. May Indra protect and promote me in this holy programme of divine learning, in this plan on hand, in this priestly task, in this prestigious position, in this project, in this resolution, in this blessed scheme, and in this divine act of yajna. This is a soulful prayer in all honesty of thought, word and deed.

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5.24.12

मरुतां पिता पशूनाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्याम् पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

marutāṃ pitā paśūnām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyām purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

The cosmic energy is the sustainer of the winds and all vibrant forces of the world. It is sustainer of all living beings. May this lord almighty protect and promote me in this divine programme of learning, in this new project in hand, in this priestly task, in this prestigious position, in this planned work, in this resolution, in this position of benediction, and in this divine act of yajna in honour of the divinities. This is a soulful prayer in honesty of thought, word and deed.

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5.24.13

मृत्युः प्रजानाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्याम् पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

mṛtyuḥ prajānām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyām purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Mrtyu, divine law of life and death, is the ruling power of the living, the people. May that power divine protect and promote me in this divine scheme of life and work, in this work I am doing, in this priestly task, in this prestigious position, in this planned project, in this resolution, in this blessed work, and in this yajnic life dedicated to the divinities. This is the voice of the soul in earnest.

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5.24.14

यमः पितॄणाम् अधिपतिः स मावतु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

yamaḥ pitṝṇām adhipatiḥ sa māvatu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

Yama, the lord of cosmic justice, is the presiding power of the souls in the state of life death cycle. May Yama and good wishes of our forefathers and the pranic energies preserve, protect and promote me in this divine process of living, in this programme of life and learning, in this priestly task of divine service, in this prestigious state of human life, in this intelligent way of living, in this faith and resolve of honourable living, and in this blessed life on earth. This is the true voice of the heart and soul in faith.

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5.24.15

पितरः परे ते मावन्तु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

pitaraḥ pare te māvantu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

May the good wishes and memories of the farthest ancestors protect and promote me in this holy life of divine nature, in this life work I am doing, in this priestlike task, in this noble position, in this intelligent living, in this life of faith and resolution, in this state of benediction and in this yajnic course of life dedicated to the divinities. This is the earnest prayer from the depth of the heart.

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5.24.16

तता अवरे ते मावन्तु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिस्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

tatā avare te māvantu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratisṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

May the parental powers of closer time protect and promote me in this divine life, in this work I am doing, in this priestlike task of life, in this noble settled position, in this intelligent way of living, in this life of faith and resolution, in this state of benediction, and in this yajnic course of life dedicated to divinities. This is the earnest prayer from the depth of the heart.

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5.24.17

ततस् ततामहास् ते मावन्तु ।
अस्मिन् ब्रह्मण्य् अस्मिन् कर्मण्य् अस्यां पुरोधायाम् अस्यां प्रतिष्ठायाम् अस्यां ।
चित्त्याम् अस्याम् आकूत्याम् अस्याम् आशिष्य् अस्यां देवहूत्यां स्वाहा ॥

tatas tatāmahās te māvantu ।
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ ।
cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā ॥

May our parents and grand parents and their parents protect and promote me in this divine process of living and learning, in this programme of work, in this priestly task of life, in this position of prestige, in this planned life, in this resolution of good living, in this blessed life and in this yajnic life dedicated to the divinities. This is the voice of truth from the depth of heart and soul in earnest prayer. (Life is a gift of our parents and our forefathers. It is a gift of Nature, and ultimately it is a gift of God. They that give never wish that it be wasted or destroyed, they protect it too and help us live it the way it is intended to be lived. This sukta suggests that we pray for protection and promotion, and we live it, through every thing we do, and every moment we live, for the personal, social and divine purpose and fulfilment for which it is

Atharvaveda 5.25 · 13 mantras

5.25.1

पर्वताद् दिवो योनेर् अङ्गादङ्गात् समाभृतम् ।
शेपो गर्भस्य रेतोधाः सरौ पर्णम् इवा दधत् ॥

parvatād divo yoner aṅgādaṅgāt samābhṛtam ।
śepo garbhasya retodhāḥ sarau parṇam ivā dadhat ॥

Distilled from the mountain and the cloud, from the sun and the fertility of nature, collected from every cell of the body is the seed of life. The valiant bearer of this seed of life deposits it in the womb as the lord creator places the sun in space.

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5.25.2

यथेयं पृथिवी मही भूतानां गर्भम् आदधे ।
एवा दधामि ते गर्भं तस्मै त्वाम् अवसे हुवे ॥

yatheyaṃ pṛthivī mahī bhūtānāṃ garbham ādadhe ।
evā dadhāmi te garbhaṃ tasmai tvām avase huve ॥

“Just as this great earth bears the seed as womb of all living beings, so do I bear your seed of life.” “For the protection, growth and maturity of that I court you.” (This mantra can be interpreted as a dialogue between the wife and the husband, or as the address of the husband of the wife, or as the address of the wife to the husband. In any of these ways, the meaning remains clearly similar.)

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5.25.3

गर्भं धेहि सिनीवालि गर्भं धेहि सरस्वति ।
गर्भं ते अश्विनोभा धत्तां पुष्करस्रजा ॥

garbhaṃ dhehi sinīvāli garbhaṃ dhehi sarasvati ।
garbhaṃ te aśvinobhā dhattāṃ puṣkarasrajā ॥

O mother fecundity of Nature, O mother Sarasvati, divine flow of cosmic intelligence, bear, protect and promote the seed in the womb. O Ashvins, complementarities of nature’s cyclic energy, bearing and wearing the flowery garlands of nature’s fragrant essences of pranic vitality, pray hold, protect and promote the foetus in the womb.

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5.25.4

गर्भं ते मित्रावरुणौ गर्भम् देवो बृहस्पतिः ।
गर्भं त इन्द्रश् चाग्निश् च गर्भं धाता दधातु ते ॥

garbhaṃ te mitrāvaruṇau garbham devo bṛhaspatiḥ ।
garbhaṃ ta indraś cāgniś ca garbhaṃ dhātā dadhātu te ॥

O mother, let Mitra and Varuna, prana and apana energies hold and mature your foetus. Let divine and refulgent Brhaspati, the generous sun protect and promote your foetus. Let Indra and Agni, cosmic energy and vital heat of life, hold and nourish your foetus. Let Dhata, the omnipotent wielder and sustainer of the universe, sustain, promote and mature your foetus in the womb.

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5.25.5

विष्णुर् योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु ।
आ सिञ्चतु प्रजापतिर् धाता गर्भं दधातु ते ॥

viṣṇur yoniṃ kalpayatu tvaṣṭā rūpāṇi piṃśatu ।
ā siñcatu prajāpatir dhātā garbhaṃ dadhātu te ॥

Let Vishnu, omnipresent life energy, strengthen and sustain your womb. Let Tvashta, Nature’s shaping power, form and finish the structure and function of all the organs of the foetus. Let Prajapati, father of all living creatures nourish and energise the foetus. Let Dhata, cosmic sustainer, hold and sustain the foetus to maturity.

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5.25.6

यद् वेद राजा वरुणो यद् वा देवी सरस्वती ।
यद् इन्द्रो वृत्रहा वेद तद् गर्भकरणं पिब ॥

yad veda rājā varuṇo yad vā devī sarasvatī ।
yad indro vṛtrahā veda tad garbhakaraṇaṃ piba ॥

Whatever liquid energy and vitality, the ruling Varuna, sun and waters, hold, whatever energy and intelligence mother Sarasvati holds, whatever energy and power Indra, destroyer of darkness and evil, has, all that vitality, intelligence and energy which feeds and forms the foetus, O mother, receive and assimilate from nature.

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5.25.7

गर्भो अस्य् ओषधीनां गर्भो वनस्पतीनाम् ।
गर्भो विश्वस्य भूतस्य सो अग्ने गर्भम् एह धाः ॥

garbho asy oṣadhīnāṃ garbho vanaspatīnām ।
garbho viśvasya bhūtasya so agne garbham eha dhāḥ ॥

O Agni, vitality of life, you are the life sustainer of herbs, you are the life sustainer of trees, you are the life sustainer of all living beings of the world. Pray sustain and mature the foetus here in the womb.

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5.25.8

अधि स्कन्द वीरयस्व गर्भम् आ धेहि योन्याम् ।
वृषासि वृष्ण्यावन् प्रजायै त्वा नयामसि ॥

adhi skanda vīrayasva garbham ā dhehi yonyām ।
vṛṣāsi vṛṣṇyāvan prajāyai tvā nayāmasi ॥

Rise, O man, be valiant, and place the seed in the womb. You are strong and profuse in manliness. We exhort you only for procreation.

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5.25.9

वि जिहीष्व बार्हत्सामे गर्भस् ते योनिम् आ शयाम् ।
अदुष् टे देवाः पुत्रं सोमपा उभयाविनम् ॥

vi jihīṣva bārhatsāme garbhas te yonim ā śayām ।
aduṣ ṭe devāḥ putraṃ somapā ubhayāvinam ॥

Wax with the divine joy of hymnal divinity, and let the seed be placed in the womb. May the divinities of nature and humanity, all lovers and protectors of creative Soma bless you with noble progeny for both of us.

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5.25.10

धातः श्रेष्ठेन रूपेणास्या नार्या गवीन्योः ।
पुमांसं पुत्रम् आ धेहि दशमे मासि सूतवे ॥

dhātaḥ śreṣṭhena rūpeṇāsyā nāryā gavīnyoḥ ।
pumāṃsaṃ putram ā dhehi daśame māsi sūtave ॥

O Dhata, sustainer of all living beings, pray sustain and mature virile progeny with noblest form and character in the womb of this mother between her groins to be bom on maturation in the tenth month.

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5.25.11

त्वष्टः श्रेष्ठेन रूपेणास्या नार्या गवीन्योः ।
पुमांसं पुत्रम् आ धेहि दशमे मासि सूतवे ॥

tvaṣṭaḥ śreṣṭhena rūpeṇāsyā nāryā gavīnyoḥ ।
pumāṃsaṃ putram ā dhehi daśame māsi sūtave ॥

O Tvashta, maker of forms, pray form and mature virile progeny with noblest form and character in the womb of this mother between her groins to be bom on maturation in the tenth month.

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5.25.12

सवितः श्रेष्ठेन रूपेणास्या नार्या गवीन्योः ।
पुमांसं पुत्रम् आ धेहि दशमे मासि सूतवे ॥

savitaḥ śreṣṭhena rūpeṇāsyā nāryā gavīnyoḥ ।
pumāṃsaṃ putram ā dhehi daśame māsi sūtave ॥

O Savita, lord creator, sustain and mature virile progeny with noblest form and character in the womb of this mother between her groins to be born on maturation in the tenth month.

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5.25.13

प्रजापते श्रेष्ठेन रूपेणास्या नार्या गवीन्योः ।
पुमांसं पुत्रम् आ धेहि दशमे मासि सूतवे ॥

prajāpate śreṣṭhena rūpeṇāsyā nāryā gavīnyoḥ ।
pumāṃsaṃ putram ā dhehi daśame māsi sūtave ॥

O Prajapati, universal father of the children of nature and humanity, sustain and mature virile progeny with noblest form and character in the womb of this mother between her groins to be bom on maturation in the tenth month.

Atharvaveda 5.26 · 12 mantras

5.26.1

यजूंषि यज्ञे समिधः स्वाहाग्निः प्रविद्वान् इह वो युनक्तु ॥

yajūṃṣi yajñe samidhaḥ svāhāgniḥ pravidvān iha vo yunaktu ॥

May Agni, learned scholar and enlightened scientist of yajna, light the samits, holy fuel, and fragrant materials and use the verses of Yajurveda here in this yajna in the home for you, i.e., inmates of the house. This is my prayer in truth of thought, word and deed.

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5.26.2

युनक्तु देवः सविता प्रजानन्न् अस्मिन् यज्ञे महिषः स्वाहा ॥

yunaktu devaḥ savitā prajānann asmin yajñe mahiṣaḥ svāhā ॥

May the generous Savita, all inspiring creative genius, mighty potent and all aware, use the verses of Yajurveda and fragrant havis here in this yajna in the home. This is my prayer and submission in truth of heart and soul.

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5.26.3

इन्द्र उक्थामदान्य् अस्मिन् यज्ञे प्रविद्वान् युनक्तु सुयुजः स्वाहा ॥

indra ukthāmadāny asmin yajñe pravidvān yunaktu suyujaḥ svāhā ॥

May the eminent scholar and friendly companion, Indra, use inspiring and exhilarating hymns of the Veda in this yajna here in the home. This is my prayer and submission in truth of heart and soul.

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5.26.4

प्रैषा यज्ञे निविदः स्वाहा शिष्टाः पत्नीभिर् वहतेह युक्ताः ॥

praiṣā yajñe nividaḥ svāhā śiṣṭāḥ patnībhir vahateha yuktāḥ ॥

May eminent men of initiative, learned scholars and cultured pioneers of the science of yajna with their wives join and conduct this yajna here in the home. This is my earnest prayer and submission.

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5.26.5

छन्दांसि यज्ञे मरुतः स्वाहा मातेव पुत्रं पिपृतेह युक्ताः ॥

chandāṃsi yajñe marutaḥ svāhā māteva putraṃ pipṛteha yuktāḥ ॥

May the Maruts, vibrant brave and heroic people, join us in this yajna and, like mother for the child, bring us fulfilment of the Vedic prayers and cherished ambitions. This is my prayer and submission in truth.

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5.26.6

एयम् अगन् बर्हिषा प्रोक्षणीभिर् यज्ञं तन्वानादितिः स्वाहा ॥

eyam agan barhiṣā prokṣaṇībhir yajñaṃ tanvānāditiḥ svāhā ॥

May inviolable mother Aditi with yajna sanctities and fragrances come and join us extending this yajna with her showers of blessings. This is my prayer and submission in all sincerity.

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5.26.7

विष्णुर् युनक्तु बहुधा तपांस्य् अस्मिन् यज्ञे सुयुजः स्वाहा ॥

viṣṇur yunaktu bahudhā tapāṃsy asmin yajñe suyujaḥ svāhā ॥

May Vishnu, omnipresent spirit of divinity, the sage of universal love, companionable friend, bring us manifold disciplines of austerity and join us in this yajna. This is my prayer and submission in truth.

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5.26.8

त्वष्टा युनक्तु बहुधा नु रूपा अस्मिन् यज्ञे युनक्तु सुयुजः स्वाहा ॥

tvaṣṭā yunaktu bahudhā nu rūpā asmin yajñe yunaktu suyujaḥ svāhā ॥

May Tvashta, formative spirit of nature, and the man of subtle and refined thoughts and forms, companionable friend, come, join us in this yajna and bless us with many forms of yajna and yajnic achievements. This is my prayer and submission in truth.

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5.26.9

भगो युनक्त्वाशिषो न्व् अस्मा अस्मिन् यज्ञे प्रविद्वान् युनक्तु सुयुजः स्वाहा ॥

bhago yunaktvāśiṣo nv asmā asmin yajñe pravidvān yunaktu suyujaḥ svāhā ॥

May Bhaga, divine spirit of prosperity, holy and companionable friend, join us in this yajna and bring us divine blessings. Let the eminent scholar, friendly and cooperative, join us in this yajna and bring us manifold advantages. This is my prayer and submission in earnest.

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5.26.10

सोमो युनक्तु बहुधा पयांस्य् अस्मिन् यज्ञे सुयुजः स्वाहा ॥

somo yunaktu bahudhā payāṃsy asmin yajñe suyujaḥ svāhā ॥

May Soma, divine spirit of peace and bliss, the man of peace and joy, spontaneous cooperative friend, join us here in this yajna and lead us to many forms of new exhilarating and dynamic ways of wealth and peaceful joy. This is my earnest prayer and submission.

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5.26.11

इन्द्रो युनक्तु बहुधा पयांस्य् अस्मिन् यज्ञे सुयुजः स्वाहा ॥

indro yunaktu bahudhā payāṃsy asmin yajñe suyujaḥ svāhā ॥

May Indra, spirit of omnipotence, and man of power and initiative, real companion friend, come and join this yajna and bring us manifold powers and new possibilities. This is my prayer and submission in right earnest.

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5.26.12

अश्विना ब्रह्मणा यातम् अर्वाञ्चौ वषट्कारेण यज्ञं वर्धयन्तौ ।
बृहस्पते ब्रह्मणा याह्य् अर्वाङ् यज्ञो अयं स्वर् इदं यजमानाय स्वाहा ॥

aśvinā brahmaṇā yātam arvāñcau vaṣaṭkāreṇa yajñaṃ vardhayantau ।
bṛhaspate brahmaṇā yāhy arvāṅ yajño ayaṃ svar idaṃ yajamānāya svāhā ॥

O Ashvins, complementarities of natural dynamics, dynamic men and women, come straight with divine knowledge and promote the yajna with ever new and more productive holy inputs. O Brhaspati, Spirit of Infinity, O scholar of divine knowledge, come straight with the universal knowledge and possibilities revealed in the Veda. May this yajna be rising high to the regions of light and bliss for the yajamana and his new home. This is my prayer and submission in right earnest.

Atharvaveda 5.27 · 12 mantras

5.27.1

ऊर्ध्वा अस्य समिधो भवन्त्य् ऊर्ध्वा शुक्रा शोचीष्य् अग्नेः ।
द्युमत्तमा सुप्रतीकः ससूनुस् तनूनपाद् असुरो भूरिपाणिः ॥

ūrdhvā asya samidho bhavanty ūrdhvā śukrā śocīṣy agneḥ ।
dyumattamā supratīkaḥ sasūnus tanūnapād asuro bhūripāṇiḥ ॥

High are the fuel sticks of this Agni in flames, high, radiant and pure its lights. Most refulgent, most glorious, assisted by many noble active forces, it is infallible and inviolable in body, highly energetic and boundless in power and force. (Agni is a metaphor. It stands for self-refulgent Divinity, brilliant leader, sagely scholar and any such other leading power.)

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5.27.2

देवो देवेषु देवः पथो अनक्ति मध्वा घृतेन ॥

devo deveṣu devaḥ patho anakti madhvā ghṛtena ॥

Divine among divinities, self-refulgent and generous, it opens and illumines new paths of life and sprinkles them with honey sweets of light and ghrta.

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5.27.3

मध्वा यज्ञम् नक्षति प्रैणानो नराशंसो अग्निः सुकृद् देवः सविता विश्ववारः ॥

madhvā yajñam nakṣati praiṇāno narāśaṃso agniḥ sukṛd devaḥ savitā viśvavāraḥ ॥

Self-refulgent Agni, admired and adored by humanity, energises, advances and beautifies yajna and yajnic operations of human karma with honey sweets of beauty and dignity. Noble performer, refulgent illuminator, creative inspirer, Agni is the universal choice of human love and exaltation.

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5.27.4

अछायम् एति शवसा घृता चिद् ईदानो वह्निर् नमसा ॥

achāyam eti śavasā ghṛtā cid īdāno vahnir namasā ॥

This Agni, carrier and advancer of yajna, loved, adored and served with ghrta, yajnic food and devotion, goes forward with full power and glory of light.

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5.27.5

अग्निः स्रुचो अध्वरेषु प्रयक्षु स यक्षद् अस्य महिमानम् अग्नेः ॥

agniḥ sruco adhvareṣu prayakṣu sa yakṣad asya mahimānam agneḥ ॥

Agni is to be loved, served and worshipped in yajna with offers of oblations with ladlefuls of ghrta. Let the yajamana recognise, honour and internalise the grandeur of this divine Agni.

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5.27.6

तरी मन्द्रासु प्रयक्षु वसवश् चातिष्ठन् वसुधातरश् च ॥

tarī mandrāsu prayakṣu vasavaś cātiṣṭhan vasudhātaraś ca ॥

Agni is the saviour, adorable, and to be honoured by yajna in matters of life Dnd on occasions of joy and celebration. More liberal and greater sustainer of life and life’s wealth than the sustainers it is, because the life supports themselves are supported by Agni.

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5.27.7

द्वारो देवीर् अन्व् अस्य विश्वे व्रतं रक्षन्ति विश्वहा ॥

dvāro devīr anv asya viśve vrataṃ rakṣanti viśvahā ॥

All the doors of divine experience and knowledge of the world such as the organs of sense, understanding and judgement follow, abide by and maintain the discipline of its law without relent, all the time.

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5.27.8

उरुव्यचसाग्नेर् धाम्ना पत्यमाने ।
आ सुष्वयन्ती यजते उपाके उषासानक्तेमं यज्ञम् अवताम् अध्वरम् नः ॥

uruvyacasāgner dhāmnā patyamāne ।
ā suṣvayantī yajate upāke uṣāsānaktemaṃ yajñam avatām adhvaram naḥ ॥

Receiving their light, power and parental efficacy for us from the wide expansive splendour of divine Agni, the night and dawn, blissful sisterly divinities moving on together, may, we pray, protect and promote this our yajna of love and non-violent advancement of humanity and the environment.

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5.27.9

दैवा होतार ऊर्ध्वम् अध्वरं नो ऽग्नेर् जिह्वयाभि गृनत गृनता नः स्विष्टये ।
तिस्रो देवीर् बर्हिर् एदं सदन्ताम् इडा सरस्वती मही भारती गृणाना ॥

daivā hotāra ūrdhvam adhvaraṃ no 'gner jihvayābhi gṛnata gṛnatā naḥ sviṣṭaye ।
tisro devīr barhir edaṃ sadantām iḍā sarasvatī mahī bhāratī gṛṇānā ॥

May the divine yajna performers of nature and humanity promote and exalt our yajna of love, non-violence and socio-natural cohesion by the rising flames of Agni and the vaulting words of divinity, and thus may they promote and exalt our yajna for our common good. And may the three great divinities, Ida, Sarasvati and Bharati, divine Nature, divine knowledge and divine ethics and policy of holistic nature emanating from absolute divinity, Vedic knowledge and the sanctity of great living existence, seated on this vedi of our yajna of the social human order promote and bless us and our yajnic programme.

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5.27.10

तन् नस् तुरीपम् अद्भुतं पुरुक्षु ।
देव त्वष्टा रायस् पोषं वि ष्य नाभिम् अस्य ॥

tan nas turīpam adbhutaṃ purukṣu ।
deva tvaṣṭā rāyas poṣaṃ vi ṣya nābhim asya ॥

May divine Tvashta, creator and maker of refined forms and institutions, create and grant us that abundant, wonderful wealth, energy and food for body, mind and soul that grows fast for all, place it at the centre-vedi of the social order, open up doors of prosperity and relieve us of all want and suffering.

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5.27.11

वनस्पते ऽव सृजा रराणः ।
त्मना देवेभ्यो अग्निर् हव्यं शमिता स्वदयतु ॥

vanaspate 'va sṛjā rarāṇaḥ ।
tmanā devebhyo agnir havyaṃ śamitā svadayatu ॥

O Vanaspati, lord of nature, protector and promoter of forest, botanist of high order, happy and enthusiastic at heart, with your very soul create and release for the devas, divinities of nature and nobilities of humanity, all dedicated to yajna, holy and refined materials for inputs of the yajna of development, and Agni, enlightened spirit of the nation, lover of peace and stability, would be delighted with the state of society and its prosperity.

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5.27.12

अग्ने स्वाहा कृणुहि जातवेदः ।
इन्द्राय यज्ञं विश्वे देवा हविर् इदं जुषन्ताम् ॥

agne svāhā kṛṇuhi jātavedaḥ ।
indrāya yajñaṃ viśve devā havir idaṃ juṣantām ॥

Agni, lord of world knowledge take this holy offering and, in all holiness and sincerity, refine and raise the yajna to the grace and glory of Indra, spirit of power and prosperity of humanity. And may all the Devas of nature and humanity share this holy gift and rejoice.

Atharvaveda 5.28 · 14 mantras

5.28.1

नव प्राणान् नवभिः सं मिमीते दीर्घायुत्वाय शतशारदाय ।
हरिते त्रीणि रजते त्रीण्य् अयसि त्रीणि तपसाविष्टितानि ॥

nava prāṇān navabhiḥ saṃ mimīte dīrghāyutvāya śataśāradāya ।
harite trīṇi rajate trīṇy ayasi trīṇi tapasāviṣṭitāni ॥

Lord Almighty joins nine pranic energies in proper accord with nine for a long life of hundred years, three in gold, three in silver and three in iron are integrated in accordance with the quality and intensity of nature and character in relation to natural law and discipline. (Gold, silver and iron are concrete versions of the Sattva, Rajas and Tamas variations of personality.) This sukta presents a symbolic vision of the relation of human personality with nature. It also presents a symbolic interpretation of the three threefold threads of the sacred yajnopavita as our link with life. Prana energisSs all our human faculties at the rational, emotional and instinctive levels. All these three are further classified into sattvic, Rajasic and Tamasic levels of high, medium, and low order. The division thus is ninefold. Prana energises all of them in accordance with the character and intensity of each. Basically prana is one as personality too is one. The three sacred threads, each of them threefold, of the yajnopavita symbolise the relationship of the spiritual, intellectual and familial sides of our personality to the divine, educational and procreative sides of life, reminding us of our obligations: worship of God, gratitude to teachers and seniors, and respect to our parents with affectionate service. Just as nine orders of prana are at source one, and nine variations of personality are one, just so the 3x3 threads of the yajnopavita are three circulations of one thread knotted at the point where the beginning and the end of the thread coincide. The knot is known as divine, Brahma knot. Aspects of the life-prana symbolism and the significance of the sacred thread in relation to life and duty are reflected in the mantras.

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5.28.2

अग्निः सूर्यश् चन्द्रमा भूमिर् आपो द्यौर् अन्तरिक्षं प्रदिशो दिशश् च ।
आर्तवा ऋतुभिः संविदाना अनेन मा त्रिवृता पारयन्तु ॥

agniḥ sūryaś candramā bhūmir āpo dyaur antarikṣaṃ pradiśo diśaś ca ।
ārtavā ṛtubhiḥ saṃvidānā anena mā trivṛtā pārayantu ॥

May Agni, vital heat, sun, moon, earth, waters, solar regions, middle regions, four quarters of space, and the interdirections, all these nine accordant with the seasons and through all seasons take me successfully across the course of life by this triple armour of pranic energy, the course symbolised by the triple yajnopavita. (Nine aspects of nature accordant with the seasons, and nine orders of our personality are related here through the intermediacy of prana. Nine orders of personality may be interpreted as our rational, emotional and instinctive life lived at sattvic, rajasic and tamasic level or the physical, mental and spiritual life lived at three levels. All the nine orders of personality, nine orders of nature and nine orders of prana are to be harmonious and in accord with the seasons of the year and seasons of life from the first to the last days of life. Yajnopavita symbolises the living across the course of life: First twenty five years of Brahmacharya for study and preparation, next twenty five years of Grhastha for family life, next twenty five years of Banaprastha in retirement, all symbolised by three threads of the yajnopavita. In the fourth phase of twenty five years of Sanyasa, the yajnopavita is relinquished because life and nature-better call it personality and nature-are identified, beyond the relationship, symbol and symbolised are one.)

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5.28.3

त्रयः पोषास् त्रिवृति श्रयन्ताम् अनक्तु पूषा पयसा घृतेन ।
अन्नस्य भूमा पुरुषस्य भूमा भूमा पशूनां त इह श्रयन्ताम् ॥

trayaḥ poṣās trivṛti śrayantām anaktu pūṣā payasā ghṛtena ।
annasya bhūmā puruṣasya bhūmā bhūmā paśūnāṃ ta iha śrayantām ॥

May three orders of growth and abundance abide in the threefold order of pranic energy from the heavens, skies and earth, and symbolically in the threefold yajnopavita, and may the divine spirit of cosmic nourishment, growth and abundance, Pusha, bless us with water, milk and ghrta. May abundance of food and energy, abundance of people, and abundance of wealth and animals abide here in this life. (The symbolic reference to threefold yajnopavita enjoins that along with prayer man has to justify prayer with effort and action as well. The yajnopavita is not only a human privilege, it is also a divine commandment. One who fails to keep the commandment for knowledge, action and prayer for potential beyond actual strength and performance fails to honour the privilege and falls from the privilege.)

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5.28.4

इमम् आदित्या वसुना सम् उक्षतेमम् अग्ने वर्धय ववृधानः ।
इमम् इन्द्र सं सृज वीर्येणास्मिन् त्रिवृच् छ्रयतां पोषयिष्णु ॥

imam ādityā vasunā sam ukṣatemam agne vardhaya vavṛdhānaḥ ।
imam indra saṃ sṛja vīryeṇāsmin trivṛc chrayatāṃ poṣayiṣṇu ॥

O Adityas, lights of the sun over the year, shower this soul with the wealth of light and vitality. O Agni, energy and fertility of mother earth, growing, rising and raising, advance this soul in prosperity. O Indra, cosmic energy of the middle regions of the sky, strengthen and exhilarate this soul with valour and creative splendour. O Lord Supreme, let the triple armour of light, power and prosperity of the three cosmic regions abide here in the soul, advancing and exalting the person. (The yajnopavita also has been interpreted as the triple armour.)

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5.28.5

भूमिष् ट्वा पातु हरितेन विश्वभृद् अग्निः पिपर्त्व् अयसा सजोषाः ।
वीरुद्भिष् टे अर्जुनं संविदानं दक्षं दधातु सुमनस्यमानम् ॥

bhūmiṣ ṭvā pātu haritena viśvabhṛd agniḥ pipartv ayasā sajoṣāḥ ।
vīrudbhiṣ ṭe arjunaṃ saṃvidānaṃ dakṣaṃ dadhātu sumanasyamānam ॥

O wearer of the triple armour, may Bhumi, the world of expansive existence, protect and promote you with the golden glory of higher life. May Agni, spirit and energy of the earth, loving and companionable, which holds and sustains the world of life, bless you with the strength of steel. And may the middle regions, with herbs and trees which they bless with sap, bear and bring for you the silver sense of lovely peace and joy of mind and life’s expertise worthy of love and value.

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5.28.6

त्रेधा जातम् जन्मनेदं हिरण्यम् अग्नेर् एकं प्रियतमं बभूव सोमस्यैकं हिंसितस्य परापतत् ।
अपाम् एकं वेधसां रेत आहुस् तत् ते हिरण्यं त्रिवृद् अस्त्व् आयुषे ॥

tredhā jātam janmanedaṃ hiraṇyam agner ekaṃ priyatamaṃ babhūva somasyaikaṃ hiṃsitasya parāpatat ।
apām ekaṃ vedhasāṃ reta āhus tat te hiraṇyaṃ trivṛd astv āyuṣe ॥

This golden glory of life’s strength and splendour is bom three-way from the very beginning of life: One is the dearest darling of Agni and the profuse generosity of earth, the other one is born of Soma crushed, descended from the moon and reflected from the sun, and yet another one, they say, is the living essence of cosmic waters and universal intelligence of Nature. And that is the golden glory for you, threefold, the triple armour for you, for health and long age.

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5.28.7

त्र्यायुषं जमदग्नेः कश्यपस्य त्र्यायुषम् ।
त्रेधामृतस्य चक्षणं त्रीण्य् आयूंषि ते ऽकरम् ॥

tryāyuṣaṃ jamadagneḥ kaśyapasya tryāyuṣam ।
tredhāmṛtasya cakṣaṇaṃ trīṇy āyūṃṣi te 'karam ॥

Triple and thrice brilliant is the life of Jamadagni, the man of fiery tempered vitality of Brahmacharya. Triple and thrice far reaching is the life of Kashyapa, the man of universal vision and wisdom. Threefold is the voice of the Lord of Immortality: “I have created and ordained triple threefold span of life for you”, life of knowledge, action and worship for three to four hundred years.

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5.28.8

त्रयः सुपर्णास् त्रिवृता यद् आयन्न् एकाक्षरम् अभिसंभूय शक्राः ।
प्रत्य् औहन् मृत्युम् अमृतेन साकम् अन्तर्दधाना दुरितानि विश्वा ॥

trayaḥ suparṇās trivṛtā yad āyann ekākṣaram abhisaṃbhūya śakrāḥ ।
praty auhan mṛtyum amṛtena sākam antardadhānā duritāni viśvā ॥

Three mighty sojourners wearing the triple armour of Jnana (knowledge), Karma (right action) and Bhakti (divine worship), who rise, having self-realised the spirit and presence of the One Imperishable Om, transcend the fear and pain of death at a single stroke by the vision of Immortality after they have overcome all the negativities and fluctuations of material existence within. (Three sojours: Jnana yogis. Karma yogis and Bhakti yogis, or Vasu, Rudra and Aditya scholars, or senses, mind and soul.)

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5.28.9

दिवस् त्वा पातु हरितं मध्यात् त्वा पात्व् अर्जुनम् ।
भूम्या अयस्मयं पातु प्रागाद् देवपुरा अयम् ॥

divas tvā pātu haritaṃ madhyāt tvā pātv arjunam ।
bhūmyā ayasmayaṃ pātu prāgād devapurā ayam ॥

May the golden glory of nature’s sattva protect and promote you from the region of heaven. May the silver beauty of nature’s rajas protect and promote you from the middle region. May the iron strength of nature’s tamas protect and promote you from the regions of the earth. Thus does this soul reach the region of divinities.

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5.28.10

इमास् तिस्रो देवपुरास् तास् त्वा रक्षन्तु सर्वतः ।
तास् त्वं बिभ्रद् वर्चस्व्य् उत्तरो द्विषतां भव ॥

imās tisro devapurās tās tvā rakṣantu sarvataḥ ।
tās tvaṃ bibhrad varcasvy uttaro dviṣatāṃ bhava ॥

These three, golden glory of the Sattva of nature, silver beauty of the Rajas of nature, and iron strength of the Tamas of nature, are the divine stages of the soul’s progress. Bearing these, wearing this triple armour of protection and progress, brilliant and enlightened, rise higher and keep all hate and jealousy down and defeated. May all these, all-ways, protect you against all negativities.

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5.28.11

पुरं देवानाम् अमृतं हिरण्यम् य आबेधे प्रथमो देवो अग्रे ।
तस्मै नमो दश प्राचीः कृणोम्य् अनु मन्यतां त्रिवृद् आबधे मे ॥

puraṃ devānām amṛtaṃ hiraṇyam ya ābedhe prathamo devo agre ।
tasmai namo daśa prācīḥ kṛṇomy anu manyatāṃ trivṛd ābadhe me ॥

That eternal and immortal Spirit of the universe wrapped in golden mystery is the seat of divinities which the prime cause of the universe, self-refulgent and self-manifest Brahman, brings into manifestation, first. To that Spirit omnipresent in all ten directions, I do homage. May the Spirit of three-matras, OM, graciously accept me as I bind myself to the discipline of the threefold sacred thread. Pray, bless me and my resolution.

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5.28.12

आ त्वा चृतत्व् अर्यमा पूषा बृहस्पतिः ।
अहर्जातस्य यन् नाम तेन त्वाति चृतामसि ॥

ā tvā cṛtatv aryamā pūṣā bṛhaspatiḥ ।
aharjātasya yan nāma tena tvāti cṛtāmasi ॥

O seeker of light and wisdom, may Aryama, divine path maker, Pusha, lord of life’s nourishment, and Brhaspati, lord of infinity, accept you into the filial bond. We accept you and enfold you in that open ended and expansive light and brilliance which is the innate and essential nature and character of the sun which daily rises with new splendour.

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5.28.13

ऋतुभिष् ट्वार्तवैर् आयुषे वर्चसे त्वा ।
संवत्सरस्य तेजसा तेन संहनु कृण्मसि ॥

ṛtubhiṣ ṭvārtavair āyuṣe varcase tvā ।
saṃvatsarasya tejasā tena saṃhanu kṛṇmasi ॥

For the light of life and a long age of health and refinement in accord with the seasons, with all gifts of the seasons, we strengthen you and temper you with that splendour of the yearly course of the sun which would make you inviolable against all injustice and opposition.

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5.28.14

घृताद् उल्लुप्तम् मधुना समक्तं भूमिदृंहम् अच्युतम् पारयिष्णु ।
भिन्दत् सपत्नान् अधरांश् च कृण्वद् आ मा रोह महते सौभगाय ॥

ghṛtād ulluptam madhunā samaktaṃ bhūmidṛṃham acyutam pārayiṣṇu ।
bhindat sapatnān adharāṃś ca kṛṇvad ā mā roha mahate saubhagāya ॥

O man, born of light, refined with sweets as honey, firm as earth, immovable, eager to lead and cross the seas, breaking through adversaries and defeating opposition and evil, come, rise with me for self-fulfilment and well being of high order.

Atharvaveda 5.29 · 15 mantras

5.29.1

पुरस्ताद् युक्तो वह जातवेदो ऽग्ने विद्धि क्रियमाणम् यथेदम् ।
त्वं भिषग् भेषजस्यासि कर्ता त्वया गाम् अश्वं पुरुषं सनेम ॥

purastād yukto vaha jātavedo 'gne viddhi kriyamāṇam yathedam ।
tvaṃ bhiṣag bheṣajasyāsi kartā tvayā gām aśvaṃ puruṣaṃ sanema ॥

O Agni, Jataveda, general physician of comprehensive knowledge of disease and medicine, come as appointed in advance, know what it is now to be done. You are the physician, you are the maker of the medicine. By you, your knowledge and application, let us have a nation of healthy people, fertile cows and fleet horses.

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5.29.2

तथा तद् अग्ने कृणु जातवेदो विश्वेभिर् देवैः सह संविदानः ।
यो नो दिदेव यतमो जघास यथा सो अस्य परिधिष् पताति ॥

tathā tad agne kṛṇu jātavedo viśvebhir devaiḥ saha saṃvidānaḥ ।
yo no dideva yatamo jaghāsa yathā so asya paridhiṣ patāti ॥

O Agni, Jataveda, since you know and meet all brilliant scholars and specialists and you know all the divine herbs and sanatives of the world, decide and do that what you would so that whatever ailment and disease vexes us and consumes our health is eliminated to the last bounds of its effect.

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5.29.3

यथा सो अस्य परिधिष् पताति तथा तद् अग्ने कृणु जातवेदः ।
विश्वेभिर् देवैर् सह संविदानः ॥

yathā so asya paridhiṣ patāti tathā tad agne kṛṇu jātavedaḥ ।
viśvebhir devair saha saṃvidānaḥ ॥

Agni, Jataveda, in order that the disease with its cause be eliminated to the bounds of its prevalence. do that what you decide but in consultation with all the brilliant scholars and specialists in the field and with the joint consolidated knowledge of all the divine herbs and sanatives you know.

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5.29.4

अक्ष्यौ नि विध्य हृदयं नि विध्य जिह्वां नि तृन्द्धि प्र दतो मृणीहि ।
पिशाचो अस्य यतमो जघासाग्ने यविष्ठ प्रति शृणीहि ॥

akṣyau ni vidhya hṛdayaṃ ni vidhya jihvāṃ ni tṛnddhi pra dato mṛṇīhi ।
piśāco asya yatamo jaghāsāgne yaviṣṭha prati śṛṇīhi ॥

Agni, whoever or whatever the blood sucking agent of the enemy, fix it in the eyes, pierce the heart, pierce the tongue, break the teeth. Whatever or whoever vexes and consumes us, O most youthful defender, break that down to dust.

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5.29.5

यद् अस्य हृतं विहृतं यत् पराभृतम् आत्मनो जग्धं यतमत् पिशाचैः ।
तद् अग्ने विद्वान् पुनर् आ भर त्वं शरीरे मांसम् असुम् एरयामः ॥

yad asya hṛtaṃ vihṛtaṃ yat parābhṛtam ātmano jagdhaṃ yatamat piśācaiḥ ।
tad agne vidvān punar ā bhara tvaṃ śarīre māṃsam asum erayāmaḥ ॥

O Agni, Jataveda, learned physician, whatever of the health of body and mind of this person has been taken off, eaten up or robbed away by the blood sucking devils, that you repair, replenish and restore to full health. Let us rebuild and restore the muscle and pranic energy in the patient’s body.

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5.29.6

आमे सुपक्वे शबले विपक्वे यो मा पिशाचो अशने ददम्भ ।
तद् आत्मना प्रजया पिशाचा वि यातयन्ताम् अगदो ऽयम् अस्तु ॥

āme supakve śabale vipakve yo mā piśāco aśane dadambha ।
tad ātmanā prajayā piśācā vi yātayantām agado 'yam astu ॥

Whatever polluting and life threatening germs enter and pollute our food—whether raw, cooked, half cooked, fully cooked—and damage our health, let these be countered and destroyed in themselves and with their further growth, and let this patient be restored to good health.

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5.29.7

क्षिरे मा मन्थे यतमो ददम्भाकृष्टपच्ये अशने धान्ये यः ।
तद् आत्मना प्रजया पिशाचा वि यातयन्ताम् अगदो ऽयम् अस्तु ॥

kṣire mā manthe yatamo dadambhākṛṣṭapacye aśane dhānye yaḥ ।
tad ātmanā prajayā piśācā vi yātayantām agado 'yam astu ॥

Whatever germs in milk, in butter milk or in wild grains enter our food and damage us, let these be countered and destroyed in themselves and with their further growth, and let the affected patient restored to good health.

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5.29.8

अपां मा पाने यतमो ददम्भ क्रव्याद् यातूनाम् शयने शयानम् ।
तद् आत्मना प्रजया पिशाचा वि यातयन्ताम् अगदो ऽयम् अस्तु ॥

apāṃ mā pāne yatamo dadambha kravyād yātūnām śayane śayānam ।
tad ātmanā prajayā piśācā vi yātayantām agado 'yam astu ॥

Of the flesh eating damagers, whatever germs of waters in our drink damage us, and whatever bugs or germs in bed infect the person sleeping there, let these be countered and destroyed in themselves and with their further growth, and let the person affected be restored to good health.

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5.29.9

दिवा मा नक्तं यतमो ददम्भ क्रव्याद् यातूनाम् शयने शयानम् ।
तद् आत्मना प्रजया पिशाचा वि यातयन्ताम् अगदो ऽयम् अस्तु ॥

divā mā naktaṃ yatamo dadambha kravyād yātūnām śayane śayānam ।
tad ātmanā prajayā piśācā vi yātayantām agado 'yam astu ॥

Of the life damagers whatever carnivorous insects or germs infect and damage me day or night sleeping in bed, let these be countered and destroyed, themselves and with their further growth, and let the perrson affected be restored to good health.

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5.29.10

क्रव्यादम् अग्ने रुधिरं पिशाचं मनोहनं जहि जातवेदः ।
तम् इन्द्रो वाजी वज्रेण हन्तु छिनत्तु सोमः शिरो अस्य धृष्णुः ॥

kravyādam agne rudhiraṃ piśācaṃ manohanaṃ jahi jātavedaḥ ।
tam indro vājī vajreṇa hantu chinattu somaḥ śiro asya dhṛṣṇuḥ ॥

Agni, Jataveda, whatever the life threatening insect and germ, whether in the flesh or in blood or mind damaging, destroy that. Let Indra, energy treatment, destroy that with strike of the current of adequate degree. Let Soma, regenerative sanative of irresistible power, break the head of the damager.

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5.29.11

सनाद् अग्ने मृणसि यातुधानान् न त्वा रक्षांसि पृतनासु जिग्युः ।
सहमूरान् अनु दह क्रव्यादो मा ते हेत्या मुक्षत दैव्यायाः ॥

sanād agne mṛṇasi yātudhānān na tvā rakṣāṃsi pṛtanāsu jigyuḥ ।
sahamūrān anu daha kravyādo mā te hetyā mukṣata daivyāyāḥ ॥

O Agni, physician, heat of fire, radiation of energy, you always destroy life-damaging elements of the environment. Negative forces never win against you in the battles of health and recovery. Pray burn up and destroy all life damaging insects and germs along with their roots and origin. Let none of them escape from the stroke of your life saving force.

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5.29.12

समाहर जातवेदो यद् धृतं यत् पराभृतम् ।
गात्राण्य् अस्य वर्धन्ताम् अंशुर् इवा प्यायताम् अयम् ॥

samāhara jātavedo yad dhṛtaṃ yat parābhṛtam ।
gātrāṇy asya vardhantām aṃśur ivā pyāyatām ayam ॥

O Jataveda, recover and consolidate whatever has been lost and robbed away. Let parts of the body system recover and grow like filaments of the lotus and be whole as phases of the moon. (The mantra suggests the possibility of the regeneration of vital organs also.)

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5.29.13

सोमस्येव जातवेदो अंशुर् आ प्यायताम् अयम् ।
अग्ने विरप्शिनं मेध्यम् अयक्ष्मं कृणु जीवतु ॥

somasyeva jātavedo aṃśur ā pyāyatām ayam ।
agne virapśinaṃ medhyam ayakṣmaṃ kṛṇu jīvatu ॥

Agni, Jataveda, let this patient recover and grow like filaments of the lotus and be whole like phases of the moon. Let him be fully healthy, strong, vigorous, fresh and free from negativities. Let him live his full

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5.29.14

एतास् ते अग्ने समिधः पिशाचजम्भनीः ।
तास् त्वं जुषस्व प्रति चैना गृहाण जातवेदः ॥

etās te agne samidhaḥ piśācajambhanīḥ ।
tās tvaṃ juṣasva prati cainā gṛhāṇa jātavedaḥ ॥

Agni, holy fire, these are your divine fuel sticks which burn and destroy life threatening forces of pollution and disease. O Jataveda, pray accept these into the lighted fire, love these, be happy and beneficent to us for health and purity.

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5.29.15

तार्ष्टाघीर् अग्ने समिधः प्रति गृह्णाह्य् अर्चिषा ।
जहातु क्रव्याद् रूपं यो अस्य मांसं जिहीर्षति ॥

tārṣṭāghīr agne samidhaḥ prati gṛhṇāhy arciṣā ।
jahātu kravyād rūpaṃ yo asya māṃsaṃ jihīrṣati ॥

O Agni, raised and rising in the vedi, pray accept these fuel sticks of trshtagha tree by the flames of fire so that the life damaging infection which consumes the flesh of this patient may give up its form and force and the patient may recover.

Atharvaveda 5.30 · 17 mantras

5.30.1

आवतस् त आवतः परावतस् त आवतः ।
इहैव भव मा नु गा मा पूर्वान् अनु गाः पितॄन् असुं बध्नामि ते दृढम् ॥

āvatas ta āvataḥ parāvatas ta āvataḥ ।
ihaiva bhava mā nu gā mā pūrvān anu gāḥ pitṝn asuṃ badhnāmi te dṛḍham ॥

energy against any danger which may be closer than the closest or farther than the farthest. Stay here, alive and strong. Do not follow the forefathers dead and gone. Do not follow the parents either, for they too would go earlier. Follow them alive and keep up their tradition.

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5.30.2

यत् त्वाभिचेरुः पुरुषः स्वो यद् अरणो जनः ।
उन्मोचनप्रमोचने उभे वाचा वदामि ते ॥

yat tvābhiceruḥ puruṣaḥ svo yad araṇo janaḥ ।
unmocanapramocane ubhe vācā vadāmi te ॥

If there be a person distant and wrong, or if there be a person, your own, who may do wrong, I speak to you about how to forestall the wrong or how to face it with confidence and overcome it.

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5.30.3

यद् दुद्रोहिथ शेपिषे स्त्रियै पुंसे अचित्त्या ।
उन्मोचनप्रमोचने उभे वाचा वदामि ते ॥

yad dudrohitha śepiṣe striyai puṃse acittyā ।
unmocanapramocane ubhe vācā vadāmi te ॥

Out of wantonness of mind, hate or anger, if you have sworn at, cursed or reviled a man or woman, I would speak and advise you both ways, how to forestall the evil or how to face it with self-confidence and overcome it.

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5.30.4

यत् एनसो मातृकृताच् छेषे पितृकृताच् च यत् ।
उन्मोचनप्रमोचने उभे वाचा वदामि ते ॥

yat enaso mātṛkṛtāc cheṣe pitṛkṛtāc ca yat ।
unmocanapramocane ubhe vācā vadāmi te ॥

And if you are suffering the consequences of sin committed by your father or mother, either way I would Speak and advise you how to forestall the effects or face them with success.

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5.30.5

यत् ते माता यत् ते पिता जमिर् भ्राता च सर्जतः ।
प्रत्यक् सेवस्व भेषजं जरदष्टिं कृणोमि त्वा ॥

yat te mātā yat te pitā jamir bhrātā ca sarjataḥ ।
pratyak sevasva bheṣajaṃ jaradaṣṭiṃ kṛṇomi tvā ॥

Whatever relief, sanative or medicament for healing your mother, father, sister, and brother prepare and offer you, accept and take that straight. I advise and strengthen you to live a full span of age with good health.

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5.30.6

इहैधि पुरुष सर्वेण मनसा सह ।
दूतौ यमस्य मानु गा अधि जीवपुरा इहि ॥

ihaidhi puruṣa sarveṇa manasā saha ।
dūtau yamasya mānu gā adhi jīvapurā ihi ॥

O man, stay here in life with all your mind and senses in full healthy order. Do not follow the messengers of death, let day and night pass without adversly affecting you. Go on in the celestial city of the spirit, living happy.

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5.30.7

अनुहूतः पुनर् एहि विद्वान् उदयनं पथः ।
आरोहणम् आक्रमणं जीवतोजीवतो ऽयनम् ॥

anuhūtaḥ punar ehi vidvān udayanaṃ pathaḥ ।
ārohaṇam ākramaṇaṃ jīvatojīvato 'yanam ॥

Called again, come again, knowing the path of dawn and ascent. To rise, to go forward on and on that is the orbit of life for every living person.

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5.30.8

मा बिभेर् न मरिष्यसि जरदष्टिं कृणोमि त्वा ।
निर् अवोचम् अहं यक्ष्मम् अङ्गेभ्यो अङ्गज्वरं तव ॥

mā bibher na mariṣyasi jaradaṣṭiṃ kṛṇomi tvā ।
nir avocam ahaṃ yakṣmam aṅgebhyo aṅgajvaraṃ tava ॥

Fear not, you shall not die. I have taught and strengthened you to live a full age of hundred years. I have taught you and I have eliminated the germinal roots of cancer, consumption and fever from every part of your body.

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5.30.9

अङ्गभेदो अङ्गज्वरो यश् च ते हृदयामयः ।
यक्ष्मः श्येन इव प्रापप्तद् वचा साढः परस्तराम् ॥

aṅgabhedo aṅgajvaro yaś ca te hṛdayāmayaḥ ।
yakṣmaḥ śyena iva prāpaptad vacā sāḍhaḥ parastarām ॥

Arthritis, consumptive fever of body parts, cardiac problems, cancer, all, devitalised and driven off through health education, have flown far away like a hawk.

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5.30.10

ऋषी बोधप्रतीबोधाव् अस्वप्नो यश् च जागृविः ।
तौ ते प्राणस्य गोप्तारौ दिवा नक्तं च जागृताम् ॥

ṛṣī bodhapratībodhāv asvapno yaś ca jāgṛviḥ ।
tau te prāṇasya goptārau divā naktaṃ ca jāgṛtām ॥

Knowledge and awareness by direct sense experience and inference and by creative response and memory are two visionary guards of personality which never sleep and keep awake. O man, they both are protectors of your life energy. Let these keep awake as life guards for you day and night.

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5.30.11

अयम् अग्निर् उपसद्य इह सूर्य उद् एतु ते ।
उदेहि मृत्योर् गम्भीरात् कृष्णाच् चित् तमसस् परि ॥

ayam agnir upasadya iha sūrya ud etu te ।
udehi mṛtyor gambhīrāt kṛṣṇāc cit tamasas pari ॥

This life energy is worthy of reverence. By virtue of this, your life’s spirit arises in the body. O Jiva, soul of life, rise beyond the deep cave of death and beyond the darkest of the dark and negation.

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5.30.12

नमो यमाय नमो अस्तु मृत्यवे नमः पितृभ्य उत ये नयन्ति ।
उत्पारणस्य यो वेद तम् अग्निं पुरो दधे ऽस्मा अरिष्टतातये ॥

namo yamāya namo astu mṛtyave namaḥ pitṛbhya uta ye nayanti ।
utpāraṇasya yo veda tam agniṃ puro dadhe 'smā ariṣṭatātaye ॥

Homage to Yama, lord ordainer of life and death. Homage be to death which leads to life’s renewal. Homage to Pitr pranas which carry us on and forward. That Agni, lord supreme of life and light, who knows the mystery of life and death and the transcendence from life and death, we keep upfront in mind for our ultimate well being and salvation.

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5.30.13

ऐतु प्राण ऐतु मन ऐतु चक्षुर् अथो बलम् ।
शरीरम् अस्य सम् विदां तत् पद्भ्यां प्रति तिष्ठतु ॥

aitu prāṇa aitu mana aitu cakṣur atho balam ।
śarīram asya sam vidāṃ tat padbhyāṃ prati tiṣṭhatu ॥

Let prana come, let mind come, let vision come and let energy come. Let consciousness come to the body and then let the person stand on the feet.

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5.30.14

प्राणेनाग्ने चक्षुषा सं सृजेमं सम् ईरय तन्वा सं बलेन ।
वेत्थामृतस्य मा नु गान् मा नु भूमिगृहो भुवत् ॥

prāṇenāgne cakṣuṣā saṃ sṛjemaṃ sam īraya tanvā saṃ balena ।
vetthāmṛtasya mā nu gān mā nu bhūmigṛho bhuvat ॥

O Agni, regenerate, recreate this person with pranas, with eye sight, let him move with strength and body. You know of life and mortality and immortality. Let him not go. Let him not fall to dust.

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5.30.15

मा ते प्राण उप दसन् मो अपानो ऽपि धायि ते ।
सूर्यस् त्वाधिपतिर् मृत्योर् उदायछतु रश्मिभिः ॥

mā te prāṇa upa dasan mo apāno 'pi dhāyi te ।
sūryas tvādhipatir mṛtyor udāyachatu raśmibhiḥ ॥

Your prana must not fail. Your apana must not be closed. May the sun, presiding light of life, revive and raise you with its rays.

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5.30.16

इयम् अन्तर् वदति जिह्वा बद्धा पनिष्पदा ।
त्वया यक्ष्मम् निर् अवोचं शतं रोपीश् च तक्मनः ॥

iyam antar vadati jihvā baddhā paniṣpadā ।
tvayā yakṣmam nir avocaṃ śataṃ ropīś ca takmanaḥ ॥

This quivering tongue, bound within the mouth, now speaks. I drive out the cancerous consumption from your body and silence a hundred fever pains that torment you.

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5.30.17

अयं लोकः प्रियतमो देवानाम् अपराजितः ।
यस्मै त्वम् इह मृत्यवे दिष्टः पुरुष जज्ञिषे ।
स च त्वानु ह्वयामसि मा पुरा जरसो मृथाः ॥

ayaṃ lokaḥ priyatamo devānām aparājitaḥ ।
yasmai tvam iha mṛtyave diṣṭaḥ puruṣa jajñiṣe ।
sa ca tvānu hvayāmasi mā purā jaraso mṛthāḥ ॥

This human world unsurpassed by any other is dearest of the divines, dedicated to which and destined to die, O man, you are bom here. You of that destiny and privilege, we call on to come and we pronounce: You must not die before you have had a full span of life unto perfect old age of ripeness.

Atharvaveda 5.31 · 12 mantras

5.31.1

यां ते चक्रुर् आमे पात्रे यां चक्रुर् मिश्रधान्ये ।
आमे मांसे कृत्यां यां चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te cakrur āme pātre yāṃ cakrur miśradhānye ।
āme māṃse kṛtyāṃ yāṃ cakruḥ punaḥ prati harāmi tām ॥

O man, O ruler, whatever mischief, pollution or poison, negative elements of nature or antisocial elements of society have done in respect of food and water, and whatever such they have done in various food grains or in raw fleshy fmits and other foods, all that I counter, render ineffective, and return to the mischief maker. (In certain interpretations this mantra, in fact the whole sukta has been made to appear as a magic Spell. But looked at carefully and scientifically, it reads like a report of the department of food control, water resources and vigilance.)

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5.31.2

यां ते चक्रुः कृकवाकाव् अजे वा यां कुरीरिणि ।
अव्यां ते कृत्यां याम् चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te cakruḥ kṛkavākāv aje vā yāṃ kurīriṇi ।
avyāṃ te kṛtyāṃ yām cakruḥ punaḥ prati harāmi tām ॥

Whatever mischief they have done to the cock and the peacock or to the goat and the ram or the sheep, that I counter, defuse and return to the doer (by way of punishment).

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5.31.3

यां ते चक्रुर् एकशफे पशूनाम् उभयादति ।
गर्दभे कृत्यां यां चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te cakrur ekaśaphe paśūnām ubhayādati ।
gardabhe kṛtyāṃ yāṃ cakruḥ punaḥ prati harāmi tām ॥

Whatever they have done to one hoof animals such as the horse or to animals of double teeth or to the donkey, all that I counter and return to the doer.

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5.31.4

यां ते चक्रुर् अमूलायां वलगं वा नराच्याम् ।
क्षेत्रे ते कृत्यां यां चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te cakrur amūlāyāṃ valagaṃ vā narācyām ।
kṣetre te kṛtyāṃ yāṃ cakruḥ punaḥ prati harāmi tām ॥

Whatever they have done to the amula and narachi herbs in secret, or whatever mischief they have done to the field, all that I counter and return to the

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5.31.5

यां ते चक्रुर् गार्हपत्ये पूर्वाग्नाव् उत दुश्चितः ।
शालायां कृत्यां याम् चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te cakrur gārhapatye pūrvāgnāv uta duścitaḥ ।
śālāyāṃ kṛtyāṃ yām cakruḥ punaḥ prati harāmi tām ॥

Whatever damage the evil at heart have done to the hearth and home, or to the sacred eastern fire, or to the house, all that I counter and return to the doer.

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5.31.6

यां ते चक्रुः सभायां याम् चक्रुर् अधिदेवने ।
अक्षेषु कृत्यां यां चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te cakruḥ sabhāyāṃ yām cakrur adhidevane ।
akṣeṣu kṛtyāṃ yāṃ cakruḥ punaḥ prati harāmi tām ॥

Whatever damage they do in the assembly or in gardens and play grounds, or whatever mischief they do in gambling dens, all that I counter and render back to the doer.

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5.31.7

यां ते चक्रुः सेनायां यां चक्रुर् इष्वायुधे ।
दुन्दुभौ कृत्यां यां चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te cakruḥ senāyāṃ yāṃ cakrur iṣvāyudhe ।
dundubhau kṛtyāṃ yāṃ cakruḥ punaḥ prati harāmi tām ॥

Whatever damage they do in the defence forces or in arms and ammunition or in reconnaissance and signals, all that I counter and recharge on the doer.

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5.31.8

यां ते कृत्याम् कूपे ऽवदधुः श्मशाने वा निचख्नुः ।
सद्मनि कृत्याम् यां चक्रुः पुनः प्रति हरामि ताम् ॥

yāṃ te kṛtyām kūpe 'vadadhuḥ śmaśāne vā nicakhnuḥ ।
sadmani kṛtyām yāṃ cakruḥ punaḥ prati harāmi tām ॥

Whatever damage they do to the water resources, or whatever evil they do and hide in the well or bury and conceal in the cremation ground, or whatever mischief they do in your own house, all that I counter and throw it on the head of the doer.

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5.31.9

यां ते चक्रुः पुरुषास्थे अग्नौ संकसुके च याम् ।
म्रोकं निर्दाहं क्रव्यादं पुनः प्रति हरामि ताम् ॥

yāṃ te cakruḥ puruṣāsthe agnau saṃkasuke ca yām ।
mrokaṃ nirdāhaṃ kravyādaṃ punaḥ prati harāmi tām ॥

Whatever damage they cause in human bones or in the form of destructive blazing fire, I counter and pay the saboteur, arsonist and the carnivore back in the same coin.

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5.31.10

अपथेना जभारैनां तां पथेतः प्र हिण्मसि ।
अधीरो मर्याधीरेभ्यः सं जभाराचित्त्या ॥

apathenā jabhāraināṃ tāṃ pathetaḥ pra hiṇmasi ।
adhīro maryādhīrebhyaḥ saṃ jabhārācittyā ॥

The mischief maker brought about the mischief by a crooked path. That mischief we undo and throw out by the correct path. Thoughtless fools out of ignorance and wantonness bring about such trouble for people of patient mind and fortitude.

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5.31.11

यश् चकार न शशाक कर्तुं शश्रे पादम् अङ्गुरिम् ।
चकार भद्रम् अस्मभ्यम् अभगो भगवद्भ्यः ॥

yaś cakāra na śaśāka kartuṃ śaśre pādam aṅgurim ।
cakāra bhadram asmabhyam abhago bhagavadbhyaḥ ॥

The fool that did the mischief, or wanted to do but was not able to accomplish it, after all broke his own leg and burnt his own fingers. Any way, the unfortunate wretch did good to us who, blest and fortunate, happy and prosperous, are now warned and stand on guard against mischief, sin and crime.

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5.31.12

कृत्याकृतं वलगिनं मूलिनं शपथेय्यम् ।
इन्द्रस् तं हन्तु महता वधेनाग्निर् विध्यत्व् अस्तया ॥

kṛtyākṛtaṃ valaginaṃ mūlinaṃ śapatheyyam ।
indras taṃ hantu mahatā vadhenāgnir vidhyatv astayā ॥

Let Indra, the ruler and all men of power and wisdom, with a mighty stroke of justice and punishment, eliminate the evil doer, secret saboteur, the rooted deceiver and the leader of the evil doers. Let Agni, far seeing commander of the police, and commander of the defence forces, fix and shoot him out with his weapon.