8. Kāṇḍa 8 — Life-force, victory and long life
Sūkta 1 — Ayu Devata, Brahma Rshi
Atharvaveda 8.1 · 21 mantras
8.1.1
अन्तकाय मृत्यवे नमः प्राना अपाना इह ते रमन्ताम् ।
इहायम् अस्तु पुरुषः सहासुना सूर्यस्य भागे अमृतस्य लोके ॥
antakāya mṛtyave namaḥ prānā apānā iha te ramantām ।
ihāyam astu puruṣaḥ sahāsunā sūryasya bhāge amṛtasya loke ॥
Homage to the Immortal that rules the mortal in life and death. O man, let prana and apana energies abide here joyous strong for you in the body. Let this your spirit live on with pranic vitalities in this beautiful world of the Immortal and you enjoy your share of the life and refulgence of the sun.
8.1.2
उद् एनं भगो अग्रभीद् उद् एनं सोमो अंशुमान् ।
उद् एनं मरुतो देवा उद् इन्द्राग्नी स्वस्तये ॥
ud enaṃ bhago agrabhīd ud enaṃ somo aṃśumān ।
ud enaṃ maruto devā ud indrāgnī svastaye ॥
Bhaga, lord of immortal glory, takes care of this man. Soma, the moon, and Anshuman, the sun, take care of this man, and Maruts, winds and pranic energies, take care of him, and Indra, cosmic energy, and Agni, life’s heat of vitality, take care of him for health and all round well being.
8.1.3
इह ते ऽसुर् इह प्राण इहायुर् इह ते मनः ।
उत् त्वा निरृत्याः पाशेभ्यो दैव्या वचा भरामसि ॥
iha te 'sur iha prāṇa ihāyur iha te manaḥ ।
ut tvā nirṛtyāḥ pāśebhyo daivyā vacā bharāmasi ॥
Here in body be your living vitality, here your pranic energies, here your health and age, here your mind, all abide in strength and joy. We all, gifts of the Immortal, with the Voice Divine, protect you from the snares of mortality and sustain you in the happy state.
8.1.4
उत् क्रामातः पुरुष माव पत्था मृत्योः पड्वीषम् अवमुञ्चमानः ।
मा छित्था अस्माल् लोकाद् अग्नेः सूर्यस्य संदृशः ॥
ut krāmātaḥ puruṣa māva patthā mṛtyoḥ paḍvīṣam avamuñcamānaḥ ।
mā chitthā asmāl lokād agneḥ sūryasya saṃdṛśaḥ ॥
O man, rise up high from here, never move downwards. Rise, breaking yourself free from the fetters of death. Never sever yourself from this beautiful world, light of the sun and the vital warmth of the fire that life is.
8.1.5
तुभ्यं वातः पवतां मातरिश्वा तुभ्यं वर्षन्त्व् अमृतान्य् आपः ।
सूर्यस् ते तन्वे शं तपाति त्वाम् मृत्युर् दयतां मा प्र मेष्ठाः ॥
tubhyaṃ vātaḥ pavatāṃ mātariśvā tubhyaṃ varṣantv amṛtāny āpaḥ ।
sūryas te tanve śaṃ tapāti tvām mṛtyur dayatāṃ mā pra meṣṭhāḥ ॥
Let the winds of cosmic energy blow for you. Let the rains bring you nectar showers of immortality, let the sun shine for the health and well being of your person, let death itself be kind and compassionate and spare you from violence and protect you.
8.1.6
उद्यानं ते पुरुष नावयानं जीवातुं ते दक्षतातिं कृनोमि ।
आ हि रोहेमम् अमृतं सुखं रथम् अथ जिर्विर् विदथम् आ वदासि ॥
udyānaṃ te puruṣa nāvayānaṃ jīvātuṃ te dakṣatātiṃ kṛnomi ।
ā hi rohemam amṛtaṃ sukhaṃ ratham atha jirvir vidatham ā vadāsi ॥
O man, up and onwards is your path in life, not downward. So for your life I give you the vigour and the art and expertise of living long and healthy. Come and ascend this chariot of immortal bliss, and as you grow in age and experience, speak of the knowledge of life for other’s good.
8.1.7
मा ते मनस् तत्र गान् मा तिरो भून् मा जीवेभ्यः प्र मदो मानु गाः पितॄन् ।
विश्वे देवा अभि रक्षन्तु त्वेह ॥
mā te manas tatra gān mā tiro bhūn mā jīvebhyaḥ pra mado mānu gāḥ pitṝn ।
viśve devā abhi rakṣantu tveha ॥
Your mind must not go counter to this path of progress onward, nor must it write itself off in despair, nor must you neglect other living beings out of pride and wantonness. Nor must you be merely servile to your parents and seniors, serve them by covering further distance in their line. And may the Vishvedevas, all divinities of nature, all nobilities of humanity and your own mind and senses support, protect and promote you to go fast forward.
8.1.8
मा गतानाम् आ दीधीथा ये नयन्ति परावतम् ।
आ रोह तमसो ज्योतिर् एह्य् आ ते हस्तौ रभामहे ॥
mā gatānām ā dīdhīthā ye nayanti parāvatam ।
ā roha tamaso jyotir ehy ā te hastau rabhāmahe ॥
Wail not over those that are past and gone, they take you off and away from yourself. Rise above the darkness and oblivion, come into the light. We hold you up by both your hands, love and reinforce you with new zeal and enthusiasm.
8.1.9
श्यामश् च त्वा मा शबलश् च प्रेषितौ यमस्य यौ पथिरक्षी श्वानौ ।
अर्वाङ् एहि मा वि दीध्यो मात्र तिष्ठः पराङ्मनाः ॥
śyāmaś ca tvā mā śabalaś ca preṣitau yamasya yau pathirakṣī śvānau ।
arvāṅ ehi mā vi dīdhyo mātra tiṣṭhaḥ parāṅmanāḥ ॥
Let not the dark and the white watch-dogs, the lighted day and the dark night, sent by Yama, lord of mutability and passage of life, arrest you and your progress, they are both guardian path makers too. Come hither, this way to life. Look not, think not, wander not, this way and that around. And do not sit still, idle, absent minded.
8.1.10
मैतं पन्थाम् अनु गा भीम एष येन पूर्वं नेयथ तं ब्रवीमि ।
तम एतत् पुरुष मा प्र पत्था भयं परस्ताद् अभयं ते अर्वाक् ॥
maitaṃ panthām anu gā bhīma eṣa yena pūrvaṃ neyatha taṃ bravīmi ।
tama etat puruṣa mā pra patthā bhayaṃ parastād abhayaṃ te arvāk ॥
Do not follow upon this seductive path of Adharma. It is dangerous, unknown, you have not gone this way earlier. Of this I warn you, man, take not a single step on to it. It is far, unfathomable, fearful. This way hither on the path of Dharma, it is all fearless for you.
8.1.11
रक्षन्तु त्वाग्नयो ये अप्स्व् अन्ता रक्षतु त्वा मनुष्या यम् इन्धते ।
वैश्वानरो रक्षतु जातवेदा दिव्यस् त्वा मा प्र धाग् विद्युता सह ॥
rakṣantu tvāgnayo ye apsv antā rakṣatu tvā manuṣyā yam indhate ।
vaiśvānaro rakṣatu jātavedā divyas tvā mā pra dhāg vidyutā saha ॥
Let the fire energies fluent in waters and in nature’s waves of energy protect and promote you on the path of Dharma. Let the yajnic fires which men light and feed protect and guide you on the way forward. Let Vaishvanara Jataveda, cosmic vitality and refulgent Divinity, guard and promote you. And may the heavenly sun along with the electric energy of lightning in the middle regions never hurt and bum you out of existence.
8.1.12
मा त्वा क्रव्याद् अभि मंस्तारात् संकसुकाच् चर रक्षतु त्वा द्यौ रक्षतु ।
पृथिवी सूर्यश् च त्वा रक्षतां चन्द्रमाश् च ।
अन्तरिक्षं रक्षतु देवहेत्याः ॥
mā tvā kravyād abhi maṃstārāt saṃkasukāc cara rakṣatu tvā dyau rakṣatu ।
pṛthivī sūryaś ca tvā rakṣatāṃ candramāś ca ।
antarikṣaṃ rakṣatu devahetyāḥ ॥
May no flesh eating agent, natural or human, hurt and destroy you. Keep away from fatalities. May heaven protect you. May the earth protect you. May the sun and moon protect you. And may the middle region protect you from natural strike of calamity.
8.1.13
बोधश् च त्वा प्रतिबोधश् च रक्षताम् अस्वप्नश् च त्वानवद्राणश् च रक्षताम् ।
गोपायंश् च त्वा जागृविश् च रक्षताम् ॥
bodhaś ca tvā pratibodhaś ca rakṣatām asvapnaś ca tvānavadrāṇaś ca rakṣatām ।
gopāyaṃś ca tvā jāgṛviś ca rakṣatām ॥
May knowledge and knowledge confirmed by experience both protect you. Let the wakeful and the steadfast guard you. Let the preserver, protector and the guardian save and protect you.
8.1.14
ते त्वा रक्षन्तु ते त्वा गोपायन्तु तेभ्यो नमस् तेभ्यः स्वाहा ॥
te tvā rakṣantu te tvā gopāyantu tebhyo namas tebhyaḥ svāhā ॥
Let them guard you. Let them protect you. Let them preserve you in character, safe and unassailed. For all of them salutations. To them all homage.
8.1.15
जीवेभ्यस् त्वा समुदे वायुर् इन्द्रो धाता दधातु सविता त्रायमाणः ।
मा त्वा प्राणो बलं हासीद् असुं ते ऽनु ह्वयामसि ॥
jīvebhyas tvā samude vāyur indro dhātā dadhātu savitā trāyamāṇaḥ ।
mā tvā prāṇo balaṃ hāsīd asuṃ te 'nu hvayāmasi ॥
For all living beings in this vast world of flux, may the winds, the clouds, sustaining nature and the Lord Divine, the inspiring sun, all protector Spirit of the universe help and maintain you at your best, may your strength and pranic energy never forsake you. We invoke and call upon you and your life’s vitality.
8.1.16
मा त्वा जम्भः संहनुर् मा तमो विदन् मा जिह्वा बर्हिस् प्रमयुः कथा स्याः ।
उत् त्वादित्या वसवो भरन्तूद् इन्द्राग्नी स्वस्तये ॥
mā tvā jambhaḥ saṃhanur mā tamo vidan mā jihvā barhis pramayuḥ kathā syāḥ ।
ut tvādityā vasavo bharantūd indrāgnī svastaye ॥
reach you. Let no darkness assail you. Let no rough word ever come and hurt you. How can you, a yajnic soul, be ever hurtful to any one? May the Adityas, Vasus, Indra and Agni bless you to fulfilment with plenty, prosperity and all round well being.
8.1.17
उत् त्वा द्यौर् उत् पृथिव्य् उत् प्रजापतिर् अग्रभीत् ।
उत् त्वा मृत्योर् ओषधयः सोमराज्ञीर् अपीपरन् ॥
ut tvā dyaur ut pṛthivy ut prajāpatir agrabhīt ।
ut tvā mṛtyor oṣadhayaḥ somarājñīr apīparan ॥
May the heaven, earth, and Prajapati, lord sustainer and protector of living beings, take care of you and protect you. And may herbs and herbal medications with life-saving soma on top of them fulfil and exalt you over and above the fear of death.
8.1.18
अयं देवा इहैवास्त्व् अयं मामुत्र गाद् इतः ।
इमं सहस्रवीर्येण मृत्योर् उत् पारयामसि ॥
ayaṃ devā ihaivāstv ayaṃ māmutra gād itaḥ ।
imaṃ sahasravīryeṇa mṛtyor ut pārayāmasi ॥
O devas, generous and brilliant powers of nature and humanity, let this man be and prosper here only among us. Let him not go anywhere else. We strengthen him with a thousandfold energy and immunity against the fear of death.
8.1.19
उत् त्वा मृत्योर् अपीपरं सं धमन्तु वयोधसः ।
मा त्वा व्यस्तकेश्यो मा त्वाघरुदो रुदन् ॥
ut tvā mṛtyor apīparaṃ saṃ dhamantu vayodhasaḥ ।
mā tvā vyastakeśyo mā tvāgharudo rudan ॥
8.1.20
आहार्षम् अविदं त्वा पुनर् आगाः पुनर्णवः ।
सर्वाङ्ग सर्वं ते चक्षुः सर्वम् आयुश् च ते ऽविदम् ॥
āhārṣam avidaṃ tvā punar āgāḥ punarṇavaḥ ।
sarvāṅga sarvaṃ te cakṣuḥ sarvam āyuś ca te 'vidam ॥
8.1.21
व्य् अवात् ते ज्योतिर् अभूद् अप त्वत् तमो अक्रमीत् ।
अप त्वन् मृत्युं निरृतिम् अप यक्ष्मं नि दध्मसि ॥
vy avāt te jyotir abhūd apa tvat tamo akramīt ।
apa tvan mṛtyuṃ nirṛtim apa yakṣmaṃ ni dadhmasi ॥
Sūkta 2
Atharvaveda 8.2 · 28 mantras
8.2.1
आ रभस्वेमाम् अमृतस्य श्नुष्टिम् अछिद्यमाना जरदष्टिर् अस्तु ते ।
असुं त आयुः पुनर् आ भरामि रजस् तमो मोप गा मा प्र मेष्ठाः ॥
ā rabhasvemām amṛtasya śnuṣṭim achidyamānā jaradaṣṭir astu te ।
asuṃ ta āyuḥ punar ā bharāmi rajas tamo mopa gā mā pra meṣṭhāḥ ॥
O man live and enjoy this nectar stream of life which, I pray, may be inviolable till maturity to the full. I bring you again life’s vitality of prana and full age of good health. Do not take to a life of dissolute pleasure, do not suffer the darkness of ignorance, and you must not die before the full span of hundred years of good health.
8.2.2
जीवतां ज्योतिर् अभ्येह्य् अर्वाङ् आ त्वा हरामि शतशारदाय ।
अवमुञ्चन् मृत्युपाशान् अशस्तिं द्राघीय आयुः प्रतरं ते दधामि ॥
jīvatāṃ jyotir abhyehy arvāṅ ā tvā harāmi śataśāradāya ।
avamuñcan mṛtyupāśān aśastiṃ drāghīya āyuḥ prataraṃ te dadhāmi ॥
Come up front and take on the life-light of living vibrant men, I bring you a life span of full hundred years. Liberating you from the snares of death and dishonour, I bring you a long span of excellent good health.
8.2.3
वातात् ते प्रानम् अविदं सूर्याच् चक्षुर् अहं तव ।
यत् ते मनस् त्वयि तद् धारयामि सं वित्स्वाङ्गैर् वद जिह्वयालपन् ॥
vātāt te prānam avidaṃ sūryāc cakṣur ahaṃ tava ।
yat te manas tvayi tad dhārayāmi saṃ vitsvāṅgair vada jihvayālapan ॥
I have created your pranic energy of breath from the wind, the eye from the sun. And the mind that is yours, that I vest in you. Have and be yourself the whole personality with all limbs of the body system, speaking, self-expressive, articulating your words with the tongue.
8.2.4
प्राणेन त्वा द्विपदां चतुष्पदाम् अग्निम् इव जातम् अभि सं धमामि ।
नमस् ते मृत्यो चक्षुषे नमः प्राणाय ते ऽकरम् ॥
prāṇena tvā dvipadāṃ catuṣpadām agnim iva jātam abhi saṃ dhamāmi ।
namas te mṛtyo cakṣuṣe namaḥ prāṇāya te 'karam ॥
Like fire newly lit and raised, I vest you with life energy of prana, universal as the pranic energy of bipeds and quadrupeds. O Lord of life and death, I offer homage to you, homage to the light of life, homage to divine life energy.
8.2.5
अयं जीवतु मा मृतेमं सम् ईरयामसि ।
कृणोम्य् अस्मै भेषजं मृत्यो मा पुरुषं वधीः ॥
ayaṃ jīvatu mā mṛtemaṃ sam īrayāmasi ।
kṛṇomy asmai bheṣajaṃ mṛtyo mā puruṣaṃ vadhīḥ ॥
May this man live on, let him not die. We revive him with pranic energy of breath. I prepare the medicine for him and administer the dose. O lord of life and death, pray subject him not to untimely death.
8.2.6
जीवलां नघारिषां जीवन्तीम् ओषधीम् अहम् ।
त्रायमाणां सहमानां सहस्वतीम् इह हुवे ऽस्मा अरिष्टतातये ॥
jīvalāṃ naghāriṣāṃ jīvantīm oṣadhīm aham ।
trāyamāṇāṃ sahamānāṃ sahasvatīm iha huve 'smā ariṣṭatātaye ॥
To avert the danger and save the life of this man, I bring up and prepare the medicine which would revive his energy without hurting him, raise his vitality. enhance his resistance, protect him against deterioration, fight out the disease and restore him to normal health.
8.2.7
अधि ब्रूहि मा रभथाः सृजेमं तवैव सन्त् सर्वहायाः इहास्तु ।
भवाशर्वौ मृडतं शर्म यछतम् अपसिध्य दुरितं धत्तम् आयुः ॥
adhi brūhi mā rabhathāḥ sṛjemaṃ tavaiva sant sarvahāyāḥ ihāstu ।
bhavāśarvau mṛḍataṃ śarma yachatam apasidhya duritaṃ dhattam āyuḥ ॥
O lord of life and death, pray speak the word of life, ensnare him not, revive and recreate him. He, being your own, devoted and prayerful, let him be here and live with full vigour and movement. O lord of life, destroyer of disease, be kind and gracious, give peace and health, avert the danger, give him life and good health.
8.2.8
अस्मै मृत्यो अधि ब्रूहीमं दयस्वोद् इतो ऽयम् एतु ।
अरिष्टः सर्वाङ्गः सुश्रुज् जरसा शतहायन आत्मना भुजम् अश्नुताम् ॥
asmai mṛtyo adhi brūhīmaṃ dayasvod ito 'yam etu ।
ariṣṭaḥ sarvāṅgaḥ suśruj jarasā śatahāyana ātmanā bhujam aśnutām ॥
O lord of life and death, speak to this man the saviour’s word of redemption, be kind and protect him, let him rise from this state of misery and move out whole in good health all over the body, fully conscious, knowledgeable and respectable, and live a full age of hundred years, restored to full self independence to live and enjoy life freely on his own.
8.2.9
देवानां हेतिः परि त्वा वृणक्तु पारयामि त्वा रजस उत् त्वा मृत्योर् अपीपरम् ।
आराद् अग्निं क्रव्यादं निरूहं जीवातवे ते परिधिं दधामि ॥
devānāṃ hetiḥ pari tvā vṛṇaktu pārayāmi tvā rajasa ut tvā mṛtyor apīparam ।
ārād agniṃ kravyādaṃ nirūhaṃ jīvātave te paridhiṃ dadhāmi ॥
Let the punitive strike of nature’s forces spare you, I have immunised you against the negativities of mutability and metabolic change and thus I recover you from the stroke of untimely death. I have brought you far out of the flesh eating cancerous vitality of the system and thus draw the line of defence for your life and living against ill-health and disease.
8.2.10
यत् ते नियानं रजसं मृत्यो अनवधर्ष्यम् ।
पथ इमं तस्माद् रक्षन्तो ब्रह्मास्मै वर्म कृण्मसि ॥
yat te niyānaṃ rajasaṃ mṛtyo anavadharṣyam ।
patha imaṃ tasmād rakṣanto brahmāsmai varma kṛṇmasi ॥
O Death, your path of change across the world of mutability is unconquerable, still, to protect this man against the accidents on that path onward to maturity, we armour him with Brahma, the knowledge of life and death to maintain good health with freedom from disease.
8.2.11
कृणोमि ते प्राणापानौ जरां मृत्युं दीर्घम् आयुः स्वस्ति ।
वैवस्वतेन प्रहितान् यमदूतांश् चरतो ऽप सेधामि सर्वान् ॥
kṛṇomi te prāṇāpānau jarāṃ mṛtyuṃ dīrgham āyuḥ svasti ।
vaivasvatena prahitān yamadūtāṃś carato 'pa sedhāmi sarvān ॥
O man, I strengthen your prana and apana energies and fortify your health for long life so that your life, all age and death in the natural course be good for your ultimate well being. Thus I ward off the pain of all the strokes of the agents of change sent by Yama, lord of the law of mutability, working through the march of time ordained by the sun.
8.2.12
आराद् अरातिं निरृतिं परो ग्राहिं क्रव्यादः पिशाचान् ।
रक्षो यत् सर्वं दुर्भूतं तत् तम इवाप हन्मसि ॥
ārād arātiṃ nirṛtiṃ paro grāhiṃ kravyādaḥ piśācān ।
rakṣo yat sarvaṃ durbhūtaṃ tat tama ivāpa hanmasi ॥
Adversity, calamity, seizure, cancer, consumption, contagion, and all that is evil and destructive, we ward off from afar and eliminate as we dispel the darkness from life.
8.2.13
अग्नेष् ट प्रानम् अमृताद् आयुष्मतो वन्वे जातवेदसः ।
यथा न रिष्या अमृतः सजूर् असस् तत् ते कृणोमि तद् उ ते सम् ऋध्यताम् ॥
agneṣ ṭa prānam amṛtād āyuṣmato vanve jātavedasaḥ ।
yathā na riṣyā amṛtaḥ sajūr asas tat te kṛṇomi tad u te sam ṛdhyatām ॥
I ask of immortal, all knowing, all inspiring Agni, giver of life, to give you pranic energy of life so that you do not suffer ill health and disease, live immortal against untimely death and be dedicated to Divinity. This I do for you, and may this prosper for you.
8.2.14
शिवे ते स्तां द्यावापृथिवी असंतापे अभिश्रियौ ।
शं ते सूर्य आ तपतु शं वातो वातु ते हृदे ।
शिवा अभि क्षरन्तु त्वापो दिव्याः पयस्वतीः ॥
śive te stāṃ dyāvāpṛthivī asaṃtāpe abhiśriyau ।
śaṃ te sūrya ā tapatu śaṃ vāto vātu te hṛde ।
śivā abhi kṣarantu tvāpo divyāḥ payasvatīḥ ॥
May the earth and heaven, both unafflictive and inoppressive, be kind and gracious to you. May the sun shine with peace and prosperity on you. May the winds blow for peace and pleasure of your heart. May the rain showers, divine and generous, bring you peace and plenty.
8.2.15
शिवास् ते सन्त्व् ओषधय उत् त्वाहार्षम् अधरस्या उत्तरां पृथिवीम् अभि ।
तत्र त्वादित्यौ रक्षतां सूर्याचन्द्रमसाव् उभा ॥
śivās te santv oṣadhaya ut tvāhārṣam adharasyā uttarāṃ pṛthivīm abhi ।
tatra tvādityau rakṣatāṃ sūryācandramasāv ubhā ॥
May the herbs and trees and their gifts of medicine be good and kind to you. You know I have retrieved you from a low state of health to a higher level of life and health on earth. And there may the sun and moon, lights of divinity, protect and promote you.
8.2.16
यत् ते वासः परिधानं यां नीविं कृणुषे त्वम् ।
शिवं ते तन्वे तत् कृण्मः संस्पर्शे ऽद्रूक्ष्णम् अस्तु ते ॥
yat te vāsaḥ paridhānaṃ yāṃ nīviṃ kṛṇuṣe tvam ।
śivaṃ te tanve tat kṛṇmaḥ saṃsparśe 'drūkṣṇam astu te ॥
Whatever garment is your upper cover, and that which you wear for a waist bond, that we design and treat for your comfort and well being for health, and let even that be not rough for the skin contact.
8.2.17
यत् क्षुरेण मर्चयता सुतेजसा वप्ता वपसि केशश्मश्रु ।
शुभं मुखं मा न आयुः प्र मोषीः ॥
yat kṣureṇa marcayatā sutejasā vaptā vapasi keśaśmaśru ।
śubhaṃ mukhaṃ mā na āyuḥ pra moṣīḥ ॥
O barber, as you shave the hair, beard and moustache with a sharp and clean razor, you should not hurt the person’s health and his fine and fair complexion.
8.2.18
शिवौ ते स्तां व्रीहियवाव् अबलासाव् अदोमधौ ।
एतौ यक्ष्मं वि बाधेते एतौ मुञ्चतो अंहसः ॥
śivau te stāṃ vrīhiyavāv abalāsāv adomadhau ।
etau yakṣmaṃ vi bādhete etau muñcato aṃhasaḥ ॥
Let rice and barley be good and auspicious for you, nourishing, health giving, exhilarating, resistant to debilitating and consumptive conditions. They protect you against sickness, disease and cancerous ailments and save you from sin and anxiety.
8.2.19
यद् अश्नासि यत् पिबसि धान्यं कृष्याः पयः ।
यद् आद्यं यद् अनाद्यं सर्वं ते अन्नम् अविषं कृणोमि ॥
yad aśnāsi yat pibasi dhānyaṃ kṛṣyāḥ payaḥ ।
yad ādyaṃ yad anādyaṃ sarvaṃ te annam aviṣaṃ kṛṇomi ॥
Whatever food, produced by agriculture, you eat, whatever milk or water you drink, all that food and drink old or new I render free from poison and toxins, for you.
8.2.20
अह्ने च त्वा रात्रये चोभाभ्यां परि दद्मसि ।
अरायेभ्यो जिघत्सुभ्य इमं मे परि रक्षत ॥
ahne ca tvā rātraye cobhābhyāṃ pari dadmasi ।
arāyebhyo jighatsubhya imaṃ me pari rakṣata ॥
O man, we entrust you to the day for sun and activity, and to the night for rest and peace, to both we entrust you for balance of work and rest for recuperation. O day and night, pray save and protect this man of ours from sin and indigence and from ogres and destroyers.
8.2.21
शतं ते ऽयुतं हायनान् द्वे युगे त्रीणि चत्वारि कृण्मः ।
इन्द्राग्नी विश्वे देवास् ते ऽनु मन्यन्ताम् अहृणीयमानाः ॥
śataṃ te 'yutaṃ hāyanān dve yuge trīṇi catvāri kṛṇmaḥ ।
indrāgnī viśve devās te 'nu manyantām ahṛṇīyamānāḥ ॥
O man, for you we fix a hundred years, and ten thousand years, and, further, ten thousand multiplied by two, three and four, years of age. May Indra and Agni and all Vishvedevas, divinities of nature and humanity, without hesitation and reservation be favourable and support you. (This is a metaphorical and highly mystical mantra which describes the age of the individual person and the age of humanity on earth. The age of the individual is one hundred years, while the age of humanity in each creation cycle is four billion and three hundred and twenty million years.) Satavalekara explains the mantra in a simple manner: We fix a hundred year uninterrupted age for you. There are two yugas, sandhi transitions of morning and evening of the day, three seasons of winter, summer and rains, and four periods of life, Brahmacharya upto
8.2.22
शरदे त्वा हेमन्ताय वसन्ताय ग्रीष्माय परि दद्मसि ।
वर्षाणि तुभ्यं स्योनानि येषु वर्धन्त ओषधीः ॥
śarade tvā hemantāya vasantāya grīṣmāya pari dadmasi ।
varṣāṇi tubhyaṃ syonāni yeṣu vardhanta oṣadhīḥ ॥
O man, we entrust you to the autumn, winter, spring and summer seasons and auspicious years when herbs and trees grow fresh and bloom luxuriantly.
8.2.23
मृत्युर् ईशे द्विपदां मृत्युर् ईशे चतुष्पदाम् ।
तस्मात् त्वां मृत्योर् गोपतेर् उद् भरामि स मा बिभेः ॥
mṛtyur īśe dvipadāṃ mṛtyur īśe catuṣpadām ।
tasmāt tvāṃ mṛtyor gopater ud bharāmi sa mā bibheḥ ॥
Death rules over the bipeds. Death rules over the quadrupeds. However, O man, fear not. We raise you above that fear of that Death, master ruler of life on earth.
8.2.24
सो ऽरिष्ट न मरिष्यसि न मरिष्यसि मा बिभेः ।
न वै तत्र म्रियन्ते नो यन्ति अधमं तमः ॥
so 'riṣṭa na mariṣyasi na mariṣyasi mā bibheḥ ।
na vai tatra mriyante no yanti adhamaṃ tamaḥ ॥
You, unviolated, unafraid, will not die, you will not die. Do not fear. There in the state of knowledge, they do not die, nor do they go down to the state of darkness and oblivion.
8.2.25
सर्वो वै तत्र जीवति गौर् अश्वः पुरुषः पशुः ।
यत्रेदं ब्रह्म क्रियते परिधिर् जीवनाय कम् ॥
sarvo vai tatra jīvati gaur aśvaḥ puruṣaḥ paśuḥ ।
yatredaṃ brahma kriyate paridhir jīvanāya kam ॥
There where this Brahma, super soul, super-consciousness, this knowledge of the Supreme reality of life is made the line of all round defence for life, all remain alive, the cow, the man, the animal, all being the spirit, no one dies, no one is killed.
8.2.26
परि त्वा पातु समानेभ्यो ऽभिचारात् सबन्धुभ्यः ।
अमम्रिर् भवामृतो ऽतिजीवो मा ते हासिषुर् असवः शरीरम् ॥
pari tvā pātu samānebhyo 'bhicārāt sabandhubhyaḥ ।
amamrir bhavāmṛto 'tijīvo mā te hāsiṣur asavaḥ śarīram ॥
May that line of divine defence all round protect you from the violence of your equals and adversaries. Immortal as you are, be not subject to death. Outlive even your life time, eternal and immortal as you are. Let not your pranas forsake your body before full time of your life on earth.
8.2.27
ये मृत्यव एकशतं या नाष्ट्रा अतितार्याः ।
मुञ्चन्तु तस्मात् त्वां देवा अग्नेर् वैश्वानराद् अधि ॥
ye mṛtyava ekaśataṃ yā nāṣṭrā atitāryāḥ ।
muñcantu tasmāt tvāṃ devā agner vaiśvānarād adhi ॥
Hundred and one are the ways and forms of death, pains and sufferings to be crossed over in the ordinary course of life. May the divinities of nature and the enlightened people, by the cosmic light of life above them all save you from that kind of death.
8.2.28
अग्नेः शरीरम् असि पारयिष्णु रक्षोहासि सपत्नहा ।
अथो अमीवचातनः पूतुद्रुर् नाम भेषजम् ॥
agneḥ śarīram asi pārayiṣṇu rakṣohāsi sapatnahā ।
atho amīvacātanaḥ pūtudrur nāma bheṣajam ॥
You are the embodiment of the fire of life. You are the saviour, destroyer of evils and adversaries. You are the destroyer of disease and distress. You are Putudru, the sanative, sanctifier by name. (This mantra is interpreted both as an address to a sanative and as a prayer to the divine spirit.)
Sūkta 3 — Agni Devata, Chatana Rshi
Atharvaveda 8.3 · 26 mantras
8.3.1
रक्षोहणं वाजिनम् आ जिघर्मि मित्रं प्रथिष्ठम् उप यामि शर्म ।
शिशानो अग्निः क्रतुभिः समिद्धः स नो दिवा स रिषः पातु नक्तम् ॥
rakṣohaṇaṃ vājinam ā jigharmi mitraṃ prathiṣṭham upa yāmi śarma ।
śiśāno agniḥ kratubhiḥ samiddhaḥ sa no divā sa riṣaḥ pātu naktam ॥
I light and with ghrta sprinkle and raise Agni, destroyer of evil, swift warrior and winner, friendly, known and effective far and wide, and thus I come to have peace and comfort in life. Lighted and raised with yajnic performances of creativity, may Agni protect us against dangers and violence day and night. (Agni may be interpreted as the physical fire of yajna, or as the social powers of law and order and defence, or as the light and fire of the spirit within, or as the divinity working through such natural forces as the sun and wind. Such powers fight against the pollution and negativities prevailing around and provide us with safety, peace and comfort. All these variations of ‘Agni’ ought to be kept ‘burning’ throughout with yajnic programmes of creative character at the natural, social and spiritual level with our individual and collective efforts.)
8.3.2
अयोदंष्ट्रो अर्चिषा यातुधानान् उप स्पृश जातवेदः समिद्धः ।
आ जिह्वया मूरदेवान् रभस्व क्रव्यादो वृष्ट्वापि धत्स्वासन् ॥
ayodaṃṣṭro arciṣā yātudhānān upa spṛśa jātavedaḥ samiddhaḥ ।
ā jihvayā mūradevān rabhasva kravyādo vṛṣṭvāpi dhatsvāsan ॥
O Jataveda, all wise, all reaching Agni, leading light and ruler with jaws of steel and flames of fire, lighted and raised to full blaze, catch up violent and destructive forces and senseless elements with flames and, rising ever stronger, hold the flesh eaters and crush them all with your jaws of steel, i.e., relentless justice and unsparing punishment.
8.3.3
उभोभयाविन्न् उप धेहि दंष्ट्रौ हिंस्रः शिशानो ऽवरं परं च ।
उतान्तरिक्षे परि याह्य् अग्ने जम्भैः सं धेह्य् अभि यातुधानान् ॥
ubhobhayāvinn upa dhehi daṃṣṭrau hiṃsraḥ śiśāno 'varaṃ paraṃ ca ।
utāntarikṣe pari yāhy agne jambhaiḥ saṃ dhehy abhi yātudhānān ॥
Reaching and protecting both at hand and far off, destroyer of destroyers and sharp of understanding and intelligence as you are, keep watching and testing the honesty and integrity of your forces, lower as well as higher, those of internal law and order and those of external defence. Go upto the skies and with your unsparing forces catch and fix the elements of sabotage and destruction.
8.3.4
अग्ने त्वचं यातुधानस्य भिन्धि हिंस्राशनिर् हरसा हन्त्व् एनम् ।
प्र पर्वाणि जातवेदः शृणीहि क्रव्यात् क्रविष्णुर् वि चिनोत्व् एनम् ॥
agne tvacaṃ yātudhānasya bhindhi hiṃsrāśanir harasā hantv enam ।
pra parvāṇi jātavedaḥ śṛṇīhi kravyāt kraviṣṇur vi cinotv enam ॥
O Agni, thunderous destroyer of evil and enmity, saboteurs and destroyers, let electric force and relentless strike break down the cover and camouflage. O Jataveda, all-knowing all-reaching presence, break the interior connections of this organisation, and let the flesh consuming fire collect the body for itself.
8.3.5
यत्रेदानीं पश्यसि जातवेदस् तिष्ठन्तम् अग्न उत वा चरन्तम् ।
उतान्तरिक्षे पतन्तं यातुधानं तम् अस्ता विध्य शर्वा शिशानः ॥
yatredānīṃ paśyasi jātavedas tiṣṭhantam agna uta vā carantam ।
utāntarikṣe patantaṃ yātudhānaṃ tam astā vidhya śarvā śiśānaḥ ॥
Now wherever O Jataveda Agni, you sight the soboteur destroyer, whether settled or moving on earth or flying in the sky, then immediately acting at the fastest, sharp and unsparing, fix him with the strike of an arrow or bullet.
8.3.6
यज्ञैर् इषूः संनममानो अग्ने इवाचा शल्यां अशनिभिर् दिहानः ।
ताभिर् विध्य हृदये यातुधानान् प्रतीचो बाहून् प्रति भङ्ग्ध्य् एषाम् ॥
yajñair iṣūḥ saṃnamamāno agne ivācā śalyāṃ aśanibhir dihānaḥ ।
tābhir vidhya hṛdaye yātudhānān pratīco bāhūn prati bhaṅgdhy eṣām ॥
Agni, exhorting your forces with inspiring addresses, calibrating your arms and ammunition with collective action and strategic assemblies, shining and sharpening your missiles with electric force, strike at the heart of the violent and the destroyers, turn back their arms and break their striking force.
8.3.7
उतारब्धान्त् स्पृनुहि जातवेद उतारेभाणां ऋष्टिभिर् यातुधानान् ।
अग्ने पूर्वो नि जहि शोशुचान आमादः क्ष्विङ्कास् तम् अदन्त्व् एनीः ॥
utārabdhānt spṛnuhi jātaveda utārebhāṇāṃ ṛṣṭibhir yātudhānān ।
agne pūrvo ni jahi śośucāna āmādaḥ kṣviṅkās tam adantv enīḥ ॥
Agni, Jataveda, those that have been seized and those that have surrendered and appeal, protect. But the destroyer, O scorching power, strike down without delay with the force of arms and let carnivorous birds and animals feed upon them.
8.3.8
इह प्र ब्रूहि यतमः सो अग्ने यातुधानो य इदं कृणोति ।
तम् आ रभस्व समिधा यविष्ठ नृचक्षसश् चक्षुषे रन्धयैनम् ॥
iha pra brūhi yatamaḥ so agne yātudhāno ya idaṃ kṛṇoti ।
tam ā rabhasva samidhā yaviṣṭha nṛcakṣasaś cakṣuṣe randhayainam ॥
O youthful Agni, whosoever be the saboteur and destroyer that does this heinous deed of destruction, proclaim right here that it is he. Seize him with the search light, bring him up for scrutiny of the people’s watch and punish him so that he is rendered ineffective.
8.3.9
तीक्ष्णेनाग्ने चक्षुषा रक्ष यज्ञं प्राञ्चं वसुभ्यः प्र णय प्रचेतः ।
हिंस्रं रक्षांस्य् अभि शोशुचानं मा त्वा दभन् यातुधाना नृचक्षः ॥
tīkṣṇenāgne cakṣuṣā rakṣa yajñaṃ prāñcaṃ vasubhyaḥ pra ṇaya pracetaḥ ।
hiṃsraṃ rakṣāṃsy abhi śośucānaṃ mā tvā dabhan yātudhānā nṛcakṣaḥ ॥
Agni, all aware, all watchful, refulgent guardian of the people, with a sharp eye on all powers and forces of the land, protect and promote this yajnic social order and take it forward for the people. Let not the evil, destructive forces and saboteurs, deceive, intimidate or demoralise you who, they should know, are destroyer of the destroyers.
8.3.10
नृचक्षा रक्षः परि पश्य विक्षु तस्य त्रीणि प्रति शृणीह्य् अग्रा ।
तस्याग्ने पृष्टीर् हरसा शृणीहि त्रेधा मूलं यातुधानस्य वृश्च ॥
nṛcakṣā rakṣaḥ pari paśya vikṣu tasya trīṇi prati śṛṇīhy agrā ।
tasyāgne pṛṣṭīr harasā śṛṇīhi tredhā mūlaṃ yātudhānasya vṛśca ॥
O watchful guardian of the people and the dominion, Agni, watch all round and sight out the evil and destructive elements from amongst the people. Then destroy three prime forces of theirs : Break their back with awful force and passion, eliminate their intelligence and forward planning, and uproot their roots in three ways: dig out the roots, dismantle their bases and roast out the future seeds.
8.3.11
त्रिर् यातुधानः प्रसितिं त एत्व् ऋतं यो अग्ने अनृतेन हन्ति ।
तम् अर्चिषा स्फूर्जयन् जातवेदः समक्षम् एनम् गृणते नि युङ्ग्धि ॥
trir yātudhānaḥ prasitiṃ ta etv ṛtaṃ yo agne anṛtena hanti ।
tam arciṣā sphūrjayan jātavedaḥ samakṣam enam gṛṇate ni yuṅgdhi ॥
O Jataveda Agni, the destroyer who violates truth and law by untruth must suffer the chains of your law three ways: Arrest him, overwhelm him with the refulgence of truth, power and law, and face him with people that honour the order and value the truth of the order.
8.3.12
यद् अग्ने अद्य मिथुना शपातो यद् वाचस् तृष्टं जनयन्त रेभाः ।
मन्योर् मनसः शरव्या जायते या तया विध्य हृदये यातुधानान् ॥
yad agne adya mithunā śapāto yad vācas tṛṣṭaṃ janayanta rebhāḥ ।
manyor manasaḥ śaravyā jāyate yā tayā vidhya hṛdaye yātudhānān ॥
The execrations which people in argument utter in their differences, the roughness of tone which fighters produce in their quarrel, and the sting that is bom of the mind in the pain of anger, with that pain of affliction, Agni, pierce the heart of the violent saboteurs and destroyers of life and truth.
8.3.13
परा शृणीहि तपसा यातुधानान् पराग्ने रक्षो हरसा शृणीहि ।
परार्चिषा मूरदेवान् छृणीहि परासुतृपः शोशुचतः शृणीहि ॥
parā śṛṇīhi tapasā yātudhānān parāgne rakṣo harasā śṛṇīhi ।
parārciṣā mūradevān chṛṇīhi parāsutṛpaḥ śośucataḥ śṛṇīhi ॥
Agni, with the force and power of your law and discipline, destroy the violent evil doers wholly, with your power and passion destroy the demonic forces wholly, with your light of knowledge and wisdom eliminate the stupid and insensitive wholly, and destroy the flaming ogres who suck the life blood of others for their pleasure. Destroy all these wholly, beyond recovery.
8.3.14
पराद्य देवा वृजिनं शृणन्तु प्रत्यग् एनं शपथा यन्तु सृष्टाः ।
वाचास्तेनं शरव ऋछन्तु मर्मन् विश्वस्यैतु प्रसितिं यातुधानः ॥
parādya devā vṛjinaṃ śṛṇantu pratyag enaṃ śapathā yantu sṛṣṭāḥ ।
vācāstenaṃ śarava ṛchantu marman viśvasyaitu prasitiṃ yātudhānaḥ ॥
Let the brilliant wise eliminate the crooked, let the abuse and execration shot out by the evil revert to the evil, let the darts of lies cut the liar to the quick at heart, and let the evil destroyer suffer the enslavement and snares of the world.
8.3.15
यः पौरुषेयेण क्रविषा समङ्क्ते यो अश्व्येन पशुना यातुधानः ।
यो अघ्न्याया भरति क्षीरम् अग्ने तेषां शीर्षाणि हरसापि वृश्च ॥
yaḥ pauruṣeyeṇa kraviṣā samaṅkte yo aśvyena paśunā yātudhānaḥ ।
yo aghnyāyā bharati kṣīram agne teṣāṃ śīrṣāṇi harasāpi vṛśca ॥
Who feeds himself on human flesh, on horse flesh, on any animal flesh, who feeds on cow’s flesh and thus carries off the inviolable cow’s milk for all time, O Agni, with your power and passion for truth and right, cut off the head of such persons.
8.3.16
विषं गवां यातुधाना भरन्ताम् आ वृश्चन्ताम् अदितये दुरेवाः ।
परैणान् देवः सविता ददातु परा भागम् ओषधीनां जयन्ताम् ॥
viṣaṃ gavāṃ yātudhānā bharantām ā vṛścantām aditaye durevāḥ ।
paraiṇān devaḥ savitā dadātu parā bhāgam oṣadhīnāṃ jayantām ॥
If the violent people bear off or pollute water meant for cows, the evil doers must fall for their offence to the cow. Let refulgent and noble Savita, the ruler, throw them out, and they must forfeit their share of herbs and greenery.
8.3.17
संवत्सरीणं पय उस्रियायास् तस्य माशीद् यातुधानो नृचक्षः ।
पीयूषम् अग्ने यतमस् तितृप्सात् तं प्रत्यञ्चम् अर्चिषा विध्य मर्मणि ॥
saṃvatsarīṇaṃ paya usriyāyās tasya māśīd yātudhāno nṛcakṣaḥ ।
pīyūṣam agne yatamas titṛpsāt taṃ pratyañcam arciṣā vidhya marmaṇi ॥
All watchful guardian ruler of the people, let the violent evil doer not partake of the yearly milk of the ruddy cow, and whoever of them would fain taste of the milk, by your light and power pierce him to the quick of his heart.
8.3.18
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 ॥
For all time, Agni, the spirits of evil, tormentors, and destroyers of life, have not been able to win over you in the battles of nature and humanity. You always destroy them. Pray bum the flesh eating demons along with their roots and seeds. Let none escape the onslaughts of your life saving divine power.
8.3.19
त्वं नो अग्ने अधराद् उदक्तस् त्वं पश्चाद् उत रक्षा पुरस्तात् ।
प्रति त्ये ते अजरासस् तपिष्ठा अघशंसं शोशुचतो दहन्तु ॥
tvaṃ no agne adharād udaktas tvaṃ paścād uta rakṣā purastāt ।
prati tye te ajarāsas tapiṣṭhā aghaśaṃsaṃ śośucato dahantu ॥
Agni, fiery ruler and saviour, protect us from below, from above, from behind and from the front. Let those unaging flames of yours, burning, blazing and unsparing destroy the maligner and evil doer.
8.3.20
पश्चात् पुरस्ताद् अधराद् उतोत्तरात् कविः काव्येन परि पाह्य् अग्ने ।
सखा सखायम् अजरो जरिम्ने अग्ने मर्तां अमर्त्यस् त्वं नः ॥
paścāt purastād adharād utottarāt kaviḥ kāvyena pari pāhy agne ।
sakhā sakhāyam ajaro jarimne agne martāṃ amartyas tvaṃ naḥ ॥
Agni, ruling light of life, save us all round, from behind, from the front, from below, from above. You are the poet creator, save us by the vision and Word of Vedic creation. You are the friend, save us, your friends, you are unaging, save the aged and the aging, you are immortal, save us, the mortals.
8.3.21
तद् अग्ने चक्षुः प्रति धेहि रेभे शफारुजो येन पश्यसि यातुधानान् ।
अथर्ववज् ज्योतिषा दैव्येन सत्यं धूर्वन्तम् अचितं न्योष ॥
tad agne cakṣuḥ prati dhehi rebhe śaphārujo yena paśyasi yātudhānān ।
atharvavaj jyotiṣā daivyena satyaṃ dhūrvantam acitaṃ nyoṣa ॥
Agni, cast the same eye of scrutiny, discrimination and dispensation upon the vociferous adversary with which you watch and sight out the irreverent maligners and evil doers. Like a yogi established in perfect inviolable peace beyond all fluctuations, with the divine light and vision of clairvoyance, light out the thoughtless fool who clouds and violates the truth and law of eternal values.
8.3.22
परि त्वाग्ने पुरं वयं विप्रं सहस्य धीमहि ।
धृषद्वर्णं दिवेदिवे हन्तारं भङ्गुरावतः ॥
pari tvāgne puraṃ vayaṃ vipraṃ sahasya dhīmahi ।
dhṛṣadvarṇaṃ divedive hantāraṃ bhaṅgurāvataḥ ॥
Agni, mighty leading light, sagely wise and visionary, day in and day out we think, meditate and establish you among ourselves as an all round bulwark of protection and fulfilment and an inviolable destroyer of demonic evil doers.
8.3.23
विषेण भङ्गुरावतः प्रति स्म रक्षसो जहि ।
अग्ने तिग्मेन शोचिषा तपुरग्राभिर् अर्चिभिः ॥
viṣeṇa bhaṅgurāvataḥ prati sma rakṣaso jahi ।
agne tigmena śociṣā tapuragrābhir arcibhiḥ ॥
Agni, with all round watchful presence and all time cleansing process against poisonous elements and antisocial forces, destroy the evil, the saboteurs and the demonic destroyers with blazing beams and flames of scorching fire.
8.3.24
वि ज्योतिषा बृहता भात्य् अग्निर् आविर् विश्वानि कृणुते महित्वा ।
प्रादेवीर् मायाः सहते दुरेवाः शिशीते शृङ्गे रक्षोभ्यो विनिक्षे ॥
vi jyotiṣā bṛhatā bhāty agnir āvir viśvāni kṛṇute mahitvā ।
prādevīr māyāḥ sahate durevāḥ śiśīte śṛṅge rakṣobhyo vinikṣe ॥
Agni, leading light and mighty ruler, shines with boundless light and fire in all its glory and majesty, and with its light and power illuminates and reveals all power and potentials of the world of its creation. It challenges and defeats the ugly and evil forces of the
8.3.25
ये ते शृङ्गे अजरे जातवेदस् तिग्महेती ब्रह्मसंशिते ।
ताभ्यां दुर्हार्दम् अभिदासन्तं किमीदिनं ।
प्रत्यञ्चम् अर्चिषा जातवेदो वि निक्ष्व ॥
ye te śṛṅge ajare jātavedas tigmahetī brahmasaṃśite ।
tābhyāṃ durhārdam abhidāsantaṃ kimīdinaṃ ।
pratyañcam arciṣā jātavedo vi nikṣva ॥
8.3.26
अग्नी रक्षांसि सेधति शुक्रशोचिर् अमर्त्यः ।
शुचिः पावक ईड्यः ॥
agnī rakṣāṃsi sedhati śukraśocir amartyaḥ ।
śuciḥ pāvaka īḍyaḥ ॥
Sūkta 4
Atharvaveda 8.4 · 25 mantras
8.4.1
इन्द्रासोमा तपतं रक्ष उब्जतं न्य् अर्पयतं वृषणा तमोवृधः ।
परा शृणीतम् अचितो न्य् ओषतं हतं नुदेथां नि शिशीतम् अत्त्रिणः ॥
indrāsomā tapataṃ rakṣa ubjataṃ ny arpayataṃ vṛṣaṇā tamovṛdhaḥ ।
parā śṛṇītam acito ny oṣataṃ hataṃ nudethāṃ ni śiśītam attriṇaḥ ॥
Indra-Soma, O lord of power and justice, O master keeper of peace and harmony, subject the evil and wicked to the heat of discipline and correction, or punish them and reduce them to nullity. O generous and virile lord and ruler, let not the forces of darkness grow, keep them down, let not the misguided fools rise and spread out, shut them down and far off. Let the hoarders, grabbers, ogres and devourers be subjected to law and punishment, destroy the exploiters, stop them and let their fangs be blunted and rooted out.
8.4.2
इन्द्रासोमा सम् अघशंसम् अभ्य् अघं तपुर् ययस्तु चरुर् अग्निमां इव ।
ब्रह्मद्विषे क्रव्यादे घोरचक्षसे द्वेषो धत्तम् अनवायं किमीदिने ॥
indrāsomā sam aghaśaṃsam abhy aghaṃ tapur yayastu carur agnimāṃ iva ।
brahmadviṣe kravyāde ghoracakṣase dveṣo dhattam anavāyaṃ kimīdine ॥
Indra and Soma, lord of power, and lord of peace and harmony, let the sinner and the criminal, supporter and admirer of sin and crime along with the sin and crime, and the tormentor of the good and innocent go to the fire of discipline, punishment, or elimination like a handful of food meant for the fire. Never compromise with the enemy of nature, divinity, humanity and the wisdom of humanity, the cannibal and the carrion eater, the man of hate and evil eye, the sceptic, the cynic and the negationist. For them have the contempt they deserve, and either correct them or eliminate them.
8.4.3
इन्द्रासोमा दुष्कृतो वव्रे अन्तर् अनारम्भणे तमसि प्र विध्यतम् ।
यतो नैषां पुनर् एकश् चनोदयत् तद् वाम् अस्तु सहसे मन्युमच् छवः ॥
indrāsomā duṣkṛto vavre antar anārambhaṇe tamasi pra vidhyatam ।
yato naiṣāṃ punar ekaś canodayat tad vām astu sahase manyumac chavaḥ ॥
Indra and Soma, fix the evil doers and throw them into deep dungeon of darkness without remission so that no one of them may raise his head for evil doing. That power of yours full of patience, fortitude and courage, that righteous passion should be for the destruction of evil and sabotage agaist life and social harmony.
8.4.4
इन्द्रासोमा वर्तयतं दिवो वधं सं पृथिव्या अघशंसाय तर्हणम् ।
उत् तक्षतं स्वर्यं1 पर्वतेभ्यो येन रक्षो वावृधानं निजूर्वथः ॥
indrāsomā vartayataṃ divo vadhaṃ saṃ pṛthivyā aghaśaṃsāya tarhaṇam ।
ut takṣataṃ svaryaṃ1 parvatebhyo yena rakṣo vāvṛdhānaṃ nijūrvathaḥ ॥
Indra and Soma, from heaven and earth, from thunder and lightning and the showers of clouds, from the light of idealism, love and generosity and down-toearth realism, bring unfailing laws of correction and punishment against sin and crime, bring acts and policies against poverty, disease, unemployment and wilful sloth, and against the supporters of sin and crime as well as against compromisers with negativities and negationists. Enact laws of incentive and encouragement for the generous, and blazing prohibitions for the adamant so that you nip and bum off rising crime and evil in the
8.4.5
इन्द्रासोमा वर्तयतं दिवस् पर्य् अग्नितप्तेभिर् युवम् अश्महन्मभिः ।
तपुर्वधेभिर् अजरेभिर् अत्त्रिणो नि पर्शाने विध्यतं यन्तु निस्वरम् ॥
indrāsomā vartayataṃ divas pary agnitaptebhir yuvam aśmahanmabhiḥ ।
tapurvadhebhir ajarebhir attriṇo ni parśāne vidhyataṃ yantu nisvaram ॥
Indra and Soma, turn all round and revolve your search lights, ignite and shoot out from the skies your weapons of offence and defence, and, with fiery, thunder-tipped, fatally destructive, irresistible and inviolable arms, fix the voracious ogres, strike them on the precipice and throw them into the abyss, let them run off into silence and oblivion without uttering a sigh of pain or voice of protest.
8.4.6
इन्द्रासोमा परि वां भूतु विश्वत इयं मतिः कक्ष्याश्वेव वाजिना ।
यां वां होत्रां परिहिनोमि मेधयेमा ब्रह्माणि नृपती इव जिन्वतम् ॥
indrāsomā pari vāṃ bhūtu viśvata iyaṃ matiḥ kakṣyāśveva vājinā ।
yāṃ vāṃ hotrāṃ parihinomi medhayemā brahmāṇi nṛpatī iva jinvatam ॥
Indra and Soma, leading powers of governance and peace, like mighty forces in harness ruling the nation, may this prayer of mine, which I address to you with the best of intention and understanding as an exhortation, inspire you and guide you all round, and may you, as the ruler and protector of the nation that you are, make these words of prayer, exhortation and adoration fruitful.
8.4.7
प्रति स्मरेथां तुजयद्भिर् एवैर् हतं द्रुहो रक्षसो भङ्गुरावतः ।
इन्द्रासोमा दुष्कृते मा सुगं भूद् यो मा कदा चिद् अभिदासति द्रुहुः ॥
prati smarethāṃ tujayadbhir evair hataṃ druho rakṣaso bhaṅgurāvataḥ ।
indrāsomā duṣkṛte mā sugaṃ bhūd yo mā kadā cid abhidāsati druhuḥ ॥
And remember, be watchful and alert against the malignant, evil and treacherous forces, ward them off and eliminate them with the fastest interceptors and destroyers at the very onset. Indra and Soma, let there be no peace, nothing easy, for the evil doer who may any time try to inure, sabotage or enslave us out of jealousy and enmity.
8.4.8
यो मा पाकेन मनसा चरन्तम् अभिचष्टे अनृतेभिर् वचोभिः ।
आप इव काशिना सम्गृभीता असन्न् अस्त्व् असतः इन्द्र वक्ता ॥
yo mā pākena manasā carantam abhicaṣṭe anṛtebhir vacobhiḥ ।
āpa iva kāśinā samgṛbhītā asann astv asataḥ indra vaktā ॥
And while I live and act and behave with a mature mind of purity and truth, if someone malign me with false words, let him be caught up like water in the hand grip and evaporate in the heat, O lord Indra, ruler and law-giver of power, let him be reduced to nothing because he speaks nothing but falsehood.
8.4.9
ये पाकशंसं विहरन्त एवैर् ये वा भद्रं दूषयन्ति स्वधाभिः ।
अहये वा तान् प्रददातु सोम आ वा दधातु निरृतेर् उपष्ठे ॥
ye pākaśaṃsaṃ viharanta evair ye vā bhadraṃ dūṣayanti svadhābhiḥ ।
ahaye vā tān pradadātu soma ā vā dadhātu nirṛter upaṣṭhe ॥
O Soma, lord of peace and justice, if there be those who, with smartness and fast actions, malign, locerate and deprive the man of purity, truth, honour and spotless reputation, or with their powers and prestige denigrate the man of goodness and charitable disposition and bring disgrace upon him, deliver such men to the sufferance of darkness and remorse or let them suffer the pangs of deprivation themselves.
8.4.10
यो नो रसं दिप्सति पित्वो अग्ने अश्वानां गवां यस् तनूनाम् ।
रिपु स्तेन स्तेयकृद् दभ्रम् एतु नि ष हीयतां तन्वा तना च ॥
yo no rasaṃ dipsati pitvo agne aśvānāṃ gavāṃ yas tanūnām ।
ripu stena steyakṛd dabhram etu ni ṣa hīyatāṃ tanvā tanā ca ॥
O lord of light and vitality, Agni, whoever pollutes the flavour, taste and vitality of our food and injures and impairs the vigour and power of our horses, cows and our bodies, let such enemy, the thief, the robber, the saboteur, be reduced to nullity and himself suffer debility of body and even deprivation of future extension and progeny.
8.4.11
परः सो अस्तु तन्वा तना च तिस्रः पृथिवीर् अधो अस्तु विश्वाः ।
प्रति शुष्यतु यशो अस्य देवा यो मा दिवा दिप्सति यश् च नक्तम् ॥
paraḥ so astu tanvā tanā ca tisraḥ pṛthivīr adho astu viśvāḥ ।
prati śuṣyatu yaśo asya devā yo mā divā dipsati yaś ca naktam ॥
O divinities of nature and humanity, may he, who wants to injure and destroy me in the day and in the night, stay far off in personal presence and also with the progeny of his evil tendencies, and may he even fall lower than all the three orders of earthly existence, i.e., lower than the good, the bad and the indifferent. May his honour and reputation dry up and evaporate to zero and let there be none to remember him on earth.
8.4.12
सुविज्ञानं चिकितुषे जनाय सच् चासच् च वचसी पस्पृधाते ।
तस्योर् यत् सत्यं यतरद् ऋजीयस् तद् इत् सोमो ऽवति हन्त्य् असत् ॥
suvijñānaṃ cikituṣe janāya sac cāsac ca vacasī paspṛdhāte ।
tasyor yat satyaṃ yatarad ṛjīyas tad it somo 'vati hanty asat ॥
Words of truth and words of untruth rival and contend with each other. Of these, the one that is true and to the extent that it is simple and natural. Soma, lord of peace, harmony and goodness, protects and preserves, the untrue, he destroys. This simple and straight natural knowledge, the lord reveals for the man who is keen to know the truth and reality of life.
8.4.13
न वा उ सोमो वृजिनं हिनोति न क्षत्रियम् मिथुया धारयन्तम् ।
हन्ति रक्षो हन्त्य् आसद् वदन्तम् उभाव् इन्द्रस्य प्रसितौ शयाते ॥
na vā u somo vṛjinaṃ hinoti na kṣatriyam mithuyā dhārayantam ।
hanti rakṣo hanty āsad vadantam ubhāv indrasya prasitau śayāte ॥
Soma, lord of peace and harmony, does not call forth the crooked to the distinction between truth and untruth. Nor does he impel and support the Kshatriya, ruler administrator, who parades his power and valour falsely. But he does destroy the evil and the wicked and also the one who speaks the untruth, and both the wicked and the liar end up in the bonds of Indra, dispenser of justice.
8.4.14
यदि वाहम् अनृतदेवो अस्मि मोघं वा देवां अप्यूहे अग्ने ।
किम् अस्मभ्यं जातवेदो हृणीषे द्रोघवाचस् ते निरृथं सचन्ताम् ॥
yadi vāham anṛtadevo asmi moghaṃ vā devāṃ apyūhe agne ।
kim asmabhyaṃ jātavedo hṛṇīṣe droghavācas te nirṛthaṃ sacantām ॥
Unless I am a worshipper of falsehood as my divine ideal or adore the lord and divinities falsely, deceiving them as if, why would you, Jataveda Agni, all knowing lord of light and truth, be angry with me? You would not be angry, because only the speakers of falsehood would suffer your wrath and punishment.
8.4.15
अद्या मुरीय यदि यातुधानो अस्मि यदि वायुस् ततप पुरुषस्य ।
अधा स वीरैर् दशभिर् वि यूया यो मा मोघं यातुधानेत्य् आह ॥
adyā murīya yadi yātudhāno asmi yadi vāyus tatapa puruṣasya ।
adhā sa vīrair daśabhir vi yūyā yo mā moghaṃ yātudhānety āha ॥
If I were a demon on the move, or if I tormented any person in life, then let me suffer death right now today. But I am not, nor have I done so. Then let that person be deprived of all his ten faculties of sense and prana who falsely proclaims that I am a demonic tormentor of others.
8.4.16
यो मायातुं यातुधानेत्य् आह यो वा रक्षाः शिचिर् अस्मीत्य् आह ।
इन्द्रस् तं हन्तु महता वधेन विश्वस्य जन्तोर् अधमस् पदीष्ट ॥
yo māyātuṃ yātudhānety āha yo vā rakṣāḥ śicir asmīty āha ।
indras taṃ hantu mahatā vadhena viśvasya jantor adhamas padīṣṭa ॥
Whoever says that I am a devil even though I am not a devil, and whoever says that he is pure and innocent although he is a very devil, may Indra, lord of power and justice, punish such a person with his mighty thunderbolt, may such a falsifier fall to the abyss as the worst of all living beings.
8.4.17
प्र या जिगाति खर्गलेव नक्तम् अप द्रुहुस् तन्वं1 गूहमाना ।
वव्रम् अनन्तम् अव सा पदीष्टिअ ग्रावाणो घ्नन्तु रक्षस उपब्दैः ॥
pra yā jigāti khargaleva naktam apa druhus tanvaṃ1 gūhamānā ।
vavram anantam ava sā padīṣṭia grāvāṇo ghnantu rakṣasa upabdaiḥ ॥
And she that goes about at night, hiding her person like a spirit of hate and violence, a she-owl as if, would fall into the bottomless deep of darkness. Men of judgement should condem the evil with strong words of disapproval.
8.4.18
वि तिष्ठध्वम् मरुतो विक्ष्व् इछत गृभायत रक्षसः सं पिनष्टन् ।
वयो ये भूत्वा पतयन्ति नक्तभिर् ये वा रिपो दधिरे देवे अध्वरे ॥
vi tiṣṭhadhvam maruto vikṣv ichata gṛbhāyata rakṣasaḥ saṃ pinaṣṭan ।
vayo ye bhūtvā patayanti naktabhir ye vā ripo dadhire deve adhvare ॥
O Maruts, vibrant powers of vigilance, stay among the people, watch keenly for the forces of evil and violence there, grab them and crush them all, they that fly about like birds over the nights and cause disturbance and violence in the divine morning yajnas of love and non-violence.
8.4.19
प्र वर्तय दिवो ऽश्मानम् इन्द्र सोमशितं मघवन्त् सं शिशाधि ।
प्राक्तो अपाक्तो अधराद् उदक्तो ऽभि जहि रक्षसः पर्वतेन ॥
pra vartaya divo 'śmānam indra somaśitaṃ maghavant saṃ śiśādhi ।
prākto apākto adharād udakto 'bhi jahi rakṣasaḥ parvatena ॥
Indra, lord of power and justice, from the light of divinity and wisdom of the sages, bring up and strike the thunderbolt of justice and correction tempered and sharpened with soma for peace and progress. Sharpen and train them on the wicked, seize them from front and back, up and down, and crush them with the bolt.
8.4.20
एत उ त्ये पतयन्ति श्वयातव इन्द्रं दिप्सन्ति दिप्सवो ऽदाभ्यम् ।
शिशीते शक्रः पिशुनेभ्यो वधं नुनं सृजद् अशनिं यातुमद्भ्यः ॥
eta u tye patayanti śvayātava indraṃ dipsanti dipsavo 'dābhyam ।
śiśīte śakraḥ piśunebhyo vadhaṃ nunaṃ sṛjad aśaniṃ yātumadbhyaḥ ॥
These and other miscreants with the mentality of street curs roam around, attack people and try to damage Indra, the ruler, who is otherwise indomitable. Indra then, commander of power and force, sharpens the thunderbolt for these crafty saboteurs on the prowl and strikes the fatal blow upon them.
8.4.21
इन्द्रो यातूनाम् अभवत् पराशरो हविर्मथीनाम् अभ्य् आविवासताम् ।
अभीद् उ शक्रः परशुर् यथा वनं पात्रेव भिन्दन्त् सत एतु रक्षसः ॥
indro yātūnām abhavat parāśaro havirmathīnām abhy āvivāsatām ।
abhīd u śakraḥ paraśur yathā vanaṃ pātreva bhindant sata etu rakṣasaḥ ॥
Indra is the lordly power that throws off the upcoming saboteurs who damage the inputs and infrastructure of yajnic development for the peace and progress of the human community. He is mighty powerful just like what the axe is for the woods, breaking down the evil and wicked destroyers like pots of clay whenever they raise their head.
8.4.22
उलूकयातुं शुशुलूकयातुं जहि श्वयातुम् उत कोकयातुम् ।
सुपर्णयातुम् उत गृध्रयातुं दृषदेव प्र मृण रक्ष इन्द्र ॥
ulūkayātuṃ śuśulūkayātuṃ jahi śvayātum uta kokayātum ।
suparṇayātum uta gṛdhrayātuṃ dṛṣadeva pra mṛṇa rakṣa indra ॥
Indra, refulgent and potent ruler of the world, crush the evil and the wicked like pieces of clay with a stone: the fiend in the garb of an owl, or an owlet, or a dog, or a wolf, or a hawk, or a vulture. They are covert, stealthy, clever, jealous and growling cruel destroyers, cunning and voracious.
8.4.23
मा नो रक्षो अभि नड् यातुमावद् अपोछन्तु मिथुना ये किमीदिनः ।
पृथिवी नः पार्थिवात् पात्व् अंहसो ऽन्तरिक्षं दिव्यात् पात्व् अस्मान् ॥
mā no rakṣo abhi naḍ yātumāvad apochantu mithunā ye kimīdinaḥ ।
pṛthivī naḥ pārthivāt pātv aṃhaso 'ntarikṣaṃ divyāt pātv asmān ॥
Let no wicked demonic forces harm and destroy us. Let the darkness of tormentors harming us either by joint force or by doubt and scepticism be off. May the earth protect us against earthly sin and crime. Let the sky protect us against dangers from above.
8.4.24
इन्द्र जहि पुमांसं यातुधानम् उत स्त्रियं मायया शाशदानाम् ।
विग्रीवासो मूरदेवा ऋदन्तु मा ते दृशन्त् सूर्यम् उच्चरन्तम् ॥
indra jahi pumāṃsaṃ yātudhānam uta striyaṃ māyayā śāśadānām ।
vigrīvāso mūradevā ṛdantu mā te dṛśant sūryam uccarantam ॥
Indra, punish and eliminate the man demon. Punish and eliminate the woman demon who destroys by deception and crafty design. Let the stranglers of life who play with life and death lose their own neck and let them never see the rising sun.
8.4.25
प्रति चक्ष्व वि चक्ष्वेन्द्रश् च सोम जागृतम् ।
रक्षोभ्यो वधम् अस्यतम् अशनिं यातुमद्भ्यः ॥
prati cakṣva vi cakṣvendraś ca soma jāgṛtam ।
rakṣobhyo vadham asyatam aśaniṃ yātumadbhyaḥ ॥
Indra and Soma, lord of power and governance, peace and justice, watch every thing that happens and enlighten us too. Shine, reveal and proclaim what is happening and warn us too. Keep awake and watchful and let us rise too into awakenment. Shoot the arrow upon the demonic destroyers, strike the thunderbolt upon the covert saboteurs.
Sūkta 5 — Krtya dushanam Devata, Shukra Rshi
Atharvaveda 8.5 · 22 mantras
8.5.1
अयं प्रतिसरो मणिर् वीरो वीराय बध्यते ।
वीर्यवान्त् सपत्नहा शूरवीरः परिपाणः सुमङ्गलः ॥
ayaṃ pratisaro maṇir vīro vīrāya badhyate ।
vīryavānt sapatnahā śūravīraḥ paripāṇaḥ sumaṅgalaḥ ॥
This Pratisara, jewel mark of distinction, is awarded to the brave, a decoration of the warrior that is valiant, conqueror of adversaries, eminent hero, all round protector and defender of the good and a symbol of peace, prosperity and all round well-being.
8.5.2
अयं मणिः सपत्नहा सुवीरः सहस्वान् वाजी सहमान उग्रः ।
प्रत्यक् कृत्या दूषयन्न् एति वीरः ॥
ayaṃ maṇiḥ sapatnahā suvīraḥ sahasvān vājī sahamāna ugraḥ ।
pratyak kṛtyā dūṣayann eti vīraḥ ॥
This jewel distinction is a mark of the destroyer of enemies, noble warrior among the brave, mighty powerful, victorious, brilliant blazing, the hero that goes forward destroying the violent evil doers.
8.5.3
अनेनेन्द्रो मणिना वृत्रम् अहन्न् अनेनासुरान् पराभावयन् मनीषी ।
अनेनाजयद् द्यावापृथिवी उभे इमे अनेनाजयत् प्रदिशश् चतस्रः ॥
anenendro maṇinā vṛtram ahann anenāsurān parābhāvayan manīṣī ।
anenājayad dyāvāpṛthivī ubhe ime anenājayat pradiśaś catasraḥ ॥
By virtue of this exceptional honour and valour of divine order, Indra, ruler of the world, all-wise visionary, destroys the evil and dark forces of the world, subdues the negative forces of life. By this he rules over both heaven and earth, and by this he controls all the four directions of space.
8.5.4
अयं स्राक्त्यो मणिः प्रतीवर्तः प्रतिसरः ।
ओजस्वान् विमृधो वशी सो अस्मान् पातु सर्वतः ॥
ayaṃ srāktyo maṇiḥ pratīvartaḥ pratisaraḥ ।
ojasvān vimṛdho vaśī so asmān pātu sarvataḥ ॥
This jewel distinction is a mark of dynamic progress in all directions, it turns off adversaries, it is a valorous destroyer of enemies. All controller, may the hero protect us all round.
8.5.5
तद् अग्निर् आह तद् उ सोम आह बृहस्पतिः सविता तद् इन्द्रः ।
ते मे देवाः पुरोहिताः प्रतीचीः कृत्याः प्रतिसरैर् अजन्तु ॥
tad agnir āha tad u soma āha bṛhaspatiḥ savitā tad indraḥ ।
te me devāḥ purohitāḥ pratīcīḥ kṛtyāḥ pratisarair ajantu ॥
This is what Agni, the leading light says. This is what Soma, the sage of peace, Brhaspati, the eminent scholar, Savita, the inspiring spirit, and Indra, the mighty ruler, all say. May all Devas, brilliant leaders and sages of the nation, leading lights of life, turn off the onslaughts of violence against life and humanity by the noble force of distinguished heroes.
8.5.6
अन्तर् दधे द्यावापृथिवी उताहर् उत सूर्यम् ।
ते मे देवाः पुरोहिताः प्रतीचीः कृत्याः प्रतिसरैर् अजन्तु ॥
antar dadhe dyāvāpṛthivī utāhar uta sūryam ।
te me devāḥ purohitāḥ pratīcīḥ kṛtyāḥ pratisarair ajantu ॥
I hold within me the light of heaven and the patience and stability of the earth, the light of the day and blazing radiance of the sun by virtue of the distinguished heroes of the nation. May the Devas, leading lights and guardians of the nation, turn off the onslaughts of violence against life and humanity by the noble force of distinguished heroes.
8.5.7
ये स्राक्त्यं मणिं जना वर्माणि कृण्वते ।
सूर्य इव दिवम् आरुह्य वि कृत्या बाधते वशी ॥
ye srāktyaṃ maṇiṃ janā varmāṇi kṛṇvate ।
sūrya iva divam āruhya vi kṛtyā bādhate vaśī ॥
Those people who wear the corslet of the jewel of distinctive strength and courage, rise high as if to the light of the sun. Such a person, self-controlled and all controlling, repulses the onslaughts of violence against himself and the nation.
8.5.8
स्राक्त्येन मणिना ऋषिणेव मनीषिणा ।
अजैषं सर्वाः पृतना वि मृधो हन्मि रक्षसः ॥
srāktyena maṇinā ṛṣiṇeva manīṣiṇā ।
ajaiṣaṃ sarvāḥ pṛtanā vi mṛdho hanmi rakṣasaḥ ॥
By the jewel distinction of strength and courage, and the radiance of moral and spiritual integrity, as if with all the seers and sages, I win against all negative forces and destroy the evil forces of violence against life and humanity.
8.5.9
याः कृत्या आङ्गिरसीर् याः कृत्या आसुरीर् याः ।
कृत्याः स्वयंकृता या उ चान्येभिर् आभृताः ।
उभयीस् ताः परा यन्तु परावतो नवतिं नाव्या अति ॥
yāḥ kṛtyā āṅgirasīr yāḥ kṛtyā āsurīr yāḥ ।
kṛtyāḥ svayaṃkṛtā yā u cānyebhir ābhṛtāḥ ।
ubhayīs tāḥ parā yantu parāvato navatiṃ nāvyā ati ॥
Whatever violences there be whether in relation to parts of the body, both individual and social, or in relation to pranic energy, both individual and social, whether caused by one’s own self or by contact with others, may both these, navigable all, go far beyond the ninety streams of life, that is, beyond the three high, medium and low grades of intensity of the ten senses of perception and volition.
8.5.10
अस्मै मणिं वर्म बध्नन्तु देवा इन्द्रो विष्णुः सविता रुद्रो अग्निः ।
प्रजापतिः परमेष्ठी विराड् वैश्वानर ऋषयश् च सर्वे ॥
asmai maṇiṃ varma badhnantu devā indro viṣṇuḥ savitā rudro agniḥ ।
prajāpatiḥ parameṣṭhī virāḍ vaiśvānara ṛṣayaś ca sarve ॥
This jewel armour of strength and courage, moral and spiritual integrity, both individual and social, may the Divinities, Indra, lord omnipotent, Vishnu, lord omnipresent, Savita, lord creator and inspirer, Rudra, lord of love and justice and dispensation, Agni, lord of light and leadership, Prajapati, lord protector and sustainer of created beings, Parameshthi, lord supreme, Virat, cosmic spirit of the universe, Vaishvanara, lord of humanity, and all saints, seers and sages award to this heroic soul.
8.5.11
उत्तमो अस्य् ओषधीनाम् अनड्वान् जगताम् इव व्याघ्रः श्वपदाम् इव । (AVŚ_8,5.11ड्) यम् ऐछामाविदाम तं प्रतिस्पाशनम् अन्तितम् ॥
uttamo asy oṣadhīnām anaḍvān jagatām iva vyāghraḥ śvapadām iva । (AVŚ_8,5.11ḍ) yam aichāmāvidāma taṃ pratispāśanam antitam ॥
O heroic wearer of the distinction of eminence among people, you are the best, like the hottest of cleansers, bull among the animals, tiger among the terribles. In you we have got what we had desired, the ultimate at the closest in society.
8.5.12
स इद् व्याघ्रो भवत्य् अथो सिंहो अथो वृषा ।
अथो सपत्नकर्शनो यो बिभर्तीमं मणिम् ॥
sa id vyāghro bhavaty atho siṃho atho vṛṣā ।
atho sapatnakarśano yo bibhartīmaṃ maṇim ॥
The man who wears this jewel of distinction is a very tiger, lion indeed, generous as the virile bull who destroys the adversaries that dare to challenge us.
8.5.13
नैनं घ्नन्त्य् अप्सरसो न गन्धर्वा न मर्त्याः ।
सर्वा दिशो वि राजति यो बिभर्तीमं मणिम् ॥
nainaṃ ghnanty apsaraso na gandharvā na martyāḥ ।
sarvā diśo vi rājati yo bibhartīmaṃ maṇim ॥
Lightnings of the sky smite him not, rulers of the earth and the highest of mortals challenge him not, indeed the wearer of this eminence shines unique over all quarters of the earth.
8.5.14
कश्यपस् त्वाम् असृजत कश्यपस् त्वा सम् ऐरयत् ।
अबिभस् त्वेन्द्रो मानुषे बिभ्रत् संश्रेषिणे ऽजयत् ।
मणिं सहस्रवीर्यं वर्म देवा अकृण्वत ॥
kaśyapas tvām asṛjata kaśyapas tvā sam airayat ।
abibhas tvendro mānuṣe bibhrat saṃśreṣiṇe 'jayat ।
maṇiṃ sahasravīryaṃ varma devā akṛṇvata ॥
Distinction of eminence, warrior wearer of the distinction, Kashyapa, lord of universal vision, created you, Kashyapa, lord of imagination inspired you. Fearless Indra, world ruler, bore you for humanity and thereby wins the battles of humanity against inhuman challenges. Indeed the divinities of nature and brilliancies of humanity have made this distinction of a hundred virile powers as the protective armour of life and humanity.
8.5.15
यस् त्वा कृत्याभिर् यस् त्वा दीक्षाभिर् यज्ञैर् यस् त्वा जिघांसति ।
प्रत्यक् त्वम् इन्द्र तं जहि वज्रेण शतपर्वणा ॥
yas tvā kṛtyābhir yas tvā dīkṣābhir yajñair yas tvā jighāṃsati ।
pratyak tvam indra taṃ jahi vajreṇa śataparvaṇā ॥
Indra, ruler, leader and warrior of heroic distinction, whoever challenges and wants to violate you with destructive acts, or with whatever best commitments he has, or with whatever cooperative forces he can collect, face him straight and, with the hundred power thunderbolt of punishment, destroy him.
8.5.16
अयम् इद् वै प्रतीवर्त ओजस्वान् संजयो मणिः ।
प्रजां धनं च रक्षतु परिपाणः सुमङ्गलः ॥
ayam id vai pratīvarta ojasvān saṃjayo maṇiḥ ।
prajāṃ dhanaṃ ca rakṣatu paripāṇaḥ sumaṅgalaḥ ॥
This eminent hero of jewel distinction, dynamic in all directions, mighty powerful, all victorious, all protective and harbinger of good fortune may, we pray, protect and promote the wealth and people of the earth.
8.5.17
असपत्नं नो अधराद् असपत्नं न उत्तरात् ।
इन्द्रासपत्नं नः पश्चाज् ज्योतिः शूर पुरस् कृधि ॥
asapatnaṃ no adharād asapatnaṃ na uttarāt ।
indrāsapatnaṃ naḥ paścāj jyotiḥ śūra puras kṛdhi ॥
Indra, ruler of the world, brave invincible warrior of eminence, give us the light and freedom from enemies from below, give us the light and freedom from enemies from above, give us the light and freedom from enemies from behind, and give us the light and freedom from enemies from the front.
8.5.18
वर्म मे द्यावापृथिवी वर्माहर् वर्म सूर्यः ।
वर्म म इन्द्रश् चाग्निश् च वर्म धाता दधातु मे ॥
varma me dyāvāpṛthivī varmāhar varma sūryaḥ ।
varma ma indraś cāgniś ca varma dhātā dadhātu me ॥
May the heaven and earth bear and bring me the armour of defence, may the sun and day bear and bring me the armour of defence, may Indra and Agni, cosmic energy and earthly fire bear and bring me the armour of defence, and may Dhata, lord sustainer of the universe bear the defence and bless me with all round safety and peace against all sin and violence, external and internal.
8.5.19
ऐन्द्राग्नं वर्म बहुलं यद् उग्रं विश्वे देवा नातिविध्यन्ति सर्वे ।
तन् मे तन्वं त्रायतां सर्वतो बृहद् आयुष्मां जरदष्टिर् यथासानि ॥
aindrāgnaṃ varma bahulaṃ yad ugraṃ viśve devā nātividhyanti sarve ।
tan me tanvaṃ trāyatāṃ sarvato bṛhad āyuṣmāṃ jaradaṣṭir yathāsāni ॥
May the lustrous versatile armour of defence, protection and peace at heart granted to me by Indra and Agni, lord omnipotent and leading light of life, which all the powers of nature and humanity would not violate, protect me whole in body, mind and spirit so that I may live and enjoy a long life of good health and enlightenment without inhibition or suppression and violence till the completion of my earthly existence to the full.
8.5.20
आ मारुक्षद् देवमणिर् मह्या अरिष्टतातये ।
इमं मेथिम् अभिसंविशध्वं तनूपानं त्रिवरूथम् ओजसे ॥
ā mārukṣad devamaṇir mahyā ariṣṭatātaye ।
imaṃ methim abhisaṃviśadhvaṃ tanūpānaṃ trivarūtham ojase ॥
May the divine armour of defence stay on me all round as a high bulwark of protection against violence. Come friends, join together under the umbrella protection of this invincible triple armour of defence of body, mind and soul collectively for the glory and fulfilment of our human destiny.
8.5.21
अस्मिन्न् इन्द्रो नि दधातु नृम्णम् इमं देवासो अभिसंविशध्वम् ।
दीर्घायुत्वाय शतशारदायायुष्मान् जरदष्टिर् यथासत् ॥
asminn indro ni dadhātu nṛmṇam imaṃ devāso abhisaṃviśadhvam ।
dīrghāyutvāya śataśāradāyāyuṣmān jaradaṣṭir yathāsat ॥
Into this triple armour of wholeness of body, mind and soul, individual as well as collenctive, may Indra, lord omnipotent, vest full power and potential for human fulfilment. Come brilliant friends, all dear to
8.5.22
स्वस्तिदा विशां पतिर् वृत्रहा विमृधो वशी ।
इन्द्रो बध्नातु ते मणिं जिगीवां अपराजितः ।
सोमपा अभयङ्करो वृषा ।
svastidā viśāṃ patir vṛtrahā vimṛdho vaśī ।
indro badhnātu te maṇiṃ jigīvāṃ aparājitaḥ ।
somapā abhayaṅkaro vṛṣā ।
Sūkta 6
Atharvaveda 8.6 · 26 mantras
8.6.1
यौ ते मातोन्ममार्ज जातायाः पतिवेदनौ ।
दुर्णामा तत्र मा गृधद् अलिंश उत वत्सपः ॥
yau te mātonmamārja jātāyāḥ pativedanau ।
durṇāmā tatra mā gṛdhad aliṃśa uta vatsapaḥ ॥
O woman, in your breasts which at your birth your mother washed, rubbed and cleansed, there must not be any negative elements such as germs and bacteria which may damage your vitality and harm the foetus.
8.6.2
पलालानुपलालौ शर्कुं कोकं मलिम्लुचं पलीजकम् ।
आश्रेषं वव्रिवाससम् ऋक्षग्रीवं प्रमीलिनम् ॥
palālānupalālau śarkuṃ kokaṃ malimlucaṃ palījakam ।
āśreṣaṃ vavrivāsasam ṛkṣagrīvaṃ pramīlinam ॥
There must not be any ailment which stops the growth and formation of tissues, which is painful, which damages the tissues, which vitiates the growth and sensitivity of the foetus, which gives you a burning discomfort or damages your health and beauty, or gives neck or eye trouble. (All these ailments we must cure through pre-natal care.)
8.6.3
मा सं वृतो मोप सृप ऊरू माव सृपो ऽन्तरा ।
कृणोम्य् अस्यै भेषजं बजं दुर्णामचातनम् ॥
mā saṃ vṛto mopa sṛpa ūrū māva sṛpo 'ntarā ।
kṛṇomy asyai bheṣajaṃ bajaṃ durṇāmacātanam ॥
The ailment must not persist, must not recur, must not affect the thighs and the groin. I prepare and administer a powerful remedy which would eliminate the painful trouble.
8.6.4
दुर्णामा च सुनामा चोभा सम्वृतम् इछतः ।
अरायान् अप हन्मः सुनामा स्त्रैणम् इछताम् ॥
durṇāmā ca sunāmā cobhā samvṛtam ichataḥ ।
arāyān apa hanmaḥ sunāmā straiṇam ichatām ॥
Negative and positive conditions of health and growth contend together. Of these, the negatives we remove so that the positives may help the procreative power of the mother’s system.
8.6.5
यः कृष्णः केश्य् असुर स्तम्बज उत तुण्डिकः ।
अरायान् अस्या मुष्काभ्यां भंससो ऽप हन्मसि ॥
yaḥ kṛṣṇaḥ keśy asura stambaja uta tuṇḍikaḥ ।
arāyān asyā muṣkābhyāṃ bhaṃsaso 'pa hanmasi ॥
The dark malignity, painful and debilitating, which affects the lower waist and the navel, such negativities we remove and root out from the ovaries and the womb of the woman.
8.6.6
अनुजिघ्रं प्रमृशन्तं क्रव्यादम् उत रेरिहम् ।
अरायां छ्वकिष्किणो बजः पिङ्गो अनीनशत् ॥
anujighraṃ pramṛśantaṃ kravyādam uta reriham ।
arāyāṃ chvakiṣkiṇo bajaḥ piṅgo anīnaśat ॥
Yellow ‘baja’ counters and destroys all those germs and infections which affect through smelling, touching, licking, and which infect the flesh, strike deep and doggedly persist and continue to afflict.
8.6.7
यस् त्वा स्वप्ने निपद्यते भ्राता भूत्वा पितेव च ।
बजस् तान्त् सहताम् इतः क्लीबरूपांस् तिरीटिनः ॥
yas tvā svapne nipadyate bhrātā bhūtvā piteva ca ।
bajas tānt sahatām itaḥ klībarūpāṃs tirīṭinaḥ ॥
Whoever in the dream state disturbs and violates you in the garb of a brother or a father figure, let ‘baja’ ward off such surreptitious foolish presences from your mind. (The idea is that the expectant mother is a sacred presence to nature, to society, and even to her own self, because she is a human embodiment of mother nature herself and the sanctity of the mother must be protected, it must not be desecrated even in dream. And ‘baja’, a herb as well as a seed is an antidote for such mental disturbance.)
8.6.8
यस् त्वा स्वपन्तीं त्सरति यस् त्वा दिप्सति जाग्रतीम् ।
छायाम् इव प्र तान्त् सूर्यः परिक्रामन्न् अनीनशत् ॥
yas tvā svapantīṃ tsarati yas tvā dipsati jāgratīm ।
chāyām iva pra tānt sūryaḥ parikrāmann anīnaśat ॥
Whoever surreptitiously approaches you while you are sleeping or when you are awake and intends to hurt and injure you or to deceive or destroy you, let your man ward off like the sun on the move dispelling the shades of darkness.
8.6.9
यः कृणोति मृतवत्साम् अवतोकाम् इमां स्त्रियम् ।
तम् ओषधे त्वं नाशयास्याः कमलम् अञ्जिवम् ॥
yaḥ kṛṇoti mṛtavatsām avatokām imāṃ striyam ।
tam oṣadhe tvaṃ nāśayāsyāḥ kamalam añjivam ॥
Whatever the cause that kills the foetus and renders this woman a bereaved mother, O Oshadhi, life saving herb, O man blest with sunny radiance, destroy that cause which deprives the woman of her cherished love and desire for motherhood.
8.6.10
ये शालाः परिनृत्यन्ति सायं गर्दभनादिनः ।
कुसूला ये च कुक्षिलाः ककुभाः करुमाः स्रिमाः ।
तान् ओषधे त्वं गन्धेन विषूचीनान् वि नाशय ॥
ye śālāḥ parinṛtyanti sāyaṃ gardabhanādinaḥ ।
kusūlā ye ca kukṣilāḥ kakubhāḥ karumāḥ srimāḥ ।
tān oṣadhe tvaṃ gandhena viṣūcīnān vi nāśaya ॥
Those that fly and dance around homes, humming and buzzing, those that stick, have bacterial sheaths, are crooked, annoying, creeping, O Oshadhi, destroy all these poisonous ones with fumes and smell.
8.6.11
ये कुकुन्धाः कुकिरभाः कृत्तीर् दूर्शानि बिभ्रति ।
क्लीबा इव प्रनृत्यन्तो वने ये कुर्वते घोषं तान् इतो नाशयामसि ॥
ye kukundhāḥ kukirabhāḥ kṛttīr dūrśāni bibhrati ।
klībā iva pranṛtyanto vane ye kurvate ghoṣaṃ tān ito nāśayāmasi ॥
Those that buzz, gleam, bite through, destroy, have dangerous habits, fly round thickets and produce annoying noise, all these dancing like mad, we destroy from here and around.
8.6.12
ये सूर्यं न तितिक्षन्त आतपन्तम् अमुं दिवः ।
अरायान् बस्तवासिनो दुर्गन्धींल् लोहितास्यान् मककान् नाशयामसि ॥
ye sūryaṃ na titikṣanta ātapantam amuṃ divaḥ ।
arāyān bastavāsino durgandhīṃl lohitāsyān makakān nāśayāmasi ॥
Those that cannot survive in the light of the sun shining from yon heaven above, those destructive germs and parasites of sheep skin, awfully smelling, bloodmouthed, those germs and insects we destroy.
8.6.13
य आत्मानम् अतिमात्रम् अंस आधाय बिभ्रति ।
स्त्रीणां श्रोणिप्रतोदिन इन्द्र रक्षांसि नाशय ॥
ya ātmānam atimātram aṃsa ādhāya bibhrati ।
strīṇāṃ śroṇipratodina indra rakṣāṃsi nāśaya ॥
Those which, excessive in body even for themselves, holding that excess, abide and rise to the loins and waist part of women’s body, these attackers of the womb and foetus of women, O eminent physician, Indra, destroy.
8.6.14
ये पूर्वे बध्वो यन्ति हस्ते शृङ्गानि बिभ्रतः ।
आपाकेस्थाः प्रहासिन स्तम्बे ये कुर्वते ज्योतिस् तान् इतो नाशयामसि ॥
ye pūrve badhvo yanti haste śṛṅgāni bibhrataḥ ।
āpākesthāḥ prahāsina stambe ye kurvate jyotis tān ito nāśayāmasi ॥
Those which, of many colours, abide in the kitchen and in clumps of grass or flowers and produce flashes of light, and bearing their sting in front reach and vex married women, we destroy and eliminate from here.
8.6.15
येषाम् पश्चात् प्रपदानि पुरः पार्ष्णीः पुरो मुखा ।
खलजाः शकधूमजा उरुण्डा ये च मट्मटाः कुम्भमुष्का अयाशवः ।
तान् अस्या ब्रह्मणस् पते प्रतीबोधेन नाशय ॥
yeṣām paścāt prapadāni puraḥ pārṣṇīḥ puro mukhā ।
khalajāḥ śakadhūmajā uruṇḍā ye ca maṭmaṭāḥ kumbhamuṣkā ayāśavaḥ ।
tān asyā brahmaṇas pate pratībodhena nāśaya ॥
Those whose forefeet are back and heels are front, whose mouth is first in front, which are born on the thrashing floor, which are bom from the smell of dung, which live in clusters, which are very painful, whose generative glands are large and which move very fast, these, O physician of high knowledge, destroy as soon as you discover.
8.6.16
पर्यस्ताक्षा अप्रचङ्कशा अस्त्रैणाः सन्तु पण्डगाः ।
अव भेषज पादय य इमां संविवृत्सत्य् अपतिः स्वपतिं स्त्रियम् ॥
paryastākṣā apracaṅkaśā astraiṇāḥ santu paṇḍagāḥ ।
ava bheṣaja pādaya ya imāṃ saṃvivṛtsaty apatiḥ svapatiṃ striyam ॥
All round watchers, moving around for prey, mere males who value no culture of manners should not be allowed to mix with women. O man of correct social manners, stop the man without wife who tries to mix with this woman dedicated to her husband.
8.6.17
उद्धर्षिणं मुनिकेशं जम्भयन्तं मरीमृशम् ।
उपेषन्तम् उदुम्बलं तुण्डेलम् उत शालुडम् ।
पदा प्र विध्य पार्ष्ण्या स्थालीं गौर् इव स्पन्दना ॥
uddharṣiṇaṃ munikeśaṃ jambhayantaṃ marīmṛśam ।
upeṣantam udumbalaṃ tuṇḍelam uta śāluḍam ।
padā pra vidhya pārṣṇyā sthālīṃ gaur iva spandanā ॥
Control and check the movement of the pretender, long haired thug of piety, the violent, the fondler, the loiterer, the trouble maker, the saboteur, and the boaster, throw them off their track as a restive cow kicks off the milkman’s pot of milk.
8.6.18
यस् ते गर्भं प्रतिमृशाज् जातं वा मारयाति ते ।
पिङ्गस् तम् उग्रधन्वा कृणोतु हृदयाविधम् ॥
yas te garbhaṃ pratimṛśāj jātaṃ vā mārayāti te ।
piṅgas tam ugradhanvā kṛṇotu hṛdayāvidham ॥
Expectant mother, whatever touches and violates your foetus, or whatever destroys your new bom baby, let Pinga, the man of strength, or Pinga, the strong herb, wielding a powerful bow, pierce through the heart.
8.6.19
ये अम्नो जतान् मारयन्ति सूतिका अनुशेरते ।
स्त्रीभागान् पिङ्गो गन्धर्वान् वातो अभ्रम् इवाजतु ॥
ye amno jatān mārayanti sūtikā anuśerate ।
strībhāgān piṅgo gandharvān vāto abhram ivājatu ॥
The violent killers that destroy the new boms, or pollute the maternity home or the woman’s generative system, let Pinga drive away such pollutants like the wind driving away the clouds.
8.6.20
परिसृष्टं धरयतु यद् धितं माव पादि तत् ।
गर्भं त उग्रौ रक्षताम् भेषजौ नीविभार्यौ ॥
parisṛṣṭaṃ dharayatu yad dhitaṃ māva pādi tat ।
garbhaṃ ta ugrau rakṣatām bheṣajau nīvibhāryau ॥
Let the woman hold the seed planted in the womb. Let not the foetus, secured and held, be not dislodged and miscarried. O expectant mother, let two powerful herbs, Baja and Pinga, worn by the girdle zone protect your foetus till maturity.
8.6.21
पवीनसात् तङ्गल्वाच् छायकाद् उत नग्नकात् ।
प्रजायै पत्ये त्वा पिङ्गः परि पातु किमीदिनः ॥
pavīnasāt taṅgalvāc chāyakād uta nagnakāt ।
prajāyai patye tvā piṅgaḥ pari pātu kimīdinaḥ ॥
Expectant mother, let Pinga, the powerful. protect you and the foetus from penetrative attacks of fast moving germs, nightmares, thoughts of wantonness and stingy meanness for the sake of the husband and the progeny.
8.6.22
द्व्यास्याच् चतुरक्षात् पञ्चपदाद् अनङ्गुरेः ।
वृन्ताद् अभि प्रसर्पतः परि पाहि वरीवृतात् ॥
dvyāsyāc caturakṣāt pañcapadād anaṅgureḥ ।
vṛntād abhi prasarpataḥ pari pāhi varīvṛtāt ॥
O physician, protect the mother and the foetus from double-mouthed, four eyed, five footed, fingerless germs creeping from leaves and creepers in curved motion.
8.6.23
य आमं मांसम् अदन्ति पौरुषेयं च ये क्रविः ।
गर्भान् खादन्ति केशवास् तान् इतो नाशयामसि ॥
ya āmaṃ māṃsam adanti pauruṣeyaṃ ca ye kraviḥ ।
garbhān khādanti keśavās tān ito nāśayāmasi ॥
O physician, protect the mother and foetus from those germs that consume raw, live or dead human flesh. We destroy all the germs which thrive in water, air and the body and consume the foetuses.
8.6.24
ये सूर्यात् परिसर्पन्ति स्नुषेव श्वशुराद् अधि ।
बजश् च तेषां पिङ्गश् च हृदये ऽधि नि विध्यताम् ॥
ye sūryāt parisarpanti snuṣeva śvaśurād adhi ।
bajaś ca teṣāṃ piṅgaś ca hṛdaye 'dhi ni vidhyatām ॥
Let Baja and Pinga pierce through the heart of those germs which creep away from sun light like the daughter-in-law slipping away from the presence of the father-in-law.
8.6.25
पिङ्ग रक्ष जायमानं मा पुमांसं स्त्रियं क्रन् ।
आण्डादो गर्भान् मा दभन् बाधस्वेतः किमीदिनः ॥
piṅga rakṣa jāyamānaṃ mā pumāṃsaṃ striyaṃ kran ।
āṇḍādo garbhān mā dabhan bādhasvetaḥ kimīdinaḥ ॥
Let Pinga protect the life of new bom male or female baby. Destroyers of the egg must not damage the foetuses. O physician, drive away the life destroyers from here.
8.6.26
अप्रजास्त्वं मार्तवत्सम् आद् रोदम् अघम् आवयम् ।
वृक्षाद् इव स्रजम् कृत्वाप्रिये प्रति मुञ्च तत् ॥
aprajāstvaṃ mārtavatsam ād rodam agham āvayam ।
vṛkṣād iva srajam kṛtvāpriye prati muñca tat ॥
O man, let childlessness, child mortality, mourning and wailing, sin and suffering, be given up as objects of no-love like leaves fallen off from the branch of a tree.
Sūkta 7 — Bhaishajyam, Ayushyam, Oshadhayah Devatah, Atharva Rshi
Atharvaveda 8.7 · 28 mantras
8.7.1
या बभ्रवो याश् च शुक्रा रोहिणीर् उत पृश्नयः ।
असिक्नीः कृष्णा ओषधीः सर्वा अछावदामसि ॥
yā babhravo yāś ca śukrā rohiṇīr uta pṛśnayaḥ ।
asiknīḥ kṛṣṇā oṣadhīḥ sarvā achāvadāmasi ॥
We adjudge and well approve sanative herbs which are brown, white, red, various and fine, dusky, and dark. They are nourishing, energising, rejuvenating, soothing, without negative side effects and attractive.All these we recommend.
8.7.2
त्रायन्ताम् इमं पुरुसं यक्ष्माद् देवेषिताद् अधि ।
यासाम् द्यौः पिता पृथिवी माता समुद्रो मूलं वीरुधां बभूव ॥
trāyantām imaṃ purusaṃ yakṣmād deveṣitād adhi ।
yāsām dyauḥ pitā pṛthivī mātā samudro mūlaṃ vīrudhāṃ babhūva ॥
May these herbs save this man, this patient, this humanity, from debilitating and consumptive diseases caused by the course of nature. The father of these herbs is the sun in heaven, their mother is the earth, and the seed and root of these herbs is the ocean-like space and recuperative natural energy therein.
8.7.3
आपो अग्रं दिव्या ओषधयः ।
तास् ते यक्ष्मम् एनस्यम् अङ्गादङ्गाद् अनीनशन् ॥
āpo agraṃ divyā oṣadhayaḥ ।
tās te yakṣmam enasyam aṅgādaṅgād anīnaśan ॥
Apah, waters and fluent energies of natural recuperation, are the first and best, and then there are the divine herbs which, from every part of your body, remove the consumptive disease caused by violation of the discipline of nature.
8.7.4
प्रस्तृणती स्तम्बिनीर् एकशुङ्गाः प्रतन्वतीर् ओषधीर् आ वदामि ।
अंशुमतीः कण्डिनीर् या विशाखा ह्वयामि ते वीरुधो वैश्वदेवीर् उग्राः पुरुषजीवनीः ॥
prastṛṇatī stambinīr ekaśuṅgāḥ pratanvatīr oṣadhīr ā vadāmi ।
aṃśumatīḥ kaṇḍinīr yā viśākhā hvayāmi te vīrudho vaiśvadevīr ugrāḥ puruṣajīvanīḥ ॥
Prastmati of thick leaves and growth, Stambini of thick clusters, Ekashunga of single leafy growth, Pratanvati of luxuriant spread out growth, these herbs I take up and value. For you, I also invoke and take up Anshumati of many filaments, Kandini of reed-like growth, Vishakha of many extensive branches. All of them are of universal efficacy, powerful and life-giving for humanity.
8.7.5
यद् वः सहः सहमाना वीर्यं1 यच् च वो बलम् ।
तेनेमम् अस्माद् यक्ष्मात् पुरुषं मुञ्चतौषधीर् अथो कृणोमि भेषजम् ॥
yad vaḥ sahaḥ sahamānā vīryaṃ1 yac ca vo balam ।
tenemam asmād yakṣmāt puruṣaṃ muñcatauṣadhīr atho kṛṇomi bheṣajam ॥
O powerful and victorious herbs, whatever the power, vigour and potency that’s yours, with that, pray, cure this patient of this consumptive ailment. And here I administer the medication.
8.7.6
जीवलां नघारिषां जीवन्तीम् ओषधीम् अहम् ।
अरुन्धतीम् उन्नयन्तीं पुष्पाम् मधुमतीम् इह हुवे ऽस्मा अरिष्टतातये ॥
jīvalāṃ naghāriṣāṃ jīvantīm oṣadhīm aham ।
arundhatīm unnayantīṃ puṣpām madhumatīm iha huve 'smā ariṣṭatātaye ॥
Here for the recovery and freedom of this patient from disease, I invoke and administer the living, animating, life giving, elevating, blooming Jivantu herb of honeyed efficacy which will never harm him, never obstruct him, but will ever energise him to go forward.
8.7.7
इहा यन्तु प्रचेतसो मेदिनीर् वचसो मम ।
यथेमं पारयामसि पुरुषं दुरिताद् अधि ॥
ihā yantu pracetaso medinīr vacaso mama ।
yathemaṃ pārayāmasi puruṣaṃ duritād adhi ॥
By my word of knowledge and prescription let vigorous sanatives come here so that we may take this patient, through treatment, beyond the crisis.
8.7.8
अग्नेर् घासो अपां गर्भो या रोहन्ति पुनर्णवाः ।
ध्रुवाः सहस्रनाम्नीर् भेषजीः सन्त्व् आभृताः ॥
agner ghāso apāṃ garbho yā rohanti punarṇavāḥ ।
dhruvāḥ sahasranāmnīr bheṣajīḥ santv ābhṛtāḥ ॥
Flames of fire, essences of liquid energies of nature, growing ever anew, more and more powerful, constantly strong in power of a thousandfold efficacy, known as such by name let these herbs and sanatives be brought here for the patient.
8.7.9
अवकोल्बा उदकात्मान ओषधयः ।
व्यृषन्तु दुरितं तीक्ष्णशृङ्ग्यः ॥
avakolbā udakātmāna oṣadhayaḥ ।
vyṛṣantu duritaṃ tīkṣṇaśṛṅgyaḥ ॥
Coated with Avaka plant juice against infection, grown in waters, sharp in catalytic action, let these medications fight out the evil of disease.
8.7.10
उन्मुञ्चन्तीर् विवरुणा उग्रा या विषदूषनीः ।
अथो बलासनाशनीः कृत्यादूषणीश् च यास् ता इहा यन्त्व् ओषधीः ॥
unmuñcantīr vivaruṇā ugrā yā viṣadūṣanīḥ ।
atho balāsanāśanīḥ kṛtyādūṣaṇīś ca yās tā ihā yantv oṣadhīḥ ॥
Let those herbs and medicines be brought here which free the patient from blood infections caused by violations of nature’s discipline, and, sharp in action, eliminate toxins and poisons, destroy phlegm and root out the bacteria of consumption.
8.7.11
अपक्रीताः सहीयसीर् वीरुधो या अभिष्टुताः ।
त्रायन्ताम् अस्मिन् ग्रामे गाम् अश्वं पुरुषं पशुम् ॥
apakrītāḥ sahīyasīr vīrudho yā abhiṣṭutāḥ ।
trāyantām asmin grāme gām aśvaṃ puruṣaṃ paśum ॥
Let herbs and plants, purchased, raised in power and reinforced, properly assessed, adjudged and defined, protect the people, cows and other animals in the village.
8.7.12
मधुमन् मूलं मधुमद् अग्रम् आसाम् मधुमन् मध्यं वीरुधां बभूव ।
मधुमत् पर्णं मधुमत् पुष्पम् आसां मधोः सम्भक्ता अमृतस्य भक्षो घृतम् अन्नं दुह्रतां गोपुरोगवम् ॥
madhuman mūlaṃ madhumad agram āsām madhuman madhyaṃ vīrudhāṃ babhūva ।
madhumat parṇaṃ madhumat puṣpam āsāṃ madhoḥ sambhaktā amṛtasya bhakṣo ghṛtam annaṃ duhratāṃ gopurogavam ॥
Honey sweet is the root of these herbs and plants, honeyed their germination, honeyed their middle part, honeyed their leaf, honeyed the flower. Soaked in honey, nectar their food and nectar they as food, may they give us nutriments for life, cow’s milk first and
8.7.13
यावतीः कियतीश् चेमाः पृथिव्याम् अध्य् ओषधीः ।
ता मा सहस्रपर्ण्यो मृत्योर् मुञ्चन्त्व् अंहसः ॥
yāvatīḥ kiyatīś cemāḥ pṛthivyām adhy oṣadhīḥ ।
tā mā sahasraparṇyo mṛtyor muñcantv aṃhasaḥ ॥
As many as they may be, as many as they are on earth, may these herbs and plants, thousand-leaved and flowered, free us from sin and evil and the pain of death.
8.7.14
वैयाघ्रो मणिर् वीरुधां त्रायमानो ऽभिशस्तिपाः ।
अमीवाः सर्वा रक्षांस्य् अप हन्त्व् अधि दूरम् अस्मत् ॥
vaiyāghro maṇir vīrudhāṃ trāyamāno 'bhiśastipāḥ ।
amīvāḥ sarvā rakṣāṃsy apa hantv adhi dūram asmat ॥
Of tiger-force is the value and efficacy of herbs and plants, they save us from ill-health, sufferance and ignominy. May these ward off, throw far out from us, all diseases and destructive negativities.
8.7.15
सिंहस्येव स्तनथोः सं विजन्ते ऽग्नेर् इव विजन्ते आभृताभ्यः ।
गवां यक्ष्मः पुरुषाणां वीरुद्भिर् अतिनुत्तो नाव्या एतु स्रोत्याः ॥
siṃhasyeva stanathoḥ saṃ vijante 'gner iva vijante ābhṛtābhyaḥ ।
gavāṃ yakṣmaḥ puruṣāṇāṃ vīrudbhir atinutto nāvyā etu srotyāḥ ॥
As deer from the lion’s roar and cold from the heat of fire, so do ailments run off from the force of herbs and medications when they are brought for the sick and suffering. Let the consumptive and cancerous diseases of cows and people go away by herbal medications beyond the navigable streams around.
8.7.16
मुमुचाना ओषधयो ऽग्नेर् वैश्वानराद् अधि ।
भूमिं संतन्वतीर् इत यासां राजा वनस्पतिः ॥
mumucānā oṣadhayo 'gner vaiśvānarād adhi ।
bhūmiṃ saṃtanvatīr ita yāsāṃ rājā vanaspatiḥ ॥
May herbs and plants, saviours of life and protectors from disease, receiving their life energy from cosmic light and warmth, giver of living vitality for humanity, grow and spread out all over the earth. Chief of them is Soma, supreme, and their ruler is Vanaspati, the Sun, light of life.
8.7.17
या रोहन्त्य् आङ्गिरसीः पर्वतेषु समेषु च ।
ता नः पयस्वतीः शिवा ओषधीः सन्तु शं हृदे ॥
yā rohanty āṅgirasīḥ parvateṣu sameṣu ca ।
tā naḥ payasvatīḥ śivā oṣadhīḥ santu śaṃ hṛde ॥
Herbs and plants which inspire us with pranic energy for the spirit throughout the body system grow on mountains as well as over the plains. May they, full of the milky food of life, be good and energising for the health and peace of our mind and heart.
8.7.18
याश् चाहं वेद वीरुधो याश् च पश्यामि चक्षुषा ।
अज्ञाता जानीमश् च या यासु विद्म च संभृतम् ॥
yāś cāhaṃ veda vīrudho yāś ca paśyāmi cakṣuṣā ।
ajñātā jānīmaś ca yā yāsu vidma ca saṃbhṛtam ॥
All those herbs and plants which I know, which I see with my eyes, all those which we know and those which are yet unknown: in all of them, we know, the food of life is full, collected and concentrated from nature.
8.7.19
सर्वाः समग्रा ओषधीर् बोधन्तु वचसो मम ।
यथेमं पारयामसि पुरुषम् दुरिताद् अधि ॥
sarvāḥ samagrā oṣadhīr bodhantu vacaso mama ।
yathemaṃ pārayāmasi puruṣam duritād adhi ॥
May all these herbs and medications together, without exception or exclusion or negation, know and act according to my word of healing so that we may take this patient across and out of the crisis of his life-threatening disease.
8.7.20
अश्वत्थो दर्भो वीरुधां सोमो राजामृतं हविः ।
व्रीहिर् यवश् च भेषजौ दिवसि पुत्राव् अमर्त्यौ ॥
aśvattho darbho vīrudhāṃ somo rājāmṛtaṃ haviḥ ।
vrīhir yavaś ca bheṣajau divasi putrāv amartyau ॥
Ashvattha, the peepal, Darbha, the durva grass. Soma, the chief of herbs and plants, the nectar of pure water, and pure food which is like the pure offering for the holy fire, natural rice and barley, both sanative gifts of heavenly light which save life from the pain of death and hunger, all these are the food of life.
8.7.21
उज् जिहीध्वे स्तनयत्य् अभिक्रन्दत्य् ओषधीः ।
यदा वः पृश्निमातरः पर्जन्यो रेतसावति ॥
uj jihīdhve stanayaty abhikrandaty oṣadhīḥ ।
yadā vaḥ pṛśnimātaraḥ parjanyo retasāvati ॥
O herbs and plants, colourful children of mother earth, when the cloud thunders and roars and showers you with living vitality, you spring to new life and grow.
8.7.22
तस्यामृतस्येमं बलं पुरुषं पययामसि ।
अथो कृणोमि भेषजं यथासच् छतहायनः ॥
tasyāmṛtasyemaṃ balaṃ puruṣaṃ payayāmasi ।
atho kṛṇomi bheṣajaṃ yathāsac chatahāyanaḥ ॥
We give to this man, this patient, the immortal drink of the nectar power of showers and herbs, and that’s how I do the curative treatment so that he may live the full hundred years of his life.
8.7.23
वराहो वेद वीरुधं नकुलो वेद भेषजीम् ।
सर्पा गन्धर्वा या विदुस् ता अस्मा अवसे हुवे ॥
varāho veda vīrudhaṃ nakulo veda bheṣajīm ।
sarpā gandharvā yā vidus tā asmā avase huve ॥
The wild boar knows the herb, the mongoose knows the medicinal herb for itself. Of these, what the snakes and other wild creatures of the earth, know, I invoke and administer for the cure of this patient.
8.7.24
याः सुपर्णा आङ्गिरसीर् दिव्या या रघतो विदुः ।
वयांसि हंसा या विदुर् यास् च सर्वे पतत्रिणः ।
मृगा या विदुर् ओषधीस् ता अस्मा अवसे हुवे ॥
yāḥ suparṇā āṅgirasīr divyā yā raghato viduḥ ।
vayāṃsi haṃsā yā vidur yās ca sarve patatriṇaḥ ।
mṛgā yā vidur oṣadhīs tā asmā avase huve ॥
The life-giving herbs which the eagle knows and recognises, the divine herbs which the sparrows know and recognise, those that the swans, other such and all birds know and recognise, and those which the deer know and recognise, all those herbs I take up and administer for the cure of this patient.
8.7.25
यावतीनाम् ओषधीनां गावः प्राश्नन्त्य् अघ्न्या यवतीनाम् अजावयः ।
तावतीस् तुभ्यम् ओषधीः शर्म यछन्त्व् आभृताः ॥
yāvatīnām oṣadhīnāṃ gāvaḥ prāśnanty aghnyā yavatīnām ajāvayaḥ ।
tāvatīs tubhyam oṣadhīḥ śarma yachantv ābhṛtāḥ ॥
As many herbs as inviolable cows eat, as many as sheep and goats eat, those many herbs, selected and collected for you, O man, may give you good health, peace and comfort at heart.
8.7.26
यावतीषु मनुष्या भेषजं भिषजो विदुः ।
तावतीर् विश्वभेषजीर् आ भरामि त्वाम् अभि ॥
yāvatīṣu manuṣyā bheṣajaṃ bhiṣajo viduḥ ।
tāvatīr viśvabheṣajīr ā bharāmi tvām abhi ॥
O man, O patient, as many herbs as people in general know, the medicinal herbs which physicians know, all those medicinal herbs of the world I collect and bring for you.
8.7.27
पुष्पवतीः प्रसूमतीः फलिनीर् अफला उत ।
संमातर इव दुह्राम् अस्मा अरिष्टतातये ॥
puṣpavatīḥ prasūmatīḥ phalinīr aphalā uta ।
saṃmātara iva duhrām asmā ariṣṭatātaye ॥
May all herbs, plants and trees with flowers, buds and tender leaves, fruits and without fruit, together like mothers for the child give the milk of life for the health and well being of this man.
8.7.28
उत् त्वाहार्षं पञ्चशलाद् अथो दशशलाद् उत ।
अथो यमस्य पड्वीशाद् विश्वस्माद् देवकिल्बिषात् ॥
ut tvāhārṣaṃ pañcaśalād atho daśaśalād uta ।
atho yamasya paḍvīśād viśvasmād devakilbiṣāt ॥
I have redeemed you from the onslaughts of the five, i.e., from disturbance of the balance of five elements in the body system. I have delivered you from the onslaughts of ten, i.e., from disturbance of ten senses and ten pranas in the system. I have saved you from the fetters of Yama, i.e., the pain of death. I have strengthened your body and mind so as not to commit violations of the discipline of nature by habit and action in behaviour.
Sūkta 8 — Indra and others Devata, Bhrgvangira Rshi
Atharvaveda 8.8 · 24 mantras
8.8.1
इन्द्रो मन्थतु मन्थिता शक्रः शूरः पुरंदरः ।
यथा हनाम सेना अमित्राणां सहस्रशः ॥
indro manthatu manthitā śakraḥ śūraḥ puraṃdaraḥ ।
yathā hanāma senā amitrāṇāṃ sahasraśaḥ ॥
May Indra, shaker and breaker of the strongholds of enemies, heroic brave performer of noble deeds, shake up the plans and designs of adversaries so that we may fight out and destroy the forces of negativities a thousand ways.
8.8.2
पूतिरज्जुर् उपध्मानी पूतिं सेनां कृणोत्व् अमूम् ।
धूमम् अग्निम् परादृश्या ऽमित्रा हृत्स्व् आ दधतां भयम् ॥
pūtirajjur upadhmānī pūtiṃ senāṃ kṛṇotv amūm ।
dhūmam agnim parādṛśyā 'mitrā hṛtsv ā dadhatāṃ bhayam ॥
Let the successive boom of fire burning in acrid flames of pungeant fumes strike that enemy force with terror, so that when the adversaries see the fire and smoke from far they are struck at heart with fear and swoon in the terror.
8.8.3
अमून् अश्वत्थ निः शृणीहि खादामून् खदिराजिरम् ।
ताजद्भङ्ग इव भजन्तां हन्त्व् एनान् वधको वधैः ॥
amūn aśvattha niḥ śṛṇīhi khādāmūn khadirājiram ।
tājadbhaṅga iva bhajantāṃ hantv enān vadhako vadhaiḥ ॥
Ashvattha, O warrior on the fastest move, break those enemies to pieces. O destroyer, destroy them without a moment’s delay, tear them into bits like shreds of hemp. Let the killer troops destroy them with fatal strikes.
8.8.4
परुषान् अमून् परुषाह्वः कृणोतु हन्त्व् एनान् वधको वधैः ।
क्षिप्रं शर इव भजन्तां बृहज्जालेन संदिताः ॥
paruṣān amūn paruṣāhvaḥ kṛṇotu hantv enān vadhako vadhaiḥ ।
kṣipraṃ śara iva bhajantāṃ bṛhajjālena saṃditāḥ ॥
Let the tough commander order his tough and determined troops to take hold of the enemies. Let the killer force with fatal weapons destroy those who do not surrender. Let the force of those surrounded and caught up be broken like reeds at once.
8.8.5
अन्तरिक्षं जालम् आसीज् जालदण्डा दिशो महीः ।
तेनाभिधाय दस्यूनां शक्रः सेनाम् अपावपत् ॥
antarikṣaṃ jālam āsīj jāladaṇḍā diśo mahīḥ ।
tenābhidhāya dasyūnāṃ śakraḥ senām apāvapat ॥
The sky is the limit for the tactical net against the enemy, the vast quarters of space, the sustainers of the net. Having caught up the enemies by that net let mighty Indra, ruler and commander of high action, destroy the force of the destroyers.
8.8.6
बृहद् धि जालं बृहतः शक्रस्य वाजिनीवतः ।
तेन शत्रून् अभि सर्वान् न्य् उब्ज यथा न मुच्यातै कतमश् चनैषाम् ॥
bṛhad dhi jālaṃ bṛhataḥ śakrasya vājinīvataḥ ।
tena śatrūn abhi sarvān ny ubja yathā na mucyātai katamaś canaiṣām ॥
Vast indeed is the tactical net of great Indra, mighty of action and tempestuous of speed. By that net, O Indra, pounce upon all the enemies so that none of the enemies may escape the arrest and punishment.
8.8.7
बृहत् ते जालं बृहत इन्द्र शूर सहस्रार्घस्य शतवीर्यस्य ।
तेन शतं सहस्रम् अयुतं न्यर्बुदं जघान शक्रो दस्यूनाम् अभिधाय सेनया ॥
bṛhat te jālaṃ bṛhata indra śūra sahasrārghasya śatavīryasya ।
tena śataṃ sahasram ayutaṃ nyarbudaṃ jaghāna śakro dasyūnām abhidhāya senayā ॥
Heroic Indra of vast presence and hundredfold powers, worshipped by countless admirers, boundless is your tactical net of reach, power and punishment. Having caught the destructive elements by that net, the hero of mighty deeds destroys a hundred, thousand, ten thousand, a hundred million of the destroyers with his force.
8.8.8
अयं लोको जालम् आसीच् छक्रस्य महतो महान् ।
तेनाहम् इन्द्रजालेनामूंस् तमसाभि दधामि सर्वान् ॥
ayaṃ loko jālam āsīc chakrasya mahato mahān ।
tenāham indrajālenāmūṃs tamasābhi dadhāmi sarvān ॥
This great world is the power net of mighty Indra, greater than the great. By that Indra-net of boundless reach, I hold all those enemies with the dark cover of vision, mind and senses.
8.8.9
सेदिर् उग्रा व्यृद्धिर् आर्तिश् चानपवाचना ।
श्रमस् तन्द्रीश् च मोहश् च तैर् अमून् अभि दधामि सर्वान् ॥
sedir ugrā vyṛddhir ārtiś cānapavācanā ।
śramas tandrīś ca mohaś ca tair amūn abhi dadhāmi sarvān ॥
Terrible disaster, despicable failure and poverty, unbearable sufferance, awful labour, lassitude, confusion: with these I hold all the adverse negative forces.
8.8.10
मृत्यवे ऽमून् प्र यछामि मृत्युपाशैर् अमी सिताः ।
मृत्योर् ये अघला दूतास् तेभ्य एनान् प्रति नयामि बद्ध्वा ॥
mṛtyave 'mūn pra yachāmi mṛtyupāśair amī sitāḥ ।
mṛtyor ye aghalā dūtās tebhya enān prati nayāmi baddhvā ॥
All those negationists and negative doers I assign to death, those that are caught up in the deadly snare. Bound as they are, I take them on to the agents of death who kill by the cause of sin and evil.
8.8.11
नयतामून् मृत्युदूता यमदूता अपोम्भत ।
परःसहस्रा हन्यन्तां तृणेढ्व् एनान् मत्यं भवस्य ॥
nayatāmūn mṛtyudūtā yamadūtā apombhata ।
paraḥsahasrā hanyantāṃ tṛṇeḍhv enān matyaṃ bhavasya ॥
O agents of death, agents of the laws of dispensation, bind them up, hold and take them on to judgement, let thousands be killed, let the laws of natural justice crush them.
8.8.12
साध्या एकं जालदण्डम् उद्यत्य यन्त्य् ओजसा ।
रुद्रा एकं वसव एकम् आदित्यैर् एक उद्यतः ॥
sādhyā ekaṃ jāladaṇḍam udyatya yanty ojasā ।
rudrā ekaṃ vasava ekam ādityair eka udyataḥ ॥
Sadhyas, men of exceptional order of merit, uphold one column of the power and justice of Indra’s system of governance and move on with their lustre and brilliance as part of the system. Rudras, scholars and sages of the middle order, uphold another column, Vasus, sages and scholars of the average order, uphold yet another column, and Adityas, sages and scholars of the highest order uphold the fourth column and move on with the system.
8.8.13
विश्वे देवाः उपरिष्टाद् उब्जन्तो यन्त्व् ओजसा ।
मध्येन घ्नन्तो यन्तु सेनाम् अङ्गिरसो महीम् ॥
viśve devāḥ upariṣṭād ubjanto yantv ojasā ।
madhyena ghnanto yantu senām aṅgiraso mahīm ॥
Vishvedevas, all nobilities of the nation who love freedom and justice should go on subduing lawless forces with their light of wisdom and irresistible expertise from above. Angiras, men of vibrant fiery force and power should fight at the middle level, destroying powerful forces of negativity and enmity.
8.8.14
वनस्पतीन् वानस्पत्यान् ओषधीर् उत वीरुधः ।
द्विपाच् चतुष्पाद् इष्णामि यथा सेनाम् अमूं हनन् ॥
vanaspatīn vānaspatyān oṣadhīr uta vīrudhaḥ ।
dvipāc catuṣpād iṣṇāmi yathā senām amūṃ hanan ॥
I love and develop herbs, plants, trees and their products, fruits and vegetables, all bipeds and all quadrupeds so that I may win over or destroy the enemy forces.
8.8.15
गन्धर्वाप्सरसः सर्पान् देवान् पुण्यजनान् पितॄन् ।
दृष्टान् अदृष्टान् इष्णामि यथा सेनाम् अमूं हनन् ॥
gandharvāpsarasaḥ sarpān devān puṇyajanān pitṝn ।
dṛṣṭān adṛṣṭān iṣṇāmi yathā senām amūṃ hanan ॥
I love, develop and employ all those that serve and sustain the fertility of the earth, all streams and rivers, all that creep and move, divine generosities of nature and humanity, all charitable people and seniors. in short all that is seen and unseen assets and powers of the nation, so that I may destroy the negative and destructive forces.
8.8.16
इम उप्ता मृत्युपाशा यान् आक्रम्य न मुच्यसे ।
अमुष्या हन्तु सेनाया इदं कूटं सहस्रशः ॥
ima uptā mṛtyupāśā yān ākramya na mucyase ।
amuṣyā hantu senāyā idaṃ kūṭaṃ sahasraśaḥ ॥
The seeds and snares of death are sown and scattered a thousand ways which, if you step on and that way try to cross over, you would never be free. Man should launch the attack on the centrehold of the force of death the same way as they are scattered and be free.
8.8.17
घर्मः समिद्धो अग्निनायं होमः सहस्रहः ।
भवश् च पृश्निबाहुश् च शर्व सेनाम् अमूं हतम् ॥
gharmaḥ samiddho agnināyaṃ homaḥ sahasrahaḥ ।
bhavaś ca pṛśnibāhuś ca śarva senām amūṃ hatam ॥
Gharma, passionate soul in the process of self-sacrifice in search of immortality, lighted up with the fire of divine love, is ripe for the offer with thousandfold power to win over death. O Bhava, love of life now fulfilled, and O Sharva, conqueror of death through life, both together holding the earth of colourful beauty on the palm, strike at the centrehold of death and destroy its thousandfold forces.
8.8.18
मृत्योर् आषम् आ पद्यन्तां क्षुधं सेदिं वधम् भयम् ।
इन्द्रश् चाक्षुजालाभ्यां शर्व सेनाम् अमूं हतम् ॥
mṛtyor āṣam ā padyantāṃ kṣudhaṃ sediṃ vadham bhayam ।
indraś cākṣujālābhyāṃ śarva senām amūṃ hatam ॥
Let the forces of death themselves suffer hunger, debility, fear and death. Thus let the weapons of death return unto the heat of death. O soul, Indra, O Sharva, conqueror of death, with attack on the centrehold and thence control over the snares, destroy the force of death. (Thus let death itself die).
8.8.19
पराजिताः प्र त्रसतामित्रा नुत्ता धावत ब्रह्मणा ।
बृहस्पतिप्रनुत्तानां मामीषां मोचि कश् चन ॥
parājitāḥ pra trasatāmitrā nuttā dhāvata brahmaṇā ।
bṛhaspatipranuttānāṃ māmīṣāṃ moci kaś cana ॥
O deadly enemy forces, fly back defeated, repulsed and terror struck by divinity. O Indra, O Sharva, let none of them, overthrown by Brhaspati, the soul of vision and wisdom, go free.
8.8.20
अव पद्यन्ताम् एषाम् आयुधानि मा शकन् प्रतिधाम् इषुम् ।
अथैषां बहु बिभ्यताम् इषवः घ्नन्तु मर्मणि ॥
ava padyantām eṣām āyudhāni mā śakan pratidhām iṣum ।
athaiṣāṃ bahu bibhyatām iṣavaḥ ghnantu marmaṇi ॥
Let their weapons fall down. Let them not be able to rearm themselves. Let the arrows, in that state of terror, fix them in the vitals of their body.
8.8.21
सं क्रोशताम् एनान् द्यावापृथिवी सम् अन्तरिक्षं सह देवताभिः ।
मा ज्ञातारं मा प्रतिष्ठां विदन्त मिथो विघ्नाना उप यन्तु मृत्युम् ॥
saṃ krośatām enān dyāvāpṛthivī sam antarikṣaṃ saha devatābhiḥ ।
mā jñātāraṃ mā pratiṣṭhāṃ vidanta mitho vighnānā upa yantu mṛtyum ॥
Let heaven and earth together lament over their death. Let the sky with natural forces lament over their fall. Let them never regain knowledgeable friends, no power, no prestige again. Instead, let them, fighting within themselves, condemn themselves to death.
8.8.22
दिशश् चतस्रो ऽश्वतर्यो देवरथस्य पुरोदाशाः शफा अन्तरिक्षम् उद्धिः ।
द्यावापृथिवी पक्षसी ऋतवो ऽभीशवो ऽन्तर्देशाः किम्करा वाक् परिरथ्यम् ॥
diśaś catasro 'śvataryo devarathasya purodāśāḥ śaphā antarikṣam uddhiḥ ।
dyāvāpṛthivī pakṣasī ṛtavo 'bhīśavo 'ntardeśāḥ kimkarā vāk parirathyam ॥
(This universe is the chariot of Indra, Lord Supreme.) The directions of space are the four horses of the chariot. Their balanced speed of motion transforms the natural materials into food for the yajna of evolution, the result being the spirit, enthusiasm, action and excellence of humanity, the space marks the height of the chariot, heaven and earth are the sides, the seasons are the reins, interdirections are the guards, and Vak, Word of the Veda, is the bond of the wheels of motion. (Chariot in terms of space.)
8.8.23
संवत्सरो रथः परिवत्सरो रथोपस्थो विराड् ईषाग्नी रथमुखम् ।
इन्द्रः सव्यष्ठाश् चन्द्रमाः सारथिः ॥
saṃvatsaro rathaḥ parivatsaro rathopastho virāḍ īṣāgnī rathamukham ।
indraḥ savyaṣṭhāś candramāḥ sārathiḥ ॥
8.8.24
इतो जयेतो वि जय सं जय जय स्वाहा ।
इमे जयन्तु परामी जयन्तां स्वाहैभ्यो दुराहामीभ्यः ।
नीललोहितेनामून् अभ्यवतनोमि ॥
ito jayeto vi jaya saṃ jaya jaya svāhā ।
ime jayantu parāmī jayantāṃ svāhaibhyo durāhāmībhyaḥ ।
nīlalohitenāmūn abhyavatanomi ॥
Sūkta 9
Atharvaveda 8.9 · 26 mantras
8.9.1
कुतस् तौ जातौ कतमः सो अर्धः कस्माल् लोकात् कतमस्याः पृथिव्याः ।
वत्सौ विराजः सलिलाद् उद् ऐतां तौ त्वा पृछामि कतरेण दुग्धा ॥
kutas tau jātau katamaḥ so ardhaḥ kasmāl lokāt katamasyāḥ pṛthivyāḥ ।
vatsau virājaḥ salilād ud aitāṃ tau tvā pṛchāmi katareṇa dugdhā ॥
Whence do those two arise: Pumsha and Prakrti, man and woman, Prana and Rayi, Agni and Soma, Sun and Moon? From which world of mystery? From which highest universe of what existence? And what was that Supreme Superabundant, Eternal, Infinite Source? The two evolutes, Rtam and Satyam, that arose from that ocean of mystery, of those I ask you, O Master, I ask by whom was the Eternal Mother Cow (Prakrti) milked so that the two emerged?
8.9.2
यो अक्रन्दयत् सलिलं महित्वा योनिं कृत्वा त्रिभुजं शयानः ।
वत्सः कामदुघो विराजः स गुहा चक्रे तन्वः पराचैः ॥
yo akrandayat salilaṃ mahitvā yoniṃ kṛtvā tribhujaṃ śayānaḥ ।
vatsaḥ kāmadugho virājaḥ sa guhā cakre tanvaḥ parācaiḥ ॥
The One that rested in his own Infinity in the absolute state, with his own power, called up and stirred the ocean of Prakrti to activity, converting it to three-dimensional universal Motherhood state of Sattva, Rajas and Tamas, i.e., thought, energy and matter, himself pervading it. That same self evolute of the potential Absolute, objective correlative of creative desire, that mysterious One, creates universal forms in thought and materialises them through Prakrti.
8.9.3
यानि त्रीणि बृहन्ति येषां चतुर्थं वियुनक्ति वाचम् ।
ब्रह्मैनद् विद्यात् तपसा विपश्चिद् यस्मिन्न् एकं युज्यते यस्मिन्न् एकम् ॥
yāni trīṇi bṛhanti yeṣāṃ caturthaṃ viyunakti vācam ।
brahmainad vidyāt tapasā vipaścid yasminn ekaṃ yujyate yasminn ekam ॥
The three, Sattva, Rajas and Tamas, expand. Of them, the fourth, the Immanent Supreme Divine Self, articulates and objectifies as the Vedic speech of universality. Only the sage, highly intellectual and enlightened, would realise It, the Divine Presence, with the austere discipline of Tapas. Into that One Divine Presence, the one, human soul, is joined in yoga, into that One, the one soul experiences the communion in samadhi and in the state of absolute freedom and bliss.
8.9.4
बृहतः परि सामानि षष्ठात् पञ्चाधि निर्मिता ।
बृहद् बृहत्या निर्मितं कुतो ऽधि बृहती मिता ॥
bṛhataḥ pari sāmāni ṣaṣṭhāt pañcādhi nirmitā ।
bṛhad bṛhatyā nirmitaṃ kuto 'dhi bṛhatī mitā ॥
Five basic elements, i.e., Akasha, Vayu, Agni, Apah, Prthivi, are evolved from Brhat, the great sixth, ahankara, from which they evolve and into which they devolve. That great sixth is evolved from the great Brhati, Mahat. Whence is Brhati, the great Mahat,
8.9.5
बृहती परि मात्राया मातुर् मात्राधि निर्मिता ।
माया ह जज्ञे मायाया मायाया मातली परि ॥
bṛhatī pari mātrāyā mātur mātrādhi nirmitā ।
māyā ha jajñe māyāyā māyāyā mātalī pari ॥
Brhati, the great Mahat, is born of the great measure of Mother Prakrti. Thus maya, the changing world, is born of Maya, Prakrti, which is the Lord Omnipotent’s own potential, Shakti. (In other words, the changing world is the mutable version of the Lords constant Prakrti potential). Matali, the mind, too is bom of Maya and acts as the driver of the body chariot of the human soul. (See Kathopanishad, 1, 3, 3-4).
8.9.6
वैश्वानरस्य प्रतिमोपरि द्यौर् यावद् रोदसी विबबाधे अग्निः ।
ततः षष्ठाद् आमुतो यन्ति स्तोमा उद् इतो यन्त्य् अभि षष्ठम् अह्नः ॥
vaiśvānarasya pratimopari dyaur yāvad rodasī vibabādhe agniḥ ।
tataḥ ṣaṣṭhād āmuto yanti stomā ud ito yanty abhi ṣaṣṭham ahnaḥ ॥
The Heaven above is a Pratima, existential symbol, of Vaishvanara, cosmic Spirit that watches and loves the world of humanity while Agni, terrestrial fire presence of Divinity, pervades the earth and separates and holds both earth and sky (in the form of Vayu). From that level of light and truth, the sixth above the terrestrial, come all hymns of Divinity and, at the end of the cosmic day, go back to the same sixth from here.
8.9.7
षट् त्वा पृछाम ऋषयः कश्यपेमे त्वं हि युक्तं युयुक्षे योग्यं च ।
विराजम् आहुर् ब्रह्मणः पितरं तां नो वि धेहि यतिधा सखिभ्यः ॥
ṣaṭ tvā pṛchāma ṛṣayaḥ kaśyapeme tvaṃ hi yuktaṃ yuyukṣe yogyaṃ ca ।
virājam āhur brahmaṇaḥ pitaraṃ tāṃ no vi dhehi yatidhā sakhibhyaḥ ॥
O Kashyapa, sage of divine light and vision, we six sages and seers and seekers, ask you, because you are the versatile that join what is meditated upon and what is worthy of being meditated upon: They say that the Virat, Hiranyagarbha, the Golden Egg of the cosmos, is the progenitor, i.e., the reflector, of the Spirit Divine. Pray speak to us, friends and admirers, of that Virat and all its dimensions. (In the language of Yoga, the six sages can be described as five senses and the mind, that is, manas. Kashyapa, then, would be Buddhi or Chitta which, in meditation at the Vitarka and Vichara levels, reflects all objects of meditation, gross or subtle. Refer to Patanjali’s Yoga-sutras I, 17, 42-45, and IV, 23.)
8.9.8
यां प्रच्युताम् अनु यज्ञाः प्रच्यवन्त उपतिष्ठन्त उपतिष्ठमानाम् ।
यस्या व्रते प्रसवे यक्षम् एजति सा विराट् ऋषयः परमे व्योमन् ॥
yāṃ pracyutām anu yajñāḥ pracyavanta upatiṣṭhanta upatiṣṭhamānām ।
yasyā vrate prasave yakṣam ejati sā virāṭ ṛṣayaḥ parame vyoman ॥
Virat is the refulgent blue-print of cosmic existence in the highest heaven of Divinity. O seers, on the initiation of the creative impulse, it comes into motion, and with that motion all activities of cosmic yajna come into motion. When that initiation and motion stops, everything stops. In the generation and law of Virat, the lord all pervasive ‘moves’ with the motion. That Virat is in the ultimate heaven, the consciousness of Divinity. (To understand the ‘motion’ of Divinity, refer to Yajurveda 40, 4: ‘It moves and yet It it does not move’. Refer to science also: If sometheing moves at a velocity faster than the velocity of light it becomes omnipresent. And the omnipresent does not move, becuase there is no further space for it to move.)
8.9.9
अप्राणैति प्राणेन प्राणतीनां विराट् स्वराजम् अभ्य् एति पश्चात् ।
विश्वं मृशन्तीम् अभिरूपां विराजं पश्यन्ति त्वे न त्वे पश्यन्त्य् एनाम् ॥
aprāṇaiti prāṇena prāṇatīnāṃ virāṭ svarājam abhy eti paścāt ।
viśvaṃ mṛśantīm abhirūpāṃ virājaṃ paśyanti tve na tve paśyanty enām ॥
Itself unbreathing, it moves with the motion of the breath of the breathing ones, and then, and thus, Virat radiates unto its own refulgence. Vesting the whole world in correspondence with their form, function and motion, Virat is all pervasive and self-existent. Some, men of vision, see it, others don’t.
8.9.10
को विराजो मिथुनत्वं प्र वेद क ऋतून् क उ कल्पम् अस्याः ।
क्रमान् को अस्याः कतिधा विदुग्धान् को अस्या धाम कतिधा व्युष्टीः ॥
ko virājo mithunatvaṃ pra veda ka ṛtūn ka u kalpam asyāḥ ।
kramān ko asyāḥ katidhā vidugdhān ko asyā dhāma katidhā vyuṣṭīḥ ॥
Who knows the pervasive interfusion of Virat with things in existence? Who knows its passage with time and seasons? Who knows its power and possibilities? Who knows the infinite variety of its creative forms? Who knows the domain of its power and splendour? Who knows the infinite spectrum of its
8.9.11
इयम् एव सा या प्रथमा व्यौछद् आस्व् इतरासु चरति प्रविष्टा ।
महान्तो अस्यां महिमानो अन्तर् वधूर् जिगाय नवगज् जनित्री ॥
iyam eva sā yā prathamā vyauchad āsv itarāsu carati praviṣṭā ।
mahānto asyāṃ mahimāno antar vadhūr jigāya navagaj janitrī ॥
This Virat is that divine consortive power and presence which first arises as the dawn of creation and, pervading everything far and near, vibrates in them all. Greatest of the great abide within it and, like a new bride, ever fresh and new, it captivates and, as mother, wins over all that is.
8.9.12
छन्दःपक्षे उषसा पेपिशाने समानं योनिम् अनु सं चरेमे ।
सूर्यपत्नी सं चरतः प्रजानती केतुमती अजरे भूरिरेतसा ॥
chandaḥpakṣe uṣasā pepiśāne samānaṃ yonim anu saṃ careme ।
sūryapatnī saṃ carataḥ prajānatī ketumatī ajare bhūriretasā ॥
Day and Night, free and beautiful of form, consorts of the sun, shining with golden light of the morning and evening dawn, alternate and go round their common centre and origin. Unaging, abundant powerful, with their distinctive flag, they go together in their orbit without missing their mark.
8.9.13
ऋतस्य पन्थाम् अनु तिस्र आगुस् त्रयो घर्मा अनु रेत आगुः ।
प्रजाम् एका जिन्वत्य् ऊर्जम् एका राष्ट्रम् एका रक्षति देवयूनाम् ॥
ṛtasya panthām anu tisra āgus trayo gharmā anu reta āguḥ ।
prajām ekā jinvaty ūrjam ekā rāṣṭram ekā rakṣati devayūnām ॥
Three aspects of Nature, which is divine Shakti, proceed and follow their course of action in pursuance of the laws of Rtam, eternal Law of Divinity. Three creative vitalities proceed and follow their course of action in pursuance of the creative desire of Divinity. One animates, impels and promotes the children of nature with self-fulfilment. Another creates and sustains the dynamics of existence for life with energy. And yet another watches, preserves, promotes and rules the social order of people dedicated to Divinity by the divine law. (This mantra is highly symbolic, it is like a scientific formula which can be interpreted in accordance with the reader’s own awareness of Nature. Three aspects of Nature are: Sattva, thought transparence and sense of discrimination; Rajas, energy, motion, velocity; Tamas, matter, inertia, stability. Three Gharmas or creative vitalities are light of the heavenly regions, electric energy of the middle regions, and fire energy of the earthly regions. They can be termed as Ida, sarasvati and Mahi (Rg. 1,13,9), or as Tisro Vachah (Rg. 9,97, 34). Another version is: Mantra Shakti, Tantra Shakti, and Yantra Shakti, or the Law, the Dynamics, and the Structures. Of the three regions: Earth gives us food and sustenance, sky gives us rain, and the Heavens give us light. All the three sustain life, each in its own way, with its own power.)
8.9.14
अग्नीषोमाव् अदधुर् या तुरीयासीद् यज्ञस्य पक्षाव् ऋषयः कल्पयन्तः ।
गायत्रीं त्रिष्टुभं जगतीम् अनुष्टुभं बृहदर्कीं यजमानाय स्वर् आभरन्तीम् ॥
agnīṣomāv adadhur yā turīyāsīd yajñasya pakṣāv ṛṣayaḥ kalpayantaḥ ।
gāyatrīṃ triṣṭubhaṃ jagatīm anuṣṭubhaṃ bṛhadarkīṃ yajamānāya svar ābharantīm ॥
The sages conceive and enact the yajna and thereby support the cosmic yajna. Two are the complementary parts of yajna: Agni, the fire, and Soma, the havi, the food of fire. Further, the Rshis worship the Turiya, transcendent state of cosmic yajna beyond the world of Prakrti, which abides with the Divine Spirit. They also receive, recite and worship the mantric versions of the divine Word, Gayatri, Trishtubh, Jagati, Anushtubh, and Vrhadarki, universal worshipful form of the Word, all bearing the message of bliss for the yajamana.
8.9.15
पञ्च व्युष्टीर् अनु पञ्च दोहा गां पञ्चनाम्नीम् ऋतवो ऽनु पञ्च ।
पञ्च दिशः पञ्चदशेन कॢप्तास् ता एकमूर्ध्नीर् अभि लोकम् एकम् ॥
pañca vyuṣṭīr anu pañca dohā gāṃ pañcanāmnīm ṛtavo 'nu pañca ।
pañca diśaḥ pañcadaśena kḷptās tā ekamūrdhnīr abhi lokam ekam ॥
In accordance with the laws and states of Prakrti’s five stage evolution, as in accordance with the states of the earth in relation to its own movement on its own axis and around the sun, five are the lights of the dawn, five the showers of natural gifts, and five are the seasons, five the directions set in order with the fifteen facultied human being, all centred on one Divinity and mutually balanced as one macrocosmic as well as one microcosmic personality.
8.9.16
षट् जाता भूता प्रथमजा ऋतस्य षट् उ सामानि षटहं वहन्ति ।
षट्योगं सीरम् अनु सामसाम षट् आहुर् द्यावापृथिवीः षट् उर्वीः ॥
ṣaṭ jātā bhūtā prathamajā ṛtasya ṣaṭ u sāmāni ṣaṭahaṃ vahanti ।
ṣaṭyogaṃ sīram anu sāmasāma ṣaṭ āhur dyāvāpṛthivīḥ ṣaṭ urvīḥ ॥
Six are the stages of evolution bom of the law of Rtam from Prakrti: Prakrti, Mahat, Ahankara, subtle elements and mind and senses, gross elements, and Purusha. These six stages of cosmic evolution are the six-day yajna of creation. Six are the Samans: Brhat, Rathantara, Yajna-yajniya, Vamadevya, Vairupa, and Vairaja which carry the six-day yajna session. Six human faculties of perception and mind and six Samans correspond in life. And it is said there are six wide spaces and six heaven-and-earth complexes: Bhu, Bhuva, Sva, Maha, Jana, Tapa upto satyam.
8.9.17
षड् आहुः शीतान् षड् उ मास उष्णान् ऋतुं नो ब्रूत यतमो ऽतिरिक्तः ।
सप्त सुपर्णाः कवयो नि षेदुः सप्त छन्दांस्य् अनु सप्त दीक्षाः ॥
ṣaḍ āhuḥ śītān ṣaḍ u māsa uṣṇān ṛtuṃ no brūta yatamo 'tiriktaḥ ।
sapta suparṇāḥ kavayo ni ṣeduḥ sapta chandāṃsy anu sapta dīkṣāḥ ॥
Six are cold months, six are hot months, so say the wise. Say which season is left out. Seven are the rays of light which radiate and abide in space. Seven are the poetic forms in which Vedic knowledge is stated: Gayatri, Ushnik, Anushtup, Brhati, Pankti, Trishtup, Jagati. And seven are the karmic commitments for the performance of yajna.
8.9.18
सप्त होमाः समिधो ह सप्त मधूनि सप्त ऋतवो ह सप्त ।
सप्ताज्यानि परि भूतम् आयन् ताः सप्तगृध्रा इति शुश्रुमा वयम् ॥
sapta homāḥ samidho ha sapta madhūni sapta ṛtavo ha sapta ।
saptājyāni pari bhūtam āyan tāḥ saptagṛdhrā iti śuśrumā vayam ॥
Seven are the homas, fire yajnas: Agnihotra, Darsha, Paurnamasa, Vaishvadeva, Varunapraghasa, Sakamedha, Shunasiriya. Seven are the fuel sticks, i.e., seven flames (Mundakopanishad 1, 4, and Yajurveda 31, 15). Seven are the honey sweets (Atharva, 9, 1, 22). Seven are the seasons (Sharad, Shishira, Hemanta, Vasanta, Grishma, Varsha and seventh is the intercalary, thirteenth, month of the lunar calendar (Atharva 13, 3, 8). Seven are the Ajya materials of life as a yajna, i.e., delicious gifts of heaven and earth for the joy of life (Shatapatha 2, 4, 3, 10) such as the lustre of life, thunderous strength, the beauty and flavour of living, desire for love and fulfilment, truth, freshness and life itself as yajna, which are everybody’s gift and privilege. And these privileges clamour for righteous fulfilment, thus say the wise as we have heard.
8.9.19
सप्त छन्दांसि चतुरुत्तराण्य् अन्यो अन्यस्मिन्न् अध्य् आर्पितानि ।
कथं स्तोमाः प्रति तिष्ठन्ति तेषु तानि स्तोमेषु कथम् आर्पितानि ॥
sapta chandāṃsi caturuttarāṇy anyo anyasminn adhy ārpitāni ।
kathaṃ stomāḥ prati tiṣṭhanti teṣu tāni stomeṣu katham ārpitāni ॥
Seven are the chhandas, poetic compositions, of Veda mantras, successively increasing by four syllables each. Every previous chhanda is subsumed in the number of the syllables of the next higher one. How do the songs of celebration interfuse with the mantra structures? How are the chhandas interfused with the music of the celebrative songs? (In Yajurveda 14, 23 various stomas are mentioned as Trivrt, Panchadasha, Saptadasha, Ekavinsha, etc.)
8.9.20
कथं गायत्री त्रिवृतं व्य् आप कथं त्रिष्टुप् पञ्चदशेन कल्पते ।
त्रयस्त्रिंशेन जगती कथम् अनुष्टुप् कथम् एकविंशः ॥
kathaṃ gāyatrī trivṛtaṃ vy āpa kathaṃ triṣṭup pañcadaśena kalpate ।
trayastriṃśena jagatī katham anuṣṭup katham ekaviṃśaḥ ॥
How is Gayatri integrated with Trivrt? How is Trishtup integrated with Panchadasha? How is Jagati integrated with Trayastrinsha? How Anushtup? How
8.9.21
अष्ट जाता भूता प्रथमजा ऋतस्याष्टेन्द्र ऋत्विजो दैव्या ये ।
अष्टयोनिर् अदितिर् अष्टपुत्रास्तमीं रात्रिम् अभि हव्यम् एति ॥
aṣṭa jātā bhūtā prathamajā ṛtasyāṣṭendra ṛtvijo daivyā ye ।
aṣṭayonir aditir aṣṭaputrāstamīṃ rātrim abhi havyam eti ॥
Eight are the material variations of Prakrti, material cause of the universe. They are the first bom of Prakrti from her dynamic state according to the laws of Rtam, and they are the divine conductors of the yajna of creation (with the individual soul at the micro level and with Ishvara at the macro level). And Prakrti, imperishable mother of eightfold creativity and eight evolutionary forms, having run its creative course, recedes into its primal state of potentiality whence it can be invoked again for the next cycle of creative evolution. O Jiva, Indra, this is your story too.
8.9.22
इत्थं श्रेयो मन्यमानेदम् आगमं युष्माकं सख्ये अहम् अस्मि शेवा ।
समानजन्मा क्रतुर् अस्ति वः शिवः स वः सर्वाः सं चरति प्रजानन् ॥
itthaṃ śreyo manyamānedam āgamaṃ yuṣmākaṃ sakhye aham asmi śevā ।
samānajanmā kratur asti vaḥ śivaḥ sa vaḥ sarvāḥ saṃ carati prajānan ॥
O children of divinity, thus feeling and enjoying the grandeur of being, I have come to this cosmic form of existence for love and friendship with you as mother, and as such I am all peace and bliss. May this yajna of evolution risen into existence as you and the lord manifested be good, kind and blissful to you. The Lord knows all your hopes and ambitions and He is ever with you in all matters of life and existence.
8.9.23
अष्टेन्द्रस्य षड् यमस्य ऋषीणां सप्त सप्तधा ।
अपो मनुष्यान् ओषधीस् तां उ पञ्चानु सेचिरे ॥
aṣṭendrasya ṣaḍ yamasya ṛṣīṇāṃ sapta saptadhā ।
apo manuṣyān oṣadhīs tāṃ u pañcānu secire ॥
Eightfold physical complex of nature in the human version, six seasons of the year in relation to earth and the sun, sevenfold mind-sense complex of human intelligence, all waters and dynamics of nature and the herbal complex, all these as the five pranas sustain and maintain humanity.
8.9.24
केवलीन्द्राय दुदुहे हि गृष्टिर् वशम् पीयूषं प्रथमं दुहाना ।
अथातर्पयच् चतुरश् चतुर्धा देवान् मनुष्यां असुरान् उत ऋषीन् ॥
kevalīndrāya duduhe hi gṛṣṭir vaśam pīyūṣaṃ prathamaṃ duhānā ।
athātarpayac caturaś caturdhā devān manuṣyāṃ asurān uta ṛṣīn ॥
Only the ever youthful Nature as Mother Cow, prime source of life and sustenance, yields the delicious milk of life for the human soul for the fourfold fulfilment of Dharma, Artha, Kama and Moksha for all the four types of people: divine, creative, average and even negative personalities.
8.9.25
को नु गौः क एकऋषिः किम् उ धाम का आशिषः ।
यक्षम् पृथिव्याम् एकवृद् एकर्तुः कतमो नु सः ॥
ko nu gauḥ ka ekaṛṣiḥ kim u dhāma kā āśiṣaḥ ।
yakṣam pṛthivyām ekavṛd ekartuḥ katamo nu saḥ ॥
Who is the Mother Cow? Who is the One and only visionary creator of the poetic universe? What is the ultimate haven and light supreme? What is the One of all the blessings? Who, of what sort, is that One adorable Divinity on earth beyond the change of
8.9.26
एको गौर् एक एकऋषिर् एकं धामैकधाशिषः ।
यक्षं पृथिव्याम् एकवृद् एकर्तुर् नाति रिच्यते ॥
eko gaur eka ekaṛṣir ekaṃ dhāmaikadhāśiṣaḥ ।
yakṣaṃ pṛthivyām ekavṛd ekartur nāti ricyate ॥
One and only one Supreme is the Mother Cow, sole generator. One visionary creator, the One self-refulgent haven and home. One blessing that comprehends all, the One adorable on earth, constant beyond all change of seasons whom none can reach, none comprehend, none exceed and none transcend. Brahma Supreme.
Sūkta 10 — Virat Devata, Atharvacharya Rshi
Atharvaveda 8.10 · 33 mantras
8.10.1
विराड् वा इदम् अग्र आसीत् तस्या जातायाः सर्वम् अबिभेद् इयम् एवेदं भविष्यतीति ॥
virāḍ vā idam agra āsīt tasyā jātāyāḥ sarvam abibhed iyam evedaṃ bhaviṣyatīti ॥
Virat, the state of nature, was there before this state of organised order. When Virat arose (as a state without organised order) everyone grew conscious and feared: This state will continue as it is. (That state of natural freedom might deteriorate into disorder, this could be the fear.)
8.10.2
सोद् अक्रामत् सा गार्हपत्ये न्य् अक्रामत् ।
गृहमेधी गृहपतिर् भवति य एवं वेद ॥
sod akrāmat sā gārhapatye ny akrāmat ।
gṛhamedhī gṛhapatir bhavati ya evaṃ veda ॥
That evolved, ascended, and settled in the Garhapatya Agni, sacred fire of the home, i.e., in the institution of marriage, home and sanctity of the family.
8.10.3
सोद् अक्रामत् साहवनीये न्य् अक्रामत् ।
यन्त्य् अस्य देवा देवहूतिं प्रियो देवानां भवति य एवं वेद ॥
sod akrāmat sāhavanīye ny akrāmat ।
yanty asya devā devahūtiṃ priyo devānāṃ bhavati ya evaṃ veda ॥
The one that knows this of the social evolution of life evolves and becomes favoured of the divinities of nature and humanity. The divinities respond to his yajnic call and join him in his yajnic celebration of the happy home.
8.10.4
सोद् अक्रामत् सा दक्षिणाग्नौ न्य् अक्रामत् ।
यज्ञर्तो दक्षिणीयो वासतेयो भवति य एवं वेद ॥
sod akrāmat sā dakṣiṇāgnau ny akrāmat ।
yajñarto dakṣiṇīyo vāsateyo bhavati ya evaṃ veda ॥
The one that knows the importance of Dakshinagni becomes a leader in the art of yajnic organisation of society, respectable, and a provider of shelter and protection for the community at the local level.
8.10.5
सोद् अक्रामत् सा सभायां न्य् अक्रामत् ।
यन्त्य् अस्य सभां सभ्यो भवति य एवं वेद ॥
sod akrāmat sā sabhāyāṃ ny akrāmat ।
yanty asya sabhāṃ sabhyo bhavati ya evaṃ veda ॥
The one that knows this with the importance of the Sabha becomes worthy of the membership of the Sabha (with his dedication to the Ahavaniya and Dakshinagni and to the Sabha) and people worthy of the Sabha follow him and come and join the Sabha under his leadership. (Refer to Atharva-veda 7, 13, 1)
8.10.6
सोद् अक्रामत् सा समितौ न्य् अक्रामत् ।
यन्त्य् अस्य समितिं सामित्यो भवति य एवं वेद ॥
sod akrāmat sā samitau ny akrāmat ।
yanty asya samitiṃ sāmityo bhavati ya evaṃ veda ॥
Whoever knows thus the importance of Samiti (at the inter-organisational level) becomes worthy of the membership and leadership of the Samiti and people worthy of Samiti come and join the Samiti under his leadership, (see Yajurveda 12, 80)
8.10.7
सोद् अक्रामत् सामन्त्रणे न्य् अक्रामत् ।
यन्त्य् अस्यामन्त्रणम् आमन्त्रणीयो भवति य एवं वेद ॥
sod akrāmat sāmantraṇe ny akrāmat ।
yanty asyāmantraṇam āmantraṇīyo bhavati ya evaṃ veda ॥
Who knows this importance of the Sabha, Samiti and Amantrana in the ascending order rises to be a member and, further, President of the Amantrana, and ruler, and people worthy of Amantrana come and join the Amantrana under his leadership. (This Sukta thus describes the social organisation in an ascending order from the family and home to community, assembly, i.e., Sabha, Samiti, i.e.. Senate, and the Amantrana, Supreme organisation, of the nation and of the world.)
8.10.8
सोद् अक्रामत् सान्तरिक्षे चतुर्धा विक्रान्तातिष्ठत् ॥
sod akrāmat sāntarikṣe caturdhā vikrāntātiṣṭhat ॥
Virat evolved further, rose into the sky, strode around in the four quarters and settled there in all its power.
8.10.9
तां देवमनुष्या अब्रुवन्न् इयम् एव तद् वेद यद् उभय उपजीवेमेमाम् उप ह्वयामहा इति ॥
tāṃ devamanuṣyā abruvann iyam eva tad veda yad ubhaya upajīvememām upa hvayāmahā iti ॥
Devas and humans said of her: This is the same that knows and bears all that by which both of us, Devas and humans, would live and be sustained. Let us call upon her.
8.10.10
ताम् उपाह्वयन्त ॥
tām upāhvayanta ॥
They called upon her to come.
8.10.11
ऊर्ज एहि स्वध एहि सूनृत एहीरावत्य् एहीति ॥
ūrja ehi svadha ehi sūnṛta ehīrāvaty ehīti ॥
O Spirit of food, energy and pranic vitality, come. Come Svadha, spirit of wealth and independence. Come Sunrta, spirit and voice of Truth. Come Iravati, bearer of food and water.
8.10.12
तस्या इन्द्रो वत्स आसीद् गायत्र्य् अभिधान्य् अभ्रम् ऊधः ॥
tasyā indro vatsa āsīd gāyatry abhidhāny abhram ūdhaḥ ॥
Indra, electric energy of the middle region was the dear child of Virat, the Universal Cow, Gayatri was the rope that keeps the cow still and stable for milking, and the cloud was the udder wherefrom the milk for food, energy and self-sustenance with truth is received.
8.10.13
बृहच् च रथंतरं च द्वौ स्तनाव् आस्तां यज्ञायज्ञियं च वामदेव्यं च द्वौ ॥
bṛhac ca rathaṃtaraṃ ca dvau stanāv āstāṃ yajñāyajñiyaṃ ca vāmadevyaṃ ca dvau ॥
Brhat and Rathantara Samans were two udders of the Virat, Universal Cow. Yajnayajniya and
8.10.14
ओषधीर् एव रथंतरेण देवा अदुह्रन् व्यचो बृहता ॥
oṣadhīr eva rathaṃtareṇa devā aduhran vyaco bṛhatā ॥
Devas received Oshadhis, herbs and trees by Rathantara Sama from the beautiful world, and boundless expansion by Brhat from boundless space.
8.10.15
अपो वामदेव्येन यज्ञं यज्ञायज्ञियेन ॥
apo vāmadevyena yajñaṃ yajñāyajñiyena ॥
They received waters of life by Vamadevya from the beautiful world of five elements revealed by Divinity, and they received the science of yajna by Yajnayajniya from the Vedic knowledge.
8.10.16
ओषधीर् एवास्मै रथंतरं दुहे व्यचो बृहत् ॥
oṣadhīr evāsmai rathaṃtaraṃ duhe vyaco bṛhat ॥
For one that knows this science, Rathantara brings the wealth of Oshadhis and Brhat brings expansion and progress in abundance.
8.10.17
अपो वामदेव्यं यज्ञं यज्ञायज्ञियं य वेद ॥
apo vāmadevyaṃ yajñaṃ yajñāyajñiyaṃ ya veda ॥
For one that knows this science, Vamadevya brings the waters of life, and Yajnayajniya brings the gifts of yajna in abundance.
8.10.18
सोद् अक्रामत् सा वनस्पतीन् आगछत् तां वनस्पतयो ऽघ्नत सा संवत्सरे सम् अभवत् ।
तस्माद् वनस्पतीनां संवत्सरे वृक्णम् अपि रोहति वृश्चते ऽस्याप्रियो भ्रातृव्यो य एवं वेद ॥
sod akrāmat sā vanaspatīn āgachat tāṃ vanaspatayo 'ghnata sā saṃvatsare sam abhavat ।
tasmād vanaspatīnāṃ saṃvatsare vṛkṇam api rohati vṛścate 'syāpriyo bhrātṛvyo ya evaṃ veda ॥
For that reason, that of the herbs which is pruned or cut regrows in the year with new life. One who knows this process of nature grows and progresses in time afresh and his lovelessness and jealous rivalries are pruned off.
8.10.19
सोद् अक्रामत् सा पितॄन् आगछत् तां पितरो ऽघ्नत सा मासि सम् अभवत् ।
तस्मात् पितृभ्यो मास्य् उपमास्यं ददति प्र पितृयाणं पन्थां जानाति य एवं वेद ॥
sod akrāmat sā pitṝn āgachat tāṃ pitaro 'ghnata sā māsi sam abhavat ।
tasmāt pitṛbhyo māsy upamāsyaṃ dadati pra pitṛyāṇaṃ panthāṃ jānāti ya evaṃ veda ॥
For that reason, homage is offered monthly and fortnightly to the Pitaras. One who knows this knows the path of Pitaras.
8.10.20
सोद् अक्रामत् सा देवान् आगछत् तां देवा अघ्नत सार्धमासे सम् अभवत् ।
तस्माद् देवेभ्यो ऽर्धमासे वषट् कुर्वन्ति प्र देवयानं पन्थां जानाति य एवं वेद ॥
sod akrāmat sā devān āgachat tāṃ devā aghnata sārdhamāse sam abhavat ।
tasmād devebhyo 'rdhamāse vaṣaṭ kurvanti pra devayānaṃ panthāṃ jānāti ya evaṃ veda ॥
That is why people offer half monthly homage to the Devas. One who knows this knows the Devayana path.
8.10.21
सोद् अक्रामत् सा मनुष्यान् आगछत् तां मनुष्या अघ्नत सा सद्यः सम् अभवत् ।
तस्मान् मनुष्येभ्य उभयद्युर् उप हरन्त्य् उपास्य गृहे हरन्ति य एवं वेद ॥
sod akrāmat sā manuṣyān āgachat tāṃ manuṣyā aghnata sā sadyaḥ sam abhavat ।
tasmān manuṣyebhya ubhayadyur upa haranty upāsya gṛhe haranti ya evaṃ veda ॥
For that reason they bring homage of food for men and women every day. One who knows this, to him nature’s laws bring food and energy every day.
8.10.22
सोद् अक्रामत् सासुरान् आगछत् ताम् असुरा उपाह्वयन्त माय एहीति ।
तस्या विरोचनः प्राह्रादिर् वत्स आसीद् अयस्पात्रं पात्रम् ।
तां द्विमूर्धार्त्व्यो ऽधोक् तां मायाम् एवाधोक् ॥
तां मायाम् असुरा उप जीवन्त्य् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat sāsurān āgachat tām asurā upāhvayanta māya ehīti ।
tasyā virocanaḥ prāhrādir vatsa āsīd ayaspātraṃ pātram ।
tāṃ dvimūrdhārtvyo 'dhok tāṃ māyām evādhok ।|
tāṃ māyām asurā upa jīvanty upajīvanīyo bhavati ya evaṃ veda ॥
Virochana, of double head, one to think and the other to will, milked the Virat as mother cow and received only maya, gift of nature, mere pleasure and illusion.
8.10.23
सोद् अक्रामत् सा पितॄन् आगछत् तां पितर उपाह्वयन्त स्वध एहीति ।
तस्या यमो राजा वत्स आसीद् रजतपात्रं पात्रम् ।
ताम् अन्तको मार्त्यवो ऽधोक् तां स्वधाम् एवाधोक् ।
तां स्वधां पितर उप जीवन्त्य् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat sā pitṝn āgachat tāṃ pitara upāhvayanta svadha ehīti ।
tasyā yamo rājā vatsa āsīd rajatapātraṃ pātram ।
tām antako mārtyavo 'dhok tāṃ svadhām evādhok ।
tāṃ svadhāṃ pitara upa jīvanty upajīvanīyo bhavati ya evaṃ veda ॥
The Pitaras live by self-dependence and freedom. One that knows life thus becomes a support for himself and others.
8.10.24
सोद् अक्रामत् सा मनुष्यान् आगछत् तां मनुष्या उपाह्वयन्तेरावत्य् एहीति ।
तस्या मनुर् वैवस्वतो वत्स आसीत् पृथिवी पात्रम् ।
तां पृथी वैन्यो ऽधोक् तां कृषिं च सस्यं चाधोक् ।
ते स्वधां कृषिं च सस्यं च मनुष्या उप जीवन्ति कृष्टराधिर् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat sā manuṣyān āgachat tāṃ manuṣyā upāhvayanterāvaty ehīti ।
tasyā manur vaivasvato vatsa āsīt pṛthivī pātram ।
tāṃ pṛthī vainyo 'dhok tāṃ kṛṣiṃ ca sasyaṃ cādhok ।
te svadhāṃ kṛṣiṃ ca sasyaṃ ca manuṣyā upa jīvanti kṛṣṭarādhir upajīvanīyo bhavati ya evaṃ veda ॥
They live by agriculture and grain for food, all humans live thus. Whoever knows this becomes a successful prosperous farmer and a support for life for others.
8.10.25
सोद् अक्रामत् सा सप्तऋषीन् आगछत् तां सप्तऋषय उपाह्वयन्त ब्रह्मण्वत्य् एहीति ।
तस्याः सोमो राजा वत्स आसीच् छन्दः पात्रम् ।
तां बृहस्पतिर् आङ्गिरसो ऽधोक् तां ब्रह्म च तपश् चाधोक् ।
तद् ब्रह्म च तपश् च सप्तऋषय उप जीवन्ति ब्रह्मवर्चस्य् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat sā saptaṛṣīn āgachat tāṃ saptaṛṣaya upāhvayanta brahmaṇvaty ehīti ।
tasyāḥ somo rājā vatsa āsīc chandaḥ pātram ।
tāṃ bṛhaspatir āṅgiraso 'dhok tāṃ brahma ca tapaś cādhok ।
tad brahma ca tapaś ca saptaṛṣaya upa jīvanti brahmavarcasy upajīvanīyo bhavati ya evaṃ veda ॥
The seven sages live and live by Brahma and austere discipline of Tapas. The one that knows and attains to this becomes blest with the light and lustre of Brahma-vision and becomes a life support for the seekers.
8.10.26
सोद् अक्रामत् सा देवान् आगछत् तां देवा उपाह्वयन्तोर्ज एहीति ।
तस्या इन्द्रो वत्स आसीच् चमसः पात्रम् ।
तां देवः सविताधोक् ताम् ऊर्जाम् एवाधोक् ।
तां ऊर्जां देवा उप जीवन्त्य् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat sā devān āgachat tāṃ devā upāhvayantorja ehīti ।
tasyā indro vatsa āsīc camasaḥ pātram ।
tāṃ devaḥ savitādhok tām ūrjām evādhok ।
tāṃ ūrjāṃ devā upa jīvanty upajīvanīyo bhavati ya evaṃ veda ॥
Devas, all cosmic divinities of nature, and of humanity too, live by that cosmic energy. One who knows thus and bears energy becomes a life support for all others.
8.10.27
सोद् अक्रामत् सा गन्धर्वाप्सरस आगछत् तां गन्धर्वाप्सरस उपाह्वयन्त पुण्यगन्ध एहीति ।
तस्याश् चित्ररथः सौर्यवर्चसो वत्स आसीत् पुष्करपर्णं पात्रम् ।
तां वसुरुचिः सौर्यवर्चसो ऽधोक् तां पुण्यम् एव गन्धम् अधोक् ।
तं पुण्यं गन्धं गन्धर्वाप्सरस उप जीवन्ति पुण्यगन्धिर् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat sā gandharvāpsarasa āgachat tāṃ gandharvāpsarasa upāhvayanta puṇyagandha ehīti ।
tasyāś citrarathaḥ sauryavarcaso vatsa āsīt puṣkaraparṇaṃ pātram ।
tāṃ vasuruciḥ sauryavarcaso 'dhok tāṃ puṇyam eva gandham adhok ।
taṃ puṇyaṃ gandhaṃ gandharvāpsarasa upa jīvanti puṇyagandhir upajīvanīyo bhavati ya evaṃ veda ॥
The Gandharvas, sustainers of the earth and the divine voice, and the streaming flows of life on earth and in space, live by that divine fragrance. One who knows this and knows thus becomes a living support for all.
8.10.28
सोद् अक्रामत् सेतरजनान् आगछत् ताम् इतरजना उपाह्वयन्त तिरोध एहीति ।
तस्याः कुबेरो वैश्रवणो वत्स आसीद् आमपात्रं पात्रम् ।
तां रजतनाभिः कबेरको ऽधोक् तां तिरोधाम् एवाधोक् ।
तां तिरोधाम् अतिरजना पितर उप जीवन्ति तिरो धत्ते सर्वं पाप्मानम् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat setarajanān āgachat tām itarajanā upāhvayanta tirodha ehīti ।
tasyāḥ kubero vaiśravaṇo vatsa āsīd āmapātraṃ pātram ।
tāṃ rajatanābhiḥ kaberako 'dhok tāṃ tirodhām evādhok ।
tāṃ tirodhām atirajanā pitara upa jīvanti tiro dhatte sarvaṃ pāpmānam upajīvanīyo bhavati ya evaṃ veda ॥
Others, the exceptionals, the obscure, live by the unknown and for the unknown. Such persons leave aside and reject whatever is sin and evil. One who knows this becomes a life support for others.
8.10.29
सोद् अक्रामत् सा सर्पान् आगछत् तां सर्पा उपाह्वयन्त विषवत्य् एहीति ।
तस्यास् तक्षको वैशलेयो वत्स आसीद् अलाबुपात्रं पात्रं ।
तां धृतराष्ट्र ऐरावतो ऽधोक् तां विषम् एवाधोक् ।
तद् विषं सर्वा उप जीवन्त्य् उपजीवनीयो भवति य एवं वेद ॥
sod akrāmat sā sarpān āgachat tāṃ sarpā upāhvayanta viṣavaty ehīti ।
tasyās takṣako vaiśaleyo vatsa āsīd alābupātraṃ pātraṃ ।
tāṃ dhṛtarāṣṭra airāvato 'dhok tāṃ viṣam evādhok ।
tad viṣaṃ sarvā upa jīvanty upajīvanīyo bhavati ya evaṃ veda ॥
She, Virat, arose and proceeded to the serpents. The serpents addressed her and prayed: O bearer of poison, come and give us the poison.
8.10.30
तद् यस्मा एवं विदुषे ऽलाबुनाभिषिञ्चेत् प्रत्याहन्यात् ॥
tad yasmā evaṃ viduṣe 'lābunābhiṣiñcet pratyāhanyāt ॥
Whoever the scholar whom Virat consecrates with the imperishable knowledge of poison and the antidote, he must counter the poison.
8.10.31
न च प्रत्याहन्यान् मनसा त्वा प्रत्याहन्मीति प्रत्याहन्यात् ॥
na ca pratyāhanyān manasā tvā pratyāhanmīti pratyāhanyāt ॥
If he does not or cannot counter the poison, he must determine and say: I must counter and destroy the poison with all my force.
8.10.32
यत् प्रत्याहन्ति विषम् एव तत् प्रत्याहन्ति ॥
yat pratyāhanti viṣam eva tat pratyāhanti ॥
Whoever counters and destroys the purveyor of poison, counters and destroys the poison itself.
8.10.33
विषम् एवास्याप्रियं भ्रातृव्यम् अनुविषिच्यते य एवं वेद ॥
viṣam evāsyāpriyaṃ bhrātṛvyam anuviṣicyate ya evaṃ veda ॥
Whoever thus knows this, for him, his negative rivalry, hate and enmity, even poison itself, is destroyed and eliminated. The universe in Vedic thought is Purusha (Atharva, 19, 6, 4), a living, breathing, self-organising, sovereign system with autonomous constituents at different levels in ascending order from the individual microcosmic level (Ekarat Purusha), through the social organisation (Samrat Purusha), upto the macrocosmic level of the universe (Virat Purusha). Every one from the individual to the universe is a reflection of the Divine Virat, Cosmic Spirit, whatever the character or class of the person. The differences are consequences of the choice and performance of the individuals. In the sukta, the classes are Devas, average humans, Pitaras, Asuras, Rshis, Gandharvas, Apsaras, and Sarpas. All of them, even herbs and trees, reflect the presence of Divine Virat. Similarly Virat reflects in the sanctity of the social organisations from the top world organsiation to the bottom and basic unit, the family and the individual. Virat is the cosmic mother. She grants whatever her children desire and choose to have. Ordinarily, Devas as well as humans need and desire food and energy, they have it. Asuras want natural power and pleasure, they have it. Pitaras want svadha, they get it. Humans want food and farming, they have it. Rshis want divine knowledge, they have the vision. Gandharvas and Apsaras opt for sweets of fragrance, they have it. Others want the secret and unknown, they have it. Serpents want poison, they get it. But we must reject posion because poison destroys, and it destroys, ultimately, the purveyors of poison too.