Anuvaka 2
Suktas in Anuvaka 2
Sukta 11
AV 3.11 is a bhaiṣajya hymn of release (mocana) that loosens the patient from yakṣma (wasting disease), grahi-seizure, and the many forms of mṛtyu (fatal endings), restoring breath, vitality, and long life. It works by naming the hostile forces, identifying their “grasp/noose,” and then invoking higher divine authority—especially Indra-Agni and Bṛhaspati—to break the bond and re-seat prāṇa–apāna within the body.
Sukta 12
AV 3.12 is a house-consecration hymn that installs the śālā (hall/dwelling) as a stable, benevolent, and prosperous living-space, ritually “made” by ṛta and luminous order (virāj). It blesses the posts and ridge-beam to stand firm, repel household-besetters and enemies, and secure long life—“a hundred autumns”—together with wealth and unharmed progeny.
Sukta 13
This short Atharvavedic hymn consecrates the Waters (Āpas/Rivers) as primordial, divinely-won purifiers whose true names and origin-story activate their healing force. By recalling Varuṇa’s impulse and Indra’s “winning” of the waters, it turns ordinary water into a carrier of prāṇa (life-breath) and varcas (vital splendour) for cleansing, protection, and restoration.
Sukta 14
This Paustika hymn establishes the goṣṭha (cowshed/byre) as a ritually charged locus that gathers, settles, and binds cattle into stable concord under the owner’s guardianship. It aims to prevent scattering, secure thriving and fertility, and convert the byre into a continuous source of rayi (substance-wealth) and subhūti (well-being), especially around the vulnerable moment of new birth and herd re-cohesion.
Sukta 15
This sukta is a merchant’s launch-charm: it ritually “sets in motion” trade and travel under Indra’s leadership, asking that the road be cleared of hostile forces and chance-mischief. It also sacralizes capital itself—praying that what one carries to market returns increased, with Agni fixing divine favor through offering and protecting against rivalry and neighborhood harm.
Sukta 16
This Paustika hymn turns the liminal power of dawn (Uṣas) into a ritual conveyor that “brings” Bhaga—one’s allotted fortune, share, and enjoyable prosperity—into the patron’s life. It frames prosperity as a divinely distributed portion (bhaga) available to all ranks, and asks that Bhaga go before the practitioner like a path-clearing leader so undertakings succeed. The diction borrows RV-style dawn imagery (chariot, prize-winning horses) to make good-fortune arrive swiftly and visibly at the very start of the day and the rite.
Sukta 17
This kṣetra-hymn consecrates the act of ploughing and the furrow (Sītā) so that the field becomes a vessel of nourishment, rain-moisture, and steady increase. By anointing and "sanction" imagery (Viśve Devāḥ, Maruts), it turns agricultural work into a divinely approved rite that yields milk-like abundance (payas), ghee-rich strength (ghṛta), and prosperous crops.
Sukta 18
AV 3.18 is a compact Atharvanic charm that mobilizes plant-power (oṣadhi/vanaspati) and coercive mantra-force to expel a rival co-wife and secure exclusive conjugal attachment. It combines a practical rite (digging and deploying a potent herb) with social-spatial domination formulas (“I am higher; she is below”) and mind-directing imagery that makes the husband’s affection run toward the operator like water along its course.
Sukta 19
AV 3.19 is a compact martial charm that consecrates a king’s host and its weapons through Atharvanic brahman, making them “sharper” than divine exemplars (Agni’s axe, Indra’s vajra) and therefore irresistible in battle. It simultaneously humiliates and drains enemy forces while elevating one’s own side under the authority of the purohita, culminating in a direct missile-spell that sends the mantra-honed arrow to strike down enemy champions without escape.
Sukta 20
AV 3.20 is a paustika hymn that links prosperity (rayi) with social harmony: wealth should arise through rightly kindled ritual power and circulate as willing generosity in the assembly. It invokes the divine “team” of Agni (as ritual seat and increaser) and Indra–Vāyu (as joint powers of strength and vital breath) so that all participants sit of one mind, free of faction, and inclined to give.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.