Anuvaka 3
Suktas in Anuvaka 3
Sukta 21
Atharvaveda 5.21 is a martial abhicāra hymn that weaponizes the war-drum (dundubhi) as a living operative power: its roar is mantra-charged to inject terror, mental disunion, and rout into an enemy host. The sukta repeatedly “places” fear (bhaya/trāsa), hatred, and confusion within the foe, while simultaneously rallying allied divine “hosts” to secure victory and battlefield sovereignty.
Sukta 22
Atharvaveda 5.22 is a curative expulsion-hymn that confronts Takmán (fever) as a sentient, mobile affliction and commands it to depart “downward and away” from the patient. It identifies severe forms of fever (harsh, ruddy) and uses authoritative adjuration to prevent relapse, specifically warning Takmán not to ally with cough and phlegmatic complications. The hymn’s power lies in naming the disease-agent, directing its movement, and sealing the banishment so it does not return.
Sukta 23
AV 5.23 is a krimi-ghna (worm/parasitic-disease destroying) healing hymn that binds the patient within a protective divine “weaving” and then forcefully dismembers and exterminates the krimi in every hiding place—within, around, and in minute forms. Its power lies in totalizing the infestation (naming forms and locations) and converting speech into a crushing weapon, with Dyāvā-Pṛthivī, Sarasvatī, Indra, and Agni invoked as the enclosing guardians and executioners of the disease.
Sukta 24
AV 5.24 is a litany of protective overlord-powers invoked to “cover” every layer of a consecratory act—mantra, ritual operation, intention, resolve, blessing, and the formal calling of the gods. By naming deities through rulership-epithets (adhipati) such as “Lord of the Nakṣatras” and “Father of the Maruts, Lord of cattle,” the hymn installs cosmic supervision over the rite so that it proceeds without obstruction and yields stable prosperity.
Sukta 25
AV 5.25 is an Atharvanic obstetric-protective hymn that sacralizes conception and fetal “setting” (garbha-dhāraṇa), asking divine powers to implant, stabilize, and mature the embryo to full-term birth. Centering on Dhātṛ as the establisher/creator, it combines fertility invocation (Sinīvālī, Sarasvatī, Aśvins) with protective “opening/settling” language to ensure an unharmed pregnancy and successful delivery, often with the stated wish for a male child in the tenth month.
Sukta 26
This hymn is a gṛhya-style consecration for a newly built dwelling (navaśālā), establishing auspicious ritual order through Agni as the house’s first protector and carrier of offerings. By repeated “yoking” (yuj) of yajus-formulas, kindlings, svāhā, and allied divine powers, it stabilizes the rite, wards domestic inauspiciousness, and turns the new space into a prosperity-bearing home for the yajamāna.
Sukta 27
AV 5.27 is a homa-centered Agni hymn that strengthens the adhvara by calling the fire to “advance” as the carrier (vahni) and to manifest his sacrificial majesty through correctly offered oblations. It stabilizes ritual space (śānti) and increases prosperity (paustika) by ensuring that havis is sweetened, released, and safely conveyed to the gods, pacifying obstacles that would disrupt the rite.
Sukta 28
Atharvaveda 5.28 is an Āyuṣya (long-life) healing charm that gathers, measures, and re-fastens the prāṇas so the subject may attain “a hundred autumns.” It works by stabilizing vitality through a ninefold ordering of life-breaths and by sealing protection with triads of metals, consecrated by tapas/tejas and reinforced by seasonal and yearly (ṛtu/saṃvatsara) powers.
Sukta 29
AV 5.29 is a forceful rakṣoghna-bhaiṣajya hymn that enlists Agni Jātavedas as physician and demon-slayer to drive out a flesh-eating Piśāca believed to be afflicting a patient. Through images of piercing, cutting, and counter-striking, the mantra turns Agni’s burning clarity into a surgical exorcism that restores bodily integrity, strength, and life. The hymn culminates in a restorative blessing—growth, purity, freedom from wasting disease (yakṣma), and continued living.
Sukta 30
AV 5.30 is a life-prolonging Atharvanic charm that arrests a person’s slipping toward death by “binding fast” the vital breath (asu) and calling back the scattered faculties. It explicitly blocks the path to the Pitṛs (the dead ancestors as the destination of one who dies) and turns away hostile forces, including harm thought to be sent even from within the kin-circle. Its power is framed as reintegration: breath, mind, sight, strength, and bodily steadiness are reassembled so the patient remains here, standing firm in the world of the living.
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