
Rishi: Atharvanic/Angiras-type tradition (exorcistic corpus; specific r̥ṣi attribution varies by anukramaṇī)
Devata: Agni (as rakṣohā) and the targeted Piśāca (as adversary)
Chandas: Triṣṭubh-like cadence (as typical in forceful rakṣoghna verses; exact metrical scan may vary by pada-division)
Mantra 1
रक्षोघ्नम्। पु॒रस्ता॑द् यु॒क्तो व॑ह जातवे॒दोऽग्ने॑ वि॒द्धि क्रि॒यमा॑णं॒ यथे॒दम्। त्वं भि॒षग् भे॑ष॒जस्या॑सि क॒र्ता त्वया॒ गामश्वं॒ पुरु॑षं सनेम
Demon-slaying: harnessed in front, bear thou it, O Jātavedas Agni; take cognizance of what is being wrought, that thus this may be. Thou art the healer, the accomplisher of the remedy: by thee may we win cow and horse and manly strength.
Mantra 2
तथा॒ तद॑ग्ने कृणु जातवेदो॒ विश्वे॑भिर्दे॒वैः स॒ह सं॑विदा॒नः । यो नो॑ दि॒देव॑ यत॒मो ज॒घास॒ यथा॒ सो अ॒स्य प॑रि॒धिष्पता॑ति
So do thou that, O Agni Jātavedas, in concord with all the Gods. Whoso hath wronged us, whoso hath devoured—so may he, at his boundary, fall away and come to ruin.
Mantra 3
यथा॒ सो अ॒स्य प॑रि॒धिष्पता॑ति तथा॒ तद॑ग्ने कृणु जातवेदः । विश्वे॑भिर्दे॒वैः स॒ह सं॑विदा॒नः
Even as he, at his boundary, falls away—so do thou that, O Agni Jātavedas, in concord with all the Gods.
Mantra 4
अ॒क्ष्यौ॒३नि वि॑ध्य॒ हृद॑यं॒ नि वि॑ध्य जि॒ह्वां नि तृ॑न्द्धि॒ प्र द॒तो मृ॑णीहि । पि॒शा॒चो अ॒स्य य॑त॒मो ज॒घासाग्ने यविष्ठ॒ प्रति॒ तं शृ॑णीहि
Pierce down through the eyes; pierce down through the heart; cut off the tongue; crush forth the teeth. Whichever Piśāca of his hath devoured (him)—O Agni, youngest—against that one hew thou in return.
Mantra 5
यद॑स्य हृ॒तं विहृ॑तं॒ यत् परा॑भृतमा॒त्मनो॑ ज॒ग्धं य॑तम॒त् पि॑शा॒चैः । तद॑ग्ने वि॒द्वान् पुन॒रा भ॑र॒ त्वं शरी॑रे मां॒समसु॒मेर॑यामः
What of him hath been taken, what carried off, what borne away afar—what of his very self the Piśācas have eaten: that, O Agni, knowing, bring thou back again; in the body we will re-set the flesh, we will re-order the life-breaths.
Mantra 6
आ॒मे सुप॑क्वे श॒बले॒ विप॑क्वे॒ यो मा॑ पिशा॒चो अश॑ने द॒दम्भ॑ । तदा॒त्मना॑ प्र॒जया॑ पिशा॒चा वि या॑तयन्तामग॒दो॒३यम॑स्तु
In raw, in well-cooked, in mixed, in over-cooked—what Piśāca hath injured me in the eating: that, with its own self, with its progeny, let the Piśācas be driven apart; let this be an antidote.
Mantra 7
क्षि॒रे मा॑ म॒न्थे य॑त॒मो द॒दम्भा॑कृष्टप॒च्ये अश॑ने धा॒न्ये॒३यः । तदा॒त्मना॑ प्र॒जया॑ पिशा॒चा वि या॑तयन्तामग॒दो॒३यम॑स्तु
In milk, in the churned draught, in the cooked dish drawn together, in grain-food—whichever (Piśāca) hath afflicted me in the eating: that, with its own self, with its progeny, let the Piśācas be driven apart; let this be an antidote.
Mantra 8
अ॒पां मा॒ पाने॑ यत॒मो द॒दम्भ॑ क्र॒व्याद् या॑तू॒नां शय॑ने॒ शया॑नम्। तदा॒त्मना॑ प्र॒जया॑ पिशा॒चा वि या॑तयन्तामग॒दो॒३यम॑स्तु
In drinking of the waters, whichever hath afflicted me—(some) flesh-eater of the Yātus—while I lay lying on the bed: that, with its own self, with its progeny, let the Piśācas be driven apart; let this be an antidote.
Mantra 9
दिवा॑ मा॒ नक्तं॑ यत॒मो द॒दम्भ॑ क्रव्या॒द् या॑तू॒नां शय॑ने॒ शया॑नम्। तदा॒त्मना॑ प्र॒जया॑ पिशा॒चा वि या॑तयन्तामग॒दो॒३यम॑स्तु
By day, by night, let none—whatsoever it be—assail me: the flesh-eater of the sorcerous brood, as I lie lying upon my bed. That evil—together with its very self, together with its progeny—let the Piśācas drive far away: let this be an antidote.
Mantra 10
क्र॒व्याद॑मग्ने रुधि॒रं पि॑शा॒चं म॑नो॒हनं॑ जहि जातवेदः । तमिन्द्रो॑ वा॒जी वज्रे॑ण हन्तु छि॒नत्तु॒ सोमः॒ शिरो॑ अस्य धृ॒ष्णुः
O Agni, smite the flesh-eater, the bloody Piśāca, the mind-bewitcher, O Jātavedas. Let Indra the vigorous slay him with the bolt; let Soma, the bold, cut off his head.
Mantra 11
स॒नाद॑ग्ने मृणसि यातु॒धाना॒न् न त्वा॒ रक्षां॑सि॒ पृत॑नासु जिग्युः । स॒हमू॑रा॒ननु॑ दह क्र॒व्यादो॒ मा ते॑ हे॒त्या मु॑क्षतः॒ दैव्या॑याः
From of old, O Agni, thou crushest the Yātudhānas; never have the Rakṣases conquered thee in battles. Burn after—burn up—those very ones, O flesh-eater; do not let loose thy divine missile against us.
Mantra 12
स॒माह॑र जातवेदो॒ यद्धृ॒तं यत् परा॑भृतम्। गात्रा॑ण्यस्य वर्धन्तामं॒शुरि॒वा प्या॑यताम॒यम्
Bring back together, O Jātavedas, what hath been seized, what hath been borne away. Let his limbs increase; like a ray (or soma-stalk) let this man swell and thrive.
Mantra 13
सोम॑स्येव जातवेदो अं॒शुरा प्या॑यताम॒यम्। अग्ने॑ विर॒प्शिनं॒ मेध्य॑मय॒क्ष्मं कृ॑णु॒ जीव॑तु
Like Soma’s stalk, O Jātavedas, let this man grow full unto thriving. O Agni, make him well-shaped, pure for holy use, free from wasting sickness; let him live.
Mantra 14
ए॒तास्ते॑ अग्ने स॒मिधः॑ पिशाच॒जम्भ॑नीः । तास्त्वं जु॑षस्व॒ प्रति॑ चैना गृहाण जातवेदः
These, Agni, are thy kindling-sticks, the crushings-down of Pisācas. Them do thou accept with favour, and take them to thee in return, O Jātavedas.
Mantra 15
ता॒र्ष्टा॒घीर॑ग्ने स॒मिधः॒ प्रति॑ गृह्णाह्य॒र्चिषा॑ । जहा॑तु क्र॒व्याद् रू॒पं यो अ॑स्य मां॒सं जिही॑र्षति
These keen-smiting kindling-sticks, O Agni, take to thee with thy flame. Let the flesh-eater quit the form—whoso would fain seize this man’s flesh.
It targets an affliction attributed to a Piśāca—imagined as ‘devouring’ the patient’s vitality—causing wasting, fear, or loss of strength, and it aims to expel that presence and restore health.
In this hymn Agni is both purifier and physician: fire reveals what is hidden, burns away contamination, and ‘accomplishes the remedy,’ so the cure is framed as spiritual-ritual surgery as well as healing.
No. The piercing/cutting imagery is directed at the hostile Piśāca as an adversary; the patient is then explicitly blessed to become thriving, pure (medhya), free from yakṣma, and to live.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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