Anuvaka 2
Suktas in Anuvaka 2
Sukta 11
AV 6.11 is a compact pumsavana (male-begetting) charm that transfers and installs generative potency into women to secure the “winning of a son.” It links botanical symbolism (Śamī upon Aśvattha) with Prajāpati’s ordinance, and invokes consent-and-fertility powers (Anumati, Sinīvālī) to redirect reproductive outcomes toward a male child.
Sukta 12
AV 6.12 is a compact Atharvanic healing charm that wards off snake-venom by invoking cosmic purifiers and the total authority of sacred knowledge. It culminates in a pacifying “sweetening” (madhu) of waters and named rivers, extending the cure into śānti: welfare for mouth (ingestion/speech) and heart (vital-emotional center). The hymn’s power lies in separating poison from the patient (like the Sun’s encompassing purity) and re-establishing harmony through honeyed, auspicious waters.
Sukta 13
AV 6.13 is a compact Mṛtyujaya-śānti hymn that averts premature death by honoring (namas) Death and every social and cosmic channel through which slaying (vadhá) may arrive—divine, royal, and communal. Rather than attacking Mṛtyu, it pacifies and “turns” his intention, neutralizing lethal speech, hostile verdicts, and demonic agencies, while aligning remedies and Brahmanic power toward life and recovery.
Sukta 14
AV 6.14 is a compact Atharvanic healing charm that targets balāsa as a lodged, loosening disease affecting bones, joints, limbs, and even the heart-region. Across three anuṣṭubh verses it first identifies the affliction, then commands its extirpation by cutting its “bond” and “root,” and finally drives it away weakened and harmless so it cannot return.
Sukta 15
This brief Atharvavedic charm seeks protective supremacy by invoking Oṣadhi—the personified chief Herb—supported by allied Trees as a vegetal retinue. It turns the natural hierarchy of plants (Soma among herbs, Talāśa among trees) into a ritual analogy for social and spiritual ascendancy, so that any aggressor (even a kinsman) is neutralized. The hymn’s power lies in establishing “uttamatva” (being the highest) as a shield: superiority becomes protection.
Sukta 16
AV 6.16 is a compact Atharvanic healing charm aimed at akṣi-roga (eye-disease), combining a medicinal invocation with forceful expulsion of the affliction’s named agents. It activates the remedy’s potent rasa (sap/essence) through a prepared food-vehicle (karambha) while simultaneously “capturing” the disorder by listing and dismissing its multiple forms and spirit-names.
Sukta 17
This short Atharvavedic hymn is a garbhadṛṃhaṇa charm: it ‘makes the embryo firm’ by modeling pregnancy on Earth’s unrivaled power of bearing and holding. By repeatedly invoking Pṛthivī as the stable support of beings, mountains, and the ordered world, it prays that the fetus remain securely held until the proper time of birth under Savitar’s life-impelling force.
Sukta 18
This brief Atharvavedic healing charm targets īrṣyā (jealousy/envy) as a heart-lodged, mind-born heat that flares into grief and social harm. Through the imagery of quenching an inner Agni, rendering the jealous mind inert like earth and the dead, and venting heat from a leather-bag, the hymn ritually “cools” hostile passion and restores concord.
Sukta 19
AVŚ 6.19 is a compact purification hymn that invokes Pavamāna—the ‘self-purifying’ Soma-principle—and allied purifiers (gods, ancestral Manu-figures, and all beings) to cleanse the reciter on every level. Its purification is not merely ritual: it is aimed at restoring auspicious capacity—right resolve (kratu), competence (dakṣa), vitality (jīva), safety (ariṣṭatā), and finally clarified perception (cakṣus) through Savitar’s consecrating impulse.
Sukta 20
AVŚ 6.20 is a compact Takman-hymn that treats fever and wasting sickness (yakṣma) as a personified power that can be appeased, named, and expelled. It combines healing intent with a mild abhicārika “redirection” motif: the fever-heat is urged to depart from the patient and seek an ‘avratá’ (one outside vowed/regulated life), while the household secures protection through repeated acts of homage (namo).
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