Anuvaka 5
Suktas in Anuvaka 5
Sukta 41
This brief Atharvanic hymn is a longevity-charm that stabilizes the inner instruments of life—mind, awareness, intention, and the senses—so that perception does not fail and vitality does not scatter. It harmonizes the prāṇa-complex (prāṇa, apāna, vyāna) and invokes Sarasvatī’s sustaining speech, then appeals to the divine ṛṣis as “body-guardians” (tanūpāḥ) to remain with the mortal and extend lifespan.
Sukta 42
AV 6.42 is a compact charm for pacifying and subduing an opponent’s anger (manyu), converting hostility into concord (saṃmanas). Through vivid bodily and material metaphors—loosening a bowstring, weighing anger down like a stone, and trampling it underfoot—the hymn aims to stop hostile speech and draw the other person’s mind into compliance and fellowship.
Sukta 43
This brief Atharvavedic hymn empowers darbha-grass as a tangible remedy to cool and neutralize manyu (wrath/hostile heat), whether arising within oneself or encountered in others. It grounds darbha’s efficacy in cosmological stability (earth-born, many-rooted, sea-firm) and culminates in a coercive disarming of an opponent’s verbal “weapons,” securing safe movement and social protection.
Sukta 44
This brief healing hymn arrests disease by “fixing” it in place through a cosmic-stability formula: as Heaven, Earth, the moving world, and upright trees stand firm, so the roga is commanded to stand still and cease roaming. It then concentrates the force of innumerable remedies into one supreme bheṣaja, and finally sacralizes a specific medicine (Viṣāṇakā) by linking it to Rudra and amṛta, especially for vāta-made disorders.
Sukta 45
This short Atharvavedic hymn is an apotropaic and healing charm to drive away duḥsvapna—harmful dreams and the mental pollution they imply—so that the mind may rest safely within the home and among one’s cattle. It couples direct banishment of the “mind-evil” with a purificatory appeal to Agni to remove misdeeds gathered in waking and sleep, and ends with a prāyaścitta-like plea to Indra/Brahmaṇaspati to protect from error, sin, and distress.
Sukta 46
This brief Atharvavedic charm targets duḥsvapna (evil dreams) and the feared omens they carry, treating nightmare as a liminal, death-adjacent force that can be named, known, and redirected. By identifying Svapna’s genealogy (Varuṇānī and Yama) and asserting full knowledge of his origin, the hymn compels Dream to become a protector rather than an afflicter. It culminates in a transfer-formula that consigns all evil-dreaming to a hostile rival, sealing the patient’s safety for the night.
Sukta 47
This brief Atharvanic hymn sacralizes the three Soma-pressings (morning, midday, and the third) by placing them under the guardianship of Agni Vaiśvānara, the All-gods with Indra and the Maruts, and the principle of Ṛta that makes an offering truly ‘well-performed’ (sv-iṣṭi). Its power is to prevent ritual lapse—“not forsake us”—and to convert correct performance into concrete goods: longevity, shared nourishment, wealth, and ‘better good’ (vasyas).
Sukta 48
This brief svastivācana (auspiciousness-formula) harnesses the protective force of Vedic metres (chandas) to ensure the sacrificer’s safe, uninterrupted progress through a rite. By ritually “grasping” (rabh-) the carrier-forms—Śyena with Gāyatrī, Ṛbhu with Jagatī, and Vṛṣan with Triṣṭubh—the performer is conveyed to the yajña’s utmost completion under a sealing svāhā.
Sukta 49
This short Agni-stava hymn functions as a protective and purifying charm: it proclaims Agni’s invulnerability to “cruel” harm and uses his piercing heat (tejana) to cast out polluting, gnawing, or thread-like afflictions. By combining fire’s cleansing force with waters’ crushing power and the guiding capacity of Vāc, it directs harmful agencies toward an “exit” (niṣkṛti) and restores ordered vitality under solar steadiness.
Sukta 50
This brief Atharvanic charm protects stored grain—especially barley—by invoking the Aśvins to kill, expel, and disable burrowing vermin (tarda/rat and allied pests). It combines direct violent imperatives (cut off head, shatter back, bind the mouth) with a sacral framing of the barley as havis “set firm like brahman,” making the storehouse a ritually defended space. The hymn’s power lies in naming the destroyers, commanding their departure, and ritually removing their capacity to bite.
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