Sukta 77
Rishi: Atharvanic tradition (exact r̥ṣi not specified in the provided excerpt; commonly assigned by Anukramaṇī to an Atharvan/Angiras line for such apotropaic material).
Devata: Maruts (as troop-protectors and purifiers).
Chandas: Likely Triṣṭubh/Jagatī-type cadence (needs full pada-metrical verification against the Saunaka text).
Mantras
Mantra 1
शत्रुनाशनम्। सांतपना इदं हविर्मरुतस्तज्जुजुष्टन । अस्माकोती रिशादसः
Enemy-destroying. This scorching oblation—O Maruts, accept ye that: ye who are our succour, devourers of harm.
Mantra 2
यो नो मर्तो मरुतो दुर्हृणायुस्तिरश्चित्तानि वसवो जिघांसति । द्रुहः पाशान् प्रति मुञ्चतां सस्तपिष्ठेन तपसा हन्तना तम्
What mortal, O Maruts, of evil will and hidden thought, O Vasus, seeketh to slay us—let the nooses of the treacherous be loosed back upon him; with hottest heat smite ye him down.
Mantra 3
संवत्सरीणा मरुतः स्वर्का उरुक्षयाः सगणा मानुषासः । ते अस्मत् पाशान् प्र मुञ्चन्त्वेनसः सांतपना मत्सरा मादयिष्णवः
The year-returning Maruts, heaven-bright, wide-housed, with their companies, friendly among men—let them from us loosen forth the nooses of offence: the burning ones, the jealous, the maddeningly impetuous.
Frequently Asked Questions
It is both a metaphor and a ritual image for binding—sin/pollution (enas), disease-like constraint, or hostile sorcery—something that can be “loosened” by divine power.
It is primarily protective and cleansing (release from enas), but it also contains a reversal element: the enemy’s treacherous binding is sent back to the aggressor rather than accepted by the victim.
With a small havis offering into fire while reciting, plus a symbolic loosening action (untying/relaxing a cord) to enact release, followed by a brief settling or optional water-sprinkling for cleansing.