Sukta 46
Rishi: Atharvanic tradition (Anukramaṇī attribution not supplied in input; commonly treated as Atharvan/Angiras type)
Devata: Svapna (Dream), with Varuṇānī and Yama as invoked genealogical powers
Chandas: Anuṣṭubh (probable; requires pada-count verification against a critical text)
Este breve ensalmo atharvavédico se dirige contra el duḥsvapna (sueños malignos) y los temidos presagios que conllevan, tratando la pesadilla como una fuerza liminal, cercana a la muerte, que puede ser nombrada, conocida y desviada. Al identificar la genealogía de Svapna (Varuṇānī y Yama) y afirmar pleno conocimiento de su origen, el himno obliga al Sueño a volverse protector en vez de afligidor. Culmina en una fórmula de transferencia que consigna todo soñar maligno a un rival hostil, sellando la seguridad del paciente durante la noche.
Mantras
Mantra 1
दुःष्वप्ननाशनम्। यो न जी॒वोऽसि॒ न मृ॒तो दे॒वाना॑ममृतग॒र्भोऽसि स्वप्न । व॒रु॒णा॒नी ते॑ मा॒ता य॒मः पि॒तार॑रु॒र्नामा॑सि
Tú, que no eres ni vivo ni muerto, oh Sueño: eres de los Dioses, de vientre inmortal. Varuṇānī es tu madre; Yama tu padre; Arur es tu nombre.
Mantra 2
वि॒द्म ते॑ स्वप्न ज॒नित्रं॑ देवजामी॒नां पु॒त्रोऽसि य॒मस्य॒ कर॑णः । अन्त॑कोऽसि मृ॒त्युर॑सि। तं त्वा॑ स्वप्न॒ तथा॒ सं वि॑द्म॒ स नः॑ स्वप्न दु॒ष्वप्न्या॑त् पाहि
Conocemos tu nacimiento, oh Sueño: eres el hijo del linaje divino, el instrumento de Yama. Eres el que pone fin; eres la Muerte. Así te conocemos por completo, oh Sueño: protégenos del mal soñar.
Mantra 3
यथा॑ क॒लां यथा॑ श॒फं यथ॒र्णं सं॒नय॑न्ति । ए॒वा दु॒ष्वप्न्यं॒ सर्वं॑ द्विष॒ते सं न॑यामसि
Como se reúne una porción, como se arrea junta la manada de pezuñas, como se cobra una deuda— así trasladamos por completo todo mal soñar al que odia.
Frequently Asked Questions
It is used to prevent or neutralize bad dreams (duḥsvapna) and the feared misfortunes thought to follow from them, especially when nightmares recur or cause anxiety.
Because Svapna is treated as a liminal force that moves between worlds—linked to Yama and death—so naming this in-between status helps the practitioner gain control over its harmful effects.
Not in its wording: it works primarily through recitation and the logic of naming/knowing. Some traditions may add simple customary supports, but the sukta itself is textually self-sufficient.
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