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)
Ce bref charme atharvavédique vise le duḥsvapna (les mauvais rêves) et les présages redoutés qu’ils charrient, en traitant le cauchemar comme une force liminale, proche de la mort, que l’on peut nommer, connaître et détourner. En identifiant la généalogie de Svapna (Varuṇānī et Yama) et en affirmant une connaissance entière de son origine, l’hymne contraint le Rêve à devenir protecteur plutôt qu’affligeant. Il s’achève sur une formule de transfert qui relègue tout mauvais rêve à un rival hostile, scellant ainsi la sécurité du patient pour la nuit.
Mantras
Mantra 1
दुःष्वप्ननाशनम्। यो न जी॒वोऽसि॒ न मृ॒तो दे॒वाना॑ममृतग॒र्भोऽसि स्वप्न । व॒रु॒णा॒नी ते॑ मा॒ता य॒मः पि॒तार॑रु॒र्नामा॑सि
Toi qui n’es ni vivant ni mort, ô Rêve : tu es des Dieux, au sein immortel. Varuṇānī est ta mère ; Yama ton père ; Arur est ton nom.
Mantra 2
वि॒द्म ते॑ स्वप्न ज॒नित्रं॑ देवजामी॒नां पु॒त्रोऽसि य॒मस्य॒ कर॑णः । अन्त॑कोऽसि मृ॒त्युर॑सि। तं त्वा॑ स्वप्न॒ तथा॒ सं वि॑द्म॒ स नः॑ स्वप्न दु॒ष्वप्न्या॑त् पाहि
Nous connaissons ta naissance, ô Rêve : tu es le fils de la parenté divine, l’instrument de Yama. Tu es le Terminateur ; tu es la Mort. Ainsi te connaissons-nous pleinement, ô Rêve : protège-nous du mauvais rêve.
Mantra 3
यथा॑ क॒लां यथा॑ श॒फं यथ॒र्णं सं॒नय॑न्ति । ए॒वा दु॒ष्वप्न्यं॒ सर्वं॑ द्विष॒ते सं न॑यामसि
Comme on rassemble une part, comme on rabat ensemble le troupeau aux sabots, comme on recouvre une dette — ainsi transférons-nous tout mauvais rêve, en entier, vers le haineux.
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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