Sukta 11
Rishi: Atharvanic/Angirasa tradition (ascribed at the hymn level in many indices; verse-level r̥ṣi not separately specified).
Devata: Dveṣa (enmity) as a hostile force to be reversed; implicitly the mantra’s own brahman-power (vac) as agent.
Chandas: Anuṣṭubh (probable; AV 2.x commonly in anuṣṭubh—confirmable against a pada-count recension table).
Ye mantra dushmani aur badle ke liye hai. Jo shaks nafrat karta hai, uski nafrat usi par wapas jaati hai. Isme paanch chhote mantra hain jo dushman ki taakat tod dete hain. Ye aapko dushman se aage le jaata hai aur behtar position deta hai. Mantra aapko chamak aur ujjwalta se bharta hai. Ye dushman ke hamle ko rokta hai aur aapki safalta pakka karta hai.
Mantras
Mantra 1
श्रेयःप्राप्तिः। दूष्या॒ दूषि॑रसि हे॒त्या हे॒तिर॑सि मे॒न्या मे॒निर॑सि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
Tu hi woh hai jo bigaad deti hai, tu hi dushman hai. Tu hi hathiyar hai, tu hi gussa hai. Ab accha result paa le. Aage badh ja, sabse upar aa ja.
Mantra 2
स्र॒क्त्योऽसि प्रतिस॒रोऽसि प्रत्यभि॒चर॑णोऽसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
Tum woh taavis ho jo buri nazar ko rokta hai. Tum woh upay ho jo kala jadu ka tod karta hai. Tum woh shakti ho jo dushman ke jaadu ko peeche dhakel deti hai. Acchi kismat pao. Us shakhs se aage nikal jaao jo tumhare barabar hai.
Mantra 3
प्रति॒ तम॒भि च॑र॒ यो॒ऽस्मान् द्वेष्टि॒ यं व॒यं द्वि॒ष्मः । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
Us shakhs ke peeche ja jo humse nafrat karta hai, jisse hum bhi nafrat karte hain. Use pakad lo. Use acchi jagah le lo. Us shakhs se aage nikal jaao jo tumhare barabar hai.
Mantra 4
सू॒रिर॑सि वर्चो॒धा अ॑सि तनू॒पानोऽसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
Tu bada insaan hai, jo doosron ko madad karta hai. Tu chamak deta hai, tu shareer ko bachata hai. Accha result paa le. Aage badh ja, sabse upar aa ja.
Mantra 5
शु॒क्रोऽसि भ्रा॒जोऽसि॒ स्वऽरसि॒ ज्योति॑रसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
Tu chamakdaar hai, tu tej hai. Tu aasmaan hai, tu roshni hai. Accha result paa le. Aage badh ja, sabse upar aa ja.
Frequently Asked Questions
It is used to counter enmity and rivalry—sending hostility back to the hostile person while helping the patron gain the ‘better lot’ (śreyas) and surpass competitors.
Not prominently. The main ‘deity’ is the force of dveṣa treated as something to be reversed, and the effective agent is mantra-power (brahman/vāc) that compels the outcome and installs brilliance (jyotis).
The text itself does not require substances. In Atharvanic practice, a simple thread or amulet may be used as a carrier, consecrated during recitation—especially with the final luminous verse.
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