Atharvaveda Kanda 2 Anuvaka 3 in Hinglish

Various Rishis

Kanda 210 Suktas56 Mantras

Anuvaka 3

Is adhyaya mein dushmani ko wapas karne ke upay bataye gaye hain. Surya, Chandra aur jal se tej lekar raksha hoti hai. Jadibootiyan jaise Oshadhi aur Prishniparni use hoti hain. Inse sharir surakshit rehta hai aur jaldi marna nahi hota. Murgi-bakri jaise jaanwar ghar wapas aate hain. Dushman ke karobar ko usi par wapas karte hain. Isse aayu bhi badhta hai aur koi bada rog nahi chipakta. Yeh mantra rogi ko thik karne ke kaam aate hain.

Kinds of charm

Abhicharika (against foes): 5Bhaishajya (healing): 3Paushtika (prosperity): 2

Suktas in Anuvaka 3

Sukta 21

Is mantra mein Surya ki tejata ko hathiyar banaya gaya hai. Jo hamse nafrat karta hai, uski taraf se bura sapne wapas bheje jaate hain. Surya ki garmi dushman ko jala deti hai aur usko bhaga deti hai. Isme Surya ki kirnein, aag aur tez prakash ka prayog hota hai. Yeh mantra padne wale ko raksha deta hai. Bura log apni hi buri hawa me phans jaate hain. Surya ki shakti se dushman ka khatma hota hai.

Devata: Sūrya (as punitive heat/śóciḥ). | 4 Mantras

Sukta 22

Is mantra mein Chandrama ko bulaya gaya hai. Wo apni tej aur agni shakti lekar aate hain. Ye shakti dushman ke hamle ko wapas usi par karne ke liye hai. Jo hamare dushman hai, uski chamak aur taakat cheen li jati hai. Ye ek tarah ka badla lene ka mantra hai. Dushman ki buri niyat usi par ulat di jati hai.

Rishi: Traditionally Atharvanic/Angirasa attribution for this counter-hatred material | Devata: Candra (Moon), as wielder of haras (burning potency) | 6 Mantras

Sukta 23

Is mantra mein pani ko bulaya ja raha hai. Pani mein ek chupa tej hota hai jo dushman ko rok sakta hai. Jo koi bura karta hai uska kaam ulta ho jata hai. Is mantra se dushman ki taakat kam ho jati hai. Jo vyakti yeh padhta hai uski suraksha ho jati hai. Pani ki shakti se bura nazar wapas jata hai.

Rishi: Atharvanic/Angirasa tradition (hymn-level attribution varies by anukramaṇī; commonly treated as Atharvanic). | Devata: Āpaḥ (Waters), as empowered agents of tejas and protection. | 5 Mantras

Sukta 24

Is mantra mein kisi ki kari hui jadu-toni ko uske karne wale par hi ulta kar diya jata hai. Yahan yatu, heti aur kimidini jaise jadu ke agents ko wapas bheja jata hai. Ye agents jo khatra bheje the, ab wahi khatra bhejne wale ko hi kha jayenge. Brahman ki shakti se ye sab agents ko bind kiya jata hai aur unka rasta badal diya jata hai. Mantra kehta hai ki tum wapas jao aur jisne tumhe bheja hai, usi ko kha jao. Ye ek tarah ka legal reversal hai jismein khatra wapas chala jata hai. Isse jo bhi jadu karta hai, uska phal usi ko milta hai.

Rishi: Atharvanic/Angiras-type attribution (hymn-level tradition; verse functions within a counter-sorcery complex). | Devata: Mantra-directed to hostile agents (yātavaḥ, kīmīdinīḥ) under the coercive power of brahman (effective speech). | 8 Mantras

Sukta 25

Is mantra mein Prishniparni naam ki ek jadi ko bulaya gaya hai. Yeh jadi dushman logon ki taakat khatam karti hai. Jadu tona aur kala jadu ka asar mita deti hai. Garbh girne wali shaktiyon ko rokti hai. Mantra kehta hai ki bura naam wale logon ka sar kaat do. Is jadi ko Agni jaisa tez socha gaya hai. Yeh ek aisi jadi hai jo sab dushmano ko nirashakt kar deti hai. Isse pure samaj ki suraksha hoti hai.

Rishi: Atharvanic tradition (often transmitted under Atharvan/Angiras lineages for bhaiṣajya hymns; specific r̥ṣi attribution depends on anukramaṇī tradition for AV 2.25). | Devata: Pṛśniparṇī (herb-deity/personified medicinal power). | 5 Mantras

Sukta 26

Is mantra mein gaay-bail ko wapas lane ki baat hai. Brahmaspati ko bulaya hai jo rasta janta hai. Sinivali aage chalati hai taki sahi raah mile. Anumati se maanga hai ki sab theek se mil jaye. Gaushala mein sab pashu aake jama ho jayein. Unko pakka pakka rakha jaye taki bhatke nahi. Isse ghar ki barkat banti hai aur sab safe rehte hain.

Rishi: Atharvanic tradition (often transmitted without a single fixed ṛṣi attribution in practical sūktas; commonly classed under Atharvan/Angiras milieu) | Devata: Bṛhaspati; Sinīvālī; Anumati (with paśu-saṃgraha as the pragmatic focus) | 5 Mantras

Sukta 27

Yeh mantra ek jadi buti ko bulata hai jo bimari bhagane wali hai. Jab koi khana khata hai tab yeh buti usey raksha karti hai. Dusman log kisi tarah se khane ko nahi bigad paate. Mantra kehta hai ki jo hamare liye bura karega woh khud haarega. Yeh jadi buti us shakti ko khatam karti hai jo logon ka khoon peeti hai. Isse aap Indra jaisi jeet paate ho aur dushman aage nahi badh paate.

Rishi: Atharvanic/Angirasa tradition (Commonly transmitted as Atharvanic in śatru-parājaya contexts). | Devata: Oṣadhi (the Herb) as personified healing and protective power; secondarily the abstract force of abhibhū (overpowering). | 7 Mantras

Sukta 28

Is mantra mein rog aur maut se bachne ke liye Mitra aur Varuna ko bulaya jata hai. Agni sab kuch samajhta hai aur yeh sab theek se karta hai. Isse insaan ki jaan mein jaan aati hai aur saans mein saans. Dushman ya dost koi bhi bura nahi kar sakta. Aditi aur sab devta log lambi umar dete hain. Sharir chamakta hai aur budhape tak jee lo.

Rishi: Atharvanic/Angiras-type attribution (as typical for AV healing/life rites; specific r̥ṣi assignment depends on the anukramaṇī tradition for 2.28). | Devata: Mitra-Varuṇa; Agni (Hotṛ) as ritual mediator | 5 Mantras

Sukta 29

Is mantra mein lambi umar aur dhan-dhaan ke liye ashirwad diya ja raha hai. Agni, Tvashtr aur Savitar jaise devta is jeevan ko pakka karne mein madad karte hain. Yeh ashirwad lambi zindagi ke saath saath achi aulad aur badhti hui daulat bhi deta hai. Isme yeh bhi kaha hai ki body mein naya taakat aata hai jo kabhi khatam nahi hota. Roshan chehra aur swasthya bhi is ashirwad ka hissa hai. Is tarah se pura jeevan khushhaal aur bharpoor ho jata hai.

Rishi: Atharvanic tradition (commonly treated as Atharvan/Angiras-type benediction). | Devata: Agni (Jātavedas), Tvaṣṭṛ, Savitar (composite benedictive invocation). | 7 Mantras

Sukta 30

Is mantra mein hawa ko bulaya ja raha hai. Jaise hawa ghaas ko hilati hai, waise dusre ke man ko apni taraf muda sakte hain. Isse woh insaan aapke paas aane ka mann karega. Woh aapko chhod ke nahi jayega. Saath hi koi bura cheez ko bhagaya ja raha hai. Jaise kaanta nikalna, waise buri cheez ko bahar karna hai. Yeh dono kaam ek saath ho rahe hain.

Rishi: Atharvanic tradition (specific r̥ṣi attribution varies by anukramaṇī for this kāmya cluster) | Devata: Vāta (Wind) as the operative model; the effective ‘deity’ is the mantra’s coercive power over manas (mind). | 5 Mantras

Deities of Anuvaka 3

SuryaSūrya
Protector/destroyer (burns and reverses hatred)
In 1 hymn
ChandraCandra (Soma / Moon)
Protector (returns hostility with tejas)
In 1 hymn
ApasĀpaḥ (Waters)
Purifier/protector (luminous reversal of sorcery)
In 1 hymn
Yatus / HetiYātus / Heti (hostile agencies, personified)
Destroyer (forced to recoil upon sender)
In 1 hymn
PrishniparniPṛśniparṇī (herb-deity)
Healer/protector (cuts hostile forces; guards pregnancy)
In 1 hymn
BrihaspatiBṛhaspati
Protector/provider (guides and secures cattle/wealth)
In 1 hymn
OshadhiOṣadhi (Herb, generic)
Healer/protector (guards the eater; defeats hostile seizure)
In 1 hymn
Mitra-VarunaMitra-Varuṇa
Protector/regulator (orderly guardianship; averts jarā-mṛtyu)
In 1 hymn
Agni
Protector/healer (heat as life-stabilizer and auspicious force)
In 2 hymns
TvashtriTvaṣṭṛ
Healer/creator (forms and stabilizes long life)
In 1 hymn
VayuVāyu (Wind)
Enabler (analogical force in attraction charm)
In 1 hymn

Inside Anuvaka 3

The theme

Reversal-and-protection: turning hostility back, securing bodily safety, and stabilizing life, livestock, and desire through divine radiance, herbs, and order (ṛta).

Threads through it

Counter-hostility and return-to-sender sorcery (pratiyātu/hetī-nivartanam)
Luminous protection via Sūrya, Candra, and Āpaḥ (tejas/haras/arciṣ)
Herb-centered apotropaic and healing rites (Oṣadhi, Pṛśniparṇī)
Paśu-saṃgraha and prosperity protection (cattle gathering/retention)
Āyuṣya: longevity, warding jarā-mṛtyu, stabilizing life-force
Manas-karman: coercive attraction/longing through analogical compulsion

Who it serves

Handling enmity, curses, and occult attack; safeguarding pregnancy and food-intake; restoring and protecting health and longevity; bringing cattle safely home; securing prosperity and desired affection.

What it heals

Enmity, hatred, and hostile speech/intentSukta 2.21, 2.22, 2.23, 2.24
Sorcery/witchcraft attack (yātu), launched ‘missile’ (hetī), devouring forces (kīmīdinī)Sukta 2.23, 2.24, 2.25
Miscarriage-causing and pregnancy-threatening forcesSukta 2.25
Food being ‘won’ by hostile forces; poisoning/evil seizure at the moment of eatingSukta 2.27
Senescence-and-death (jarā-mṛtyu), threatened lifespan, need for longevity protectionSukta 2.28, 2.29
Loss/straying of cattle; need to gather, lead home, and retain livestockSukta 2.26
Love/attraction and turning the target’s mind (manas) toward the operatorSukta 2.30

Frequently Asked Questions

What unifies the hymns of AVŚ Kanda 2, Anuvaka 3 (2.21–2.30)?

They combine apotropaic ‘return-to-sender’ rites against hatred and sorcery with stabilizing protections—herb-healing, longevity (āyuṣya), cattle security, and a mind-turning attraction charm.

Which deities are most prominent for reversing hostility in this anuvaka?

Sūrya (2.21), Candra (2.22), and the Waters Āpaḥ (2.23) supply tejas/haras/arciṣ to send hostility back; 2.24 compels the yātus and hetī themselves to recoil.

Which suktas are most relevant for health and life-protection (bhaisajya/āyuṣya)?

For herb-based protection and healing: 2.25 (Pṛśniparṇī) and 2.27 (Oṣadhi). For longevity and warding jarā-mṛtyu: 2.28 (Mitra–Varuṇa with Agni) and 2.29 (life-planting prosperity-longevity blessing).

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