Atharvaveda Kanda 4 Anuvaka 2 in Hinglish

Various Rishis

Kanda 410 Suktas100 Mantras

Anuvaka 2

Is adhyaya mein Atharvan vidya se sab theek karne ka bataya hai. Badi aur samajik vyavastha wapas lane ke liye healing mantra hain. Haddi jodna aur zakhm bharna jaise ilaj ke upay bataye gaye hain. Jadu tona aur buri aatmaon se bachne ke raksha mantra hain. Apamarg naam ki jadi se bandhan todne aur naya jivan shuru karne ka prayog hai. Varuna devta chor pakadne aur jhooth pakadne ke liye kasam lene ka vidhi chalate hain. Megh parjanya se barish mangane ke liye mantra hain taaki fasal achhi ho. Swarg jane ke liye prithvi se aakash tak safar ka marg bataya gaya hai. Is tarah se rogi theek hota hai, ghar parivar surakshit rehta hai, aur jivan mein shanti aati hai.

Kinds of charm

Bhaishajya (healing): 4Abhicharika (against foes): 2Shantika (pacifying): 2Paushtika (prosperity): 1

Suktas in Anuvaka 2

Sukta 11

Yah sukta barah raaton wale Vratya vrat ko batata hai. Prajapati ne is vrat ko apni rachna mein jagah di hai. Is vrat ko bail ka vrat kehte hain. Isme ek mazboot bail ki tarah discipline rakhni padti hai. Kheti aur dharam dono is vrat se judte hain. Jo dan deta hai aur jo leta hai, dono ka dharam hai. Brahman ka gyan rakhne wale log is vrat se samriddhi paate hain. Yeh vrat zameen, fasal aur parivar mein barkat laata hai.

Rishi: Atharvanic/anonymous (Vrātya complex; traditional attribution varies by anukramaṇī) | Devata: Prajāpati (and implicitly Brahman as sacral power) | 12 Mantras

Sukta 12

Ye mantra tab use hota tha jab kisi ki haddi toot jati thi ya gehna lag jata tha. Isme Dhatr ko bulaya jata hai jo tooti cheez ko jod sakta hai. Mantra kehta hai ki jaisay jod se jod milta hai, waise hi marrow, flesh, skin aur bone dubara jad jayenge. Rohini naam ki healing plant bhi isme hai jo body ke hisson ko jodti hai. Ye pura body ko fir se thik kar deta hai. Asli baat ye hai ki jo toota hai wo dubara ek ho sakta hai.

Rishi: Atharvanic tradition (healing seer; specific r̥ṣi attribution varies by anukramaṇī) | Devata: Dhātṛ (Creator/Ordainer) as restorer; implicitly the healing power of the remedy | 14 Mantras

Sukta 13

Yeh ek healing prayer hai jo Vishve Devon se bimari mein gir ke pade insaan ko uthane ko kehta hai. Yeh mantra maangta hai ki bimari ki wajah chahe koi dosh ho ya koi paap ho, phir bhi jaan bach jaye. Isme Devta, Marut aur sab log mil ke patient ke aas-paas protection ka circle banate hain. Ant mein haath se touch kiya jaata hai jisme mantra ki shakti se bimari door hoti hai. Iska main kaam hai dosh mitana aur phir se jaan daalna. Yeh dikhata hai ki bimari ke peeche koi bada reason ho to bhi theek ho sakta hai.

Rishi: Atharvanic tradition (anukramaṇī attributions vary for AV 4.13). | Devata: Viśve Devāḥ (All Gods). | 7 Mantras

Sukta 14

Is mantra mein woh jan svarg jaane ki ichha se yagya karte hain. Woh prithvi, antariksh aur swarg - teen sthanon se guzarte hain. Akash ki roshni tak pahunchne ka sapna dekhte hain. Yagya mein paanch prakar ka kheer banaate hain. Bakre ko dishaon mein sahi jagah par rakhte hain. Aisa karke yahan sukh paate hain aur marne ke baad roshni mein rehte hain.

Rishi: Atharvanic tradition (specific r̥ṣi attribution varies by anukramaṇī tradition for AV 4.14) | Devata: Svàr / Nāka / cosmic ascent (implicit); also the three worlds as stations | 9 Mantras

Sukta 15

Is mantra mein Parjanya ko bulaya ja raha hai ki woh baarish laye. Badal aur hawa ko aadesh diya ja raha hai ki charo taraf se aayein. Mandak aur paani ko sath mein lane ka prayas hai. Jab mendak bolne lagte hain toh samajh lo ki baarish ka mausam aa gaya. Yeh gaon ke talab aur kheti ke liye bahut zaroori hai. Isse khane ka intezaam aur logon ki khushi wapas aati hai.

Rishi: Atharvanic tradition (often treated as anonymous/collective for this rain-charm cycle) | Devata: Parjanya/Varṣa (Rain) mediated through frogs as rain-messengers | 16 Mantras

Sukta 16

Is mantra mein Varuna ko bulaya ja raha hai jo sach aur jhooth ka examiner hai. Vishve Deva bhi witness ban ke khade hain taaki chori ka pata chale. Varuna itna powerful hai ki dharati, aasmaan aur paani mein bhi woh chupa rehta hai. Koi bhi cheez chupa nahi sakti kyunki woh sab dekh raha hai. Jhootha ya chor insaan ko Varuna apne paash se bandh deta hai. Yeh ek tarah ka oath-ordeal hai jo logon ko sach bolne pe majboor karta hai.

Rishi: Atharvanic/anonymous | Devata: Varuṇa (as satyānṛta-samīkṣaka) and the Viśve Devāḥ as witnesses | 9 Mantras

Sukta 17

Is adhyaya mein Apamarga plant ko sabhi dawaiyon ka raja bataya gaya hai. Isko use karke bimari, bure sapne aur dushman taqaton par jeet payi ja sakti hai. Ye mantra rog theek karne ke saath saath bachav bhi karta hai. Apamarga jaise pocha lagake gandagi saaf karta hai, waise hi ye rog ko mita deta hai. Isme ye plant ek strong dawai hai jo rog aur buri baaton ko door bhagati hai. Log isko pakad kar shakti paate hain aur apne aap ko surakshit karte hain.

Rishi: Atharvanic seer(s) of the Bhaisajya corpus | Devata: Apāmārga (personified Oṣadhi) | 8 Mantras

Sukta 18

Is mantra mein kisi ki kari hui jadu ko wapas usi ke upar karne ki baat hai. Koi neech insaan kisi ghar par jadu karke nuksan pahuncha raha hai. Isme Apamarga naam ki ek jadi ka prayog bataya gaya hai. Yeh jadi us jadu ko bigad deti hai aur usey karne wale ko phansi lagti hai. Khet mein, gaay-bhains mein, ya insaan par kiya gaya jadu sab khatam ho jata hai. Ghar wale log surakshit ho jate hain aur unka kaam dhandha theek chalta hai.

Rishi: Atharvanic tradition | Devata: Apāmārga / the apotropaic power embodied in the plant and mantra | 8 Mantras

Sukta 19

Is mantra mein Apamarg plant ko bulaya ja raha hai. Ye plant bimariyon ko kaat kar bhagati hai. Jo takleef saal bhar peechhe padti hai, use ye tod deta hai. Dusre log jo jadu karte hain, uska asar khatam hota hai. Isse ghar mein dost aur rishtedar mil jate hain. Indra ki taakat se charo taraf suraksha ho jati hai.

Rishi: Atharvanic tradition | Devata: Apāmārga | 8 Mantras

Sukta 20

Is mantra mein ek jadi-booti ko bulaya ja raha hai jo chhupi hui buri cheezein dikhne lagati hai. Yeh jadi-booti haath mein lekar koi bhi chhupa hua dushman ko pakadne mein madad karti hai. Kimidin, pishach aur rakshas jaise log jo chhup ke rehte hain, yeh unhe saamne la deta hai. Jab woh log dikhne lagte hain, toh unhe bhagaya ja sakta hai aur koi bhi unse bach sakta hai. Isliye yeh mantra ghar mein rehne wale logon ke liye bahut kaam aata hai. Haath mein rakhi hui jadi-booti aankhon ko itna tej bana deti hai ki koi bhi nakab posh dikhne lagta hai. Phir woh buri cheezein dikh gayi toh unhe door karna aasan ho jata hai.

Rishi: Atharvanic tradition (often ascribed to Atharvan/Angiras line for rakṣoghna hymns; specific r̥ṣi varies by anukramaṇī) | Devata: Oṣadhi (the herb) as personified revealer; secondarily rakṣas/piśāca as targets | 9 Mantras

Deities of Anuvaka 2

ApamargaApāmārga (oṣadhi)
Healer-protector (sweeper-away), counter-sorcery agent
In 3 hymns
VishvedevasViśve Devāḥ
Healers and universal witnesses
In 2 hymns
VarunaVaruṇa
Judge/examiner of truth; enforcer of moral order
In 1 hymn
Parjanya
Rain-bringer; fertility sustainer
In 1 hymn
PrajapatiPrajāpati
Creator; integrator of liminal observance into cosmic order
In 1 hymn
Svar / HeavenSvàr, Dyauḥ
Goal of ascent; luminous station of fulfillment
In 1 hymn
OshadhiOṣadhi (revelatory herb, unnamed)
Protector-exposer of hidden harmful beings
In 1 hymn

Inside Anuvaka 2

The theme

Restoration of order—bodily, social, and cosmic—through Atharvanic healing, truth-testing, rain-making, and counter-sorcery

Threads through it

Bhaiṣajya healing: bone-setting, wound-knitting, raising the sick
Rakṣā and rakṣoghna protection against kṛtyā, piśācas, rakṣas, kīmīdins
Apāmārga as sovereign oṣadhi for cutting, sweeping-away, and restoring bonds
Varuṇa as juridical examiner: confession, exposure of theft and falsehood
Parjanya rain-charm and seasonal renewal signaled by frogs
Svargakāmya ascent through Earth–Midspace–Heaven to Svar
Vrātya nights as a liminal observance integrated into Prajāpati’s creative order

Who it serves

Recovery from injury and illness; safeguarding household and livelihood from sorcery and hidden harms; resolving theft via oath/truth-ordeal; securing rain and agrarian stability; pursuing heaven/merit; ritually framing liminal vows.

What it heals

Fracture, dislocation, and wounds needing “knitting” (bone, marrow, flesh, skin)Sukta 4.12
Debilitating illness; collapse of vitality tied to āgas (fault/taint)Sukta 4.13
Recurring or “year-haunting” affliction and chronic return of troubleSukta 4.19, 4.17
Kṛtyā (manufactured witchcraft) and hostile spells harming household/livelihoodSukta 4.18, 4.19, 4.17
Nightmare-illness and oppressive nocturnal harmsSukta 4.17
Hidden harmful beings (kīmīdins, piśācas, rakṣas) requiring exposure and expulsionSukta 4.20
Drought/failed rains affecting crops and livelihoodSukta 4.15
Theft/suspected theft; need to establish truth and compel confessionSukta 4.16
Desire for heaven (svarga) and successful ritualized ascentSukta 4.14
Ritual liminality and vow-discipline (Vrātya nights) requiring sacral legitimationSukta 4.11

Frequently Asked Questions

What unifies the hymns of Atharvaveda 4.2 despite their variety?

They aim to re-establish ṛta/order across domains: repairing the body (injury, illness), defending the home (kṛtyā and beings), stabilizing society (truth and theft), renewing nature (rain), and orienting destiny (svarga-ascent and vows).

Why does Apāmārga dominate this anuvaka?

Apāmārga functions as a paradigmatic Atharvanic oṣadhi: it “sweeps away” hostile forces, cuts binding afflictions, and restores integrity—therefore serving both bhaiṣajya (cure) and rakṣā (protection) in multiple hymns.

Which hymns should be consulted for protection against sorcery and non-human harms?

For kṛtyā reversal and household protection, see 4.18–4.19 (with 4.17 reinforcing Apāmārga’s supremacy). For exposing and expelling hidden beings like piśācas/rakṣas/kīmīdins, see 4.20.

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