
Rishi: Traditionally Atharvanic seers; the verse itself cites Atharvans, Kaśyapa, Kaṇva, Agastya as precedent authorities
Devata: Oṣadhi (the Herb) as personified healer; secondarily anti-rākṣasa power
Chandas: Anuṣṭubh (probable)
Is mantra mein ek jadi buti ko doctor ki tarah bulaya ja raha hai. Wo keede makode aur bimari ke karan khatam karti hai. Pehle Atharvan aur Kasyapa jaise rishi iska use karte the. Yeh ghar mein gandharva apsara ke asar bhagati hai. Jo bimari ghar todne aati hai use nikal deti hai. Jadi buti ko shakti di ja rahi hai ki wo sab theek kare.
Mantra 1
कृमिनाशनम्। त्वया॒ पूर्व॒मथ॑र्वाणो ज॒घ्नू रक्षां॑स्योषधे । त्वया॑ जघान क॒श्यप॒स्त्वया॒ कण्वो॑ अ॒गस्त्यः॑
Yeh podiyan kidey ko maarti hai. Pehle Atharva rishiyon ne isse rakshas maarna tha. Kashyap rishi ne isse istemal kiya. Kanva aur Agastya rishi bhi isse use karte the. Yeh bahut purana aur powerful hai.
Mantra 2
त्वया॑ व॒यम॑प्स॒रसो॑ गन्ध॒र्वांस्चा॑तयामहे । अज॑शृ॒ङ्ग्यज॒ रक्षः॒ सर्वा॑न् ग॒न्धेन॑ नाशय
Tumhari madad se hum Apsara aur Gandharv ko bhaga dete hain. He Ajashringi, bakre ke seeng wali, tumhari khushbu se saare Rakshas khatam ho jayein.
Mantra 3
न॒दीं य॑न्त्वप्स॒रसो॒ऽपां ता॒रम॑वश्व॒सम्। गु॒ल्गु॒लूः पीला॑ नल॒द्यौ॒३क्षग॑न्धिः प्रमन्द॒नी। तत् परे॑ताप्सरसः॒ प्रति॑बुद्धा अभूतन
Apsarason ko nadi ki taraf jaane do, paani ke paas, us kashtiwale ke paas. Guggulu, Peela, Nalada aur Dyausha ki khushboo, yeh sab cheezein hain jo mann ko khush karti hain. Wahan jao Apsarasen, jaag jao aur saaf ho jao.
Mantra 4
यत्रा॑श्व॒त्था न्य॒ग्रोधा॑ महावृ॒क्षाः शि॑ख॒ण्डिनः॑ । तत् परे॑ताप्सरसः॒ प्रति॑बुद्धा अभूतन
Jahan Peepal aur Bargad ke bade ped khade hain, unki daal upar ki taraf hai, wahan jao Apsarasen. Wahan jaag jao aur saaf ho jao.
Mantra 5
यत्र॑ वः प्रे॒ङ्खा हरि॑ता॒ अर्जु॑ना उ॒त यत्रा॑घा॒ताः क॑र्क॒र्यः सं॒वद॑न्ति । तत् परे॑ताप्सरसः॒ प्रति॑बुद्धा अभूतन
Jahan Arjun pedon ke beech mein hari jhulein hain, aur jahan Karkari bajne ki awaaz aati hai, wahan jao Apsarasen. Wahan jaag jao aur saaf ho jao.
Mantra 6
एयम॑ग॒न्नोष॑धीनां वी॒रुधां॑ वी॒र्याऽवती । अ॒ज॒शृ॒ङ्ग्यऽराट॒की ती॑क्ष्णशृ॒ङ्गी व्यृऽषतु
Yeh sab jadi-bootiyan aayi hain jo bimari bhagane ki taakat rakhti hain. Ajashringi, Arataki, aur teekhni singh wali, yeh sab bimari ko bahar bhagaye.
Mantra 7
आ॒नृत्य॑तः शिख॒ण्डिनो॑ गन्ध॒र्वस्या॑प्सराप॒तेः । भि॒नद्मि॑ मु॒ष्कावपि॑ यामि॒ शेपः॑
Jab gandharv aur apsara naach rahe ho, main unki taakat tod deta hoon. Main unke testicles phaad deta hoon, unki line mein haath dalta hoon. Yeh mantra dushman ki taakat khatam karne ke liye hai.
Mantra 8
भी॒मा इन्द्र॑स्य हे॒तयः॑ श॒तमृ॒ष्टीर॑य॒स्मयीः॑ । ताभि॑र्हविर॒दान् ग॑न्ध॒र्वान॑वका॒दान् व्यृऽषतु
Indra ke baan bahut khatarnaak hain. Yeh lohe ke hain aur sau dhaar wale hain. In baanon se woh logon ko maaro jo hawan ka khana khate hain. Gandharv aur Avakaad khane wale door bhaag jaayenge.
Mantra 9
भी॒मा इन्द्र॑स्य हे॒तयः॑ श॒तमृ॒ष्टीर्हि॑र॒ण्ययीः॑ । ताभि॑र्हविर॒दान् ग॑न्ध॒र्वान॑वका॒दान् व्युऽषतु
Indra ke baan bahut khatarnaak hain. Yeh sone ke hain aur sau dhaar wale hain. In baanon se Gandharv aur Avakaad khane wale ko jala do. Yeh log hawan ka khana khate hain, inko saza do.
Mantra 10
अ॒व॒का॒दान॑भिशो॒चान॒प्सु ज्यो॑तय माम॒कान्। पि॒शा॒चान्त्सर्वा॑नोषधे॒ प्र मृ॑णीहि॒ सह॑स्व च
Joh Avakaad wale paani mein chupe hain, unko saaf dikhna chahiye. Saare Pisaach bhagao. Aushadh, tum bhi madad karo aur inko kuchal do.
Mantra 11
स्वेवैकः॑ क॒पिरि॒वैकः॑ कुमा॒रः स॑र्वकेश॒कः । प्रियो दृश इ॑व भू॒त्वा ग॑न्ध॒र्वः स॑चते॒ स्त्रिय॑स्त॑मि॒तो ना॑शयामसि॒ ब्रह्म॑णा वी॒र्याऽवता
Gandharv auraton ke paas aata hai. Woh apne aapko achha dikhaata hai, jaise koi apna rishtedaar ho. Woh auraton ko apni taraf khichta hai. Par hum usey bhagayenge. Brahman ki shakti se hum usey door karenge.
Mantra 12
जा॒या इद् वो॑ अप्स॒रसो॒ गन्ध॑र्वाः॒ पत॑यो यू॒यम्। अप धावतामर्त्या॒ मर्त्या॒न् मा स॑चध्वम्
Yeh baat Apsara aur Gandharv ke liye hai. Apsara aur Gandharv pati-patni hain. Woh amart hain aur insaan mart hain. Isliye woh log insaan se door bhaag jate hain. Insaan ke saath nahi rehte.
Both. It can denote actual intestinal/skin parasites, and also a broader category of invasive, unseen agents of wasting and disease that are treated as ‘worm-like’ intruders.
To establish authority and proven efficacy: the herb’s power is validated by ancestral precedent—what those seers accomplished is invoked as a guarantee for the present cure.
Because some afflictions are framed as possession-like or disruptive attachments (often erotic or household-disturbing). The hymn dismisses such beings from mortals and restores proper boundaries and pairing.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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