Atharvaveda Kanda 5 Anuvaka 2 in Hinglish

Various Rishis

Kanda 510 Suktas128 Mantras

Anuvaka 2

Is adhyaya mein logon ki sehat aur ghar ki shanti ke liye mantra hain. Vaidya log zeher aur bimari theek karne ke liye jadi-booti ka prayog karte hain. Koi kala jadu ya buri nazar kare to uska asar ulta kar diya jata hai. Agar koi galti ho jaye to uski sudharne ke upay bataye gaye hain. Brahmin logon ki sampatti aur izzat bachana zaroori hai. Yuddh mein jeet ke liye dhol aur hathiyar ko pavitra kiya jata hai. Ghar mein Agni jalakar puja poori karni chahiye. Isse parivar ki kalyan aur samaj mein stability aati hai.

Kinds of charm

Bhaishajya (healing): 3Abhicharika (against foes): 2Shantika (pacifying): 2Paushtika (prosperity): 1

Suktas in Anuvaka 2

Sukta 11

Is mantra mein Varuna ji se prayog karte hain ki hamaari puja sahi se ho jaaye. Wo dekhte hain ki hum sahi bol rahe hain aur sahi daan de rahe hain. Ek chiti wali gay ka naam Prishni hai, jo daan mein di jaati hai. Varuna ji is daan ko swikar karte hain aur humein aishwarya dete hain. Yeh aishwarya tab milta hai jab puja mein koi galti nahi hoti. Varuna ji ensure karte hain ki sab kuch theek se samajh mein aaye. Isliye yeh mantra success ke liye hai.

Devata: Varuṇa (Asura), with secondary allusions to ‘Father’ and ‘Hari’ as recipients/figures in the precedent | 11 Mantras

Sukta 12

Is mantra mein Agni ko Jatavedas ke roop mein jagaya ja raha hai. Ghar mein Agni ko Hotr banakar bithaya ja raha hai. Vasu devtaon ke saath Agni ko bulaya gaya hai. Yeh sab rita ke hisaab se kiya ja raha hai. Agni devtaon tak sab arz pahunchata hai. Isse rasta mein koi rukawat nahi aati. Ghar mein sukh aur shanti aati hai. Yagya sahi se chalta rehta hai.

Rishi: Traditionally aligned with RV-style Agni liturgy; AV attribution varies by anukramaṇī tradition (often Angiras/Atharvanic transmission for this kanda). | Devata: Agni (with the Vasus as accompanying deities). | 11 Mantras

Sukta 13

Ye mantra zeher ko bhagane ke liye hai. Zeher ko ek dushman ki tarah samajhte hain jo body mein phansa hai. Mantra mein zeher ke alag alag naam lete hain jaise Aligi aur Viligi. Har naam bol kar zeher ko control karte hain. Jaise bowstring dhanush se chhut jati hai, waise zeher ko body se nikalna hai. Varun ji ka power use karke zeher ko bahar nikalte hain. Chaar taraf se zeher nikal jata hai aur aadmi theek ho jata hai.

Rishi: Atharvanic seer-tradition (often transmitted under Atharvan/Angiras rubric for poison-charms; specific r̥ṣi attribution depends on anukramaṇī tradition) | Devata: Viṣa (Poison) and its personified agents (Āligī, Viligī) | 11 Mantras

Sukta 14

Is mantra mein koi kala jadu ya buri shakti ko rokne ki baat hai. Jo shakti kisi ko takleef de rahi hai, use pakad kar wapas bhej diya jata hai. Yeh shakti usi ke upar ja lagti hai jisne isey bheja tha. Jaise koi doosre ko patthar maare, wahi patthar usi ko lage. Is mantra mein us buri shakti ko kahate hain ki tum wapas jao. Jo vyakti is shakti ka shikar hai, usko aaram milta hai.

Rishi: Atharvanic/Angirasa tradition (as typical for kṛtyā-hymns; specific attribution depends on Anukramaṇī). | Devata: Kṛtyā (as personified sorcery) directed back to the kartṛ (agent). | 13 Mantras

Sukta 15

Yeh ek ilaj wala mantra hai jisme ek jadi buti ko bulaya jata hai. Bolte hain ki yeh buti Rta se paida hui hai, isliye yeh kaam karti hai. Buti se kehte hain ki bimari aur dushman taakat ko bhaga do. Do se bees, chaar se chalees, aise badhte hue numbers se mantra ko tagda kiya jata hai. Har baar madhu yaani meethapan maanga jata hai. Patient ko wapas khush aur jinda rehne layak banana hai. Yeh buti ab humara saathi hai jo humein bachayega.

Rishi: Atharvanic tradition (exact r̥ṣi attribution varies by anukramaṇī for this hymn) | Devata: Oṣadhi (personified Herb), with Ṛta as legitimating principle | 11 Mantras

Sukta 16

Yeh ek ilaj wala mantra hai jisme dawa ko bulaya ja raha hai. Pehle use bail bola ja raha hai jo taqatwar hai. Phir use rasa bola ja raha hai jo bah raha hai. Mantra kehta hai agar tum yeh ho to tum vris-roga ko thik kar sakte ho. Aise bol ke dawa ko taqat milti hai. Ant mein dawa pani dene wala ban jata hai. Yeh rog ko shant karta hai aur shakti wapas lata hai.

Rishi: Atharvanic tradition | Devata: Remedy/Herb as potent agent (implicit); alternatively the addressed power behind the medicine | 11 Mantras

Sukta 17

Is mantra mein prayashchit ka bataya gaya hai. Agar koi Brahmin ki patni ko galat tarike se le le, to use wapas karna padega. Jab wo aurat wapas jati hai, to us gunah ke niche do jaata hai. Soma, Mitra-Varuna aur Agni dekh rahe hain ki sab sahi ho raha hai. Raja log bhi satya pakad ke chalte hain. Ant mein Vishnu ji ki puja hoti hai jo sab theek karti hai. Isse dharti ki taakat wapas aati hai. Samaj phir se strong ho jata hai.

Rishi: Atharvanic/Angirasic tradition (hymn attributed in the Anukramaṇī to Atharvan-type seers; exact r̥ṣi varies by school lists) | Devata: Urugāya (Viṣṇu) with the Gods as purifiers; also the moral power of Earth’s ‘ūrj’ | 18 Mantras

Sukta 18

Is mantra mein Brahmin ki gaay ko khaana ya uski cheen lena bilkul mana kiya gaya hai. Raja ya kisi rajanya ko seedha address karke keh diya gaya hai ki yeh galat hai. Agar koi Brahmin ki gaay cheen leta hai to woh Brahman ka todta hai aur devta dekh rahe hain. Isliye uske liye yeh bahut khatarnaak hai. Brahman ki shakti ko zeher, chamdi aur teer ki tarah use karke dhamki di gayi hai. Jo yeh karega uska bura hoga, isliye Brahmin ki sampatti ko haath nahi lagana chahiye.

Rishi: Atharvanic seer tradition (hymn-level attribution varies) | Devata: Brahman (sacral law) / Devāḥ as witnesses | 15 Mantras

Sukta 19

Is mantra mein woh shaks jise brahmajya kehte hain, usko ganda bataya gaya hai. Brahmajya woh insaan hai jo Brahman ko takleef pahunchata hai ya maarta hai. Aise shaks ko samaj se bahar kar diya jata hai. Waters yani Aapas ko saaf karne ke liye bulaya gaya hai. Devas ko judge banaya gaya hai jo faisla karte hain. Is shaks ko paani ka hissa nahi milta, na koi rivaaz, na koi kismat. Brahmahatya ek buri cheez hai jo duniya ko hila deti hai. Isliye aise shaks ko bahar rakhna padta ya saza deni padti hai.

Rishi: Atharvanic tradition (Anukramaṇī attribution for AV 5.19 commonly to Atharvan/Angiras-type seers; consult edition-specific Anukramaṇī for exact name). | Devata: Āpas (Waters) and the Devas as adjudicators; the ‘brahmajya’ as the ritual target. | 15 Mantras

Sukta 20

Yeh mantra ran-bheri dundubhi ko shaktishali banata hai. Isme dundubhi ko lakdi se bana ek aisa baaz samjha gaya hai jo dushman ke hausal tod deta hai. Jab dundubhi bajti hai to uski awaaz Indra ki taakat jaisi lagti hai. Dushman ke sena ki mann bhi darr ke maare phail jati hai. Apne log himmat wale ho jate hain aur dushman ghabra ke bhaag jate hain. Yeh mantra yuddh mein jeet lane ke liye dundubhi ki awaaz ko shakti deta hai.

Rishi: Atharvanic/Angiras-type martial seer tradition (consult Anukramaṇī for exact attribution). | Devata: Dundubhi (personified war-drum) / Indraic martial force by implication. | 12 Mantras

Deities of Anuvaka 2

VarunaVaruṇa
Prosperity-granter and moral overseer
In 1 hymn
AgniJātavedas / Hotṛ
Ritual mediator and protector of the dwelling
In 1 hymn
OshadhiOṣadhi (Medicinal Herb as sentient power)
Healer and protective ally
In 2 hymns
Brahmanbrahminical sacred power, as social-cosmic authority
Protector of sacred order and punisher of violators
In 3 hymns
DundubhiWar-drum sacralized as thunder-weapon
Destroyer of enemy morale and battle-protector
In 1 hymn

Inside Anuvaka 2

The theme

Restoring and defending order (ṛta) through healing, reversal of harm, and protection of sacred-social boundaries

Threads through it

Prosperity through correct speech and divine favor
Agni-kindling and household ritual installation
Anti-poison and disease-pacification with empowered herbs
Reversal of sorcery (kṛtyā-pratiṣedha) and hostile forces
Expiation and restitution for grave social transgression
Protection of brahminical property and communal purity
Martial sacralization of instruments (war-drum) for victory

Who it serves

Addresses household welfare and public stability: completing rites successfully, curing poison/disease, neutralizing sorcery, repairing guilt through restitution, safeguarding Brahmin rights, and securing victory in conflict.

What it heals

Poisoning/envenomation (viṣa), including named hostile agentsSukta 5.13
Affliction called vṛṣa-roga (a specific disease designation in the hymn)Sukta 5.16
General disease, misfortune, and hostile forces (broad protective healing)Sukta 5.15
Sorcery/witchcraft attack (kṛtyā) and its binding effectsSukta 5.14
Ritual failure or lack of success/bounty in undertakings (sampat-karman)Sukta 5.11
Household ritual insecurity; need for a properly installed sacrificial fire and divine messengerSukta 5.12
Guilt from grave social transgression; need for expiation through restitutionSukta 5.17
Threat to communal prosperity from brahmin-injury (brahmajya) and violation of Brahmin property (cow)Sukta 5.18, 5.19
Battlefield fear and enemy cohesion; need to disperse hostile ranksSukta 5.20

Frequently Asked Questions

What unifies the hymns of Atharvaveda 5.2 despite their varied topics?

They aim to restore and defend order: success in rites, healing and protection (herb/poison), reversal of hostile magic, expiation for wrongdoing, safeguarding Brahminical norms, and securing victory.

Which suktas are most directly “medical” in this anuvaka?

AV 5.13 treats poison; AV 5.15 and 5.16 empower medicinal Oṣadhi for protection and for pacifying vṛṣa-roga, combining therapeutic intent with Atharvanic safeguarding.

How does this anuvaka address social and political stability?

AV 5.17 frames restitution as expiation; AV 5.18–5.19 warn against violating Brahmin property and harming Brahmins; AV 5.20 sacralizes the war-drum to break enemy morale—together reinforcing communal order.

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