Sukta 46
Rishi: Atharvanic tradition (Anukramaṇī attribution not supplied in input; commonly treated as Atharvan/Angiras type)
Devata: Svapna (Dream), with Varuṇānī and Yama as invoked genealogical powers
Chandas: Anuṣṭubh (probable; requires pada-count verification against a critical text)
Ye ek mantra hai bura sapne aur unke darao signs ko bhagane ke liye. Yahan Svapna ko pukara gaya hai, jiska baap Yama aur maa Varunani hai. Mantra kehta hai ki hum is sapne ki poori jaanakari rakhte hain, isliye wo humein dukh nahi de sakta. Isme sapne ko ek dushman insaan par daal diya jata hai. Aise hi bura sapna uss dushman ko pareshan kare, humein nahi. Is tarah raat ko koi bura sapna nahi aata aur neend achhi hoti hai.
Mantras
Mantra 1
दुःष्वप्ननाशनम्। यो न जी॒वोऽसि॒ न मृ॒तो दे॒वाना॑ममृतग॒र्भोऽसि स्वप्न । व॒रु॒णा॒नी ते॑ मा॒ता य॒मः पि॒तार॑रु॒र्नामा॑सि
Yeh sapna na zinda hai na mara hua. Yeh devtaon ka hai, iske andar amrit hai. Iski maa Varunani hai, baap Yama hai, aur iska naam Arur hai.
Mantra 2
वि॒द्म ते॑ स्वप्न ज॒नित्रं॑ देवजामी॒नां पु॒त्रोऽसि य॒मस्य॒ कर॑णः । अन्त॑कोऽसि मृ॒त्युर॑सि। तं त्वा॑ स्वप्न॒ तथा॒ सं वि॑द्म॒ स नः॑ स्वप्न दु॒ष्वप्न्या॑त् पाहि
Hum jaante hain tumhara janam kahan se hua hai sapna. Tum devtaon ke khaandan ke beta ho, Yama ke kaam mein lagte ho. Tum khatam karne wale ho, tum maut ho. Ab hum tumhe poora jaante hain, isliye humein bure sapno se bacha lo.
Mantra 3
यथा॑ क॒लां यथा॑ श॒फं यथ॒र्णं सं॒नय॑न्ति । ए॒वा दु॒ष्वप्न्यं॒ सर्वं॑ द्विष॒ते सं न॑यामसि
Jaise log hissa jama karte hain, jaise paidal jaanwaron ko ghar ki taraf le jaate hain, jaise kisi se paise wapas lete hain, waise hi hum saare bure sapne dushman ke paas bhej dete hain.
Frequently Asked Questions
It is used to prevent or neutralize bad dreams (duḥsvapna) and the feared misfortunes thought to follow from them, especially when nightmares recur or cause anxiety.
Because Svapna is treated as a liminal force that moves between worlds—linked to Yama and death—so naming this in-between status helps the practitioner gain control over its harmful effects.
Not in its wording: it works primarily through recitation and the logic of naming/knowing. Some traditions may add simple customary supports, but the sukta itself is textually self-sufficient.
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