
Rishi: Traditionally Atharvanic/Angirasa attribution for coercive charms (hymn-level tradition varies by anukramaṇī)
Devata: Āsurī (personified coercive power) / Vaśīkaraṇa-śakti
Chandas: Anuṣṭubh (predominant in this section)
Yeh ek special mantra hai jo auraton use karte hain apna pati ya pyar ko wapas lane ke liye. Isme Asuri naam ki ek shakti ko bulaya jata hai jo kisi ko bhi apne control mein kar sakti hai. Yeh shakti itni strong hai ki Indra jaise devta ko bhi apni taraf kheench sakti hai. Mantra ke through us admi ka dimag, baat-cheet aur sabse milna-julna control kiya jata hai. Maksad yeh hai ki woh sirf tumse pyar kare aur kisi aur ki taraf na dekhe. Yeh ek tarah ka attraction mantra hai jo rishte ko strong banata hai.
Mantra 1
केवलः पतिः। इ॒दं ख॑नामि भेष॒जं मां॑प॒श्यम॑भिरोरु॒दम्। प॒रा॒य॒तो नि॒वर्त॑नमाय॒तः प्र॑ति॒नन्द॑नम्
Mera pati sirf mera ho, kisi aur ka nahi. Main yeh dawai nikaal rahi hoon. Isse woh mujhe dekhega, mere liye roye. Jo chala gaya hai woh wapas aaye. Jo aa raha hai, uska swagat ho.
Mantra 2
येना॑ निच॒क्र आ॑सु॒रीन्द्रं॑ दे॒वेभ्य॒स्परि॑ । तेना॒ नि कु॑र्वे॒ त्वाम॒हं यथा॒ तेऽसा॑नि॒ सुप्रि॑या
Asuri ne jis taqat se Indra ko giraya tha aur bhagwan logon se alag kar diya tha, usi taqat se main tumhe apne kaabu mein karta hoon. Tum mujhse bahut pyaar se baat karo.
Mantra 3
प्र॒तीची॒ सोम॑मसि प्र॒तीच्यु॒त सूर्य॑म्। प्र॒तीची॒ विश्वा॑न् दे॒वान् तां त्वा॒च्छाव॑दामसि
Tum Som ki taraf dekhte ho, Suraj ki taraf bhi dekhte ho. Saare bhagwan logon ki taraf bhi dekhte ho. Tum itna achha ho, hum tumhe pukarte hain.
Mantra 4
अ॒हं व॑दामि॒ नेत् त्वं स॒भाया॒मह॒ त्वं वद॑ । ममेदस॒स्त्वं केव॑लो॒ नान्यासां॑ की॒र्तया॑श्च॒न
Main baat karta hoon, tum sabke saamne mat bolo. Main bolta hoon, tum sirf tab bolo jab main kahoon. Tum sirf mera ho. Doosri auraton ka naam bhi mat lo.
Mantra 5
यदि॒ वासि॑ तिरोज॒नं यदि॑ वा न॒द्यऽस्ति॒रः । इ॒यं ह॒ मह्यं॒ त्वामोष॑धिर्ब॒द्ध्वेव॒ न्यान॑यत्
Tum logon se door ho, ya nadi ke paar ho, yeh jadi-butti tumhe mere paas laa degi. Jaise koi tumhe baandh ke le aaye. Kahi bhi ho, yeh tumhe wapas laayegi.
It is used for vaśīkaraṇa and reconciliation: to turn back an absent/estranged husband or lover and make his affection exclusive to the speaker.
Here Āsurī is a personified coercive power (śakti) used for binding and attraction. The hymn treats her as an operative force that can subdue resistance and redirect loyalty.
The text mentions a ‘bheṣaja’ that is dug up, but it does not name the plant. In practice, traditions may select a local plant or use the dug earth/root-piece as the charm-medium.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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