Atharva Veda 5.15.6: Kanda 5, Anuvaka 2, Sukta 15, Mantra 6
Sukta 15
षट् च॑ मे ष॒ष्टिश्च॑ मे ऽपव॒क्तार॑ ओषधे । ऋत॑जात॒ ऋता॑वरि॒ मधु॑ मे मधु॒ला क॑रः
ṣáṭ ca me ṣaṣṭíś ca me ’pavaktā́ra oṣadhe | ṛtájāta ṛtā́vari mádhu me madhulā́ karáḥ
Six for me, and sixty for me—O Herb—(be) repellers. Born of Ṛta, O guardian of Ṛta: make for me honey, make (me) honey-sweet.
हे जड़ी-बूटी, छह और साठ बीमारियाँ मेरे से दूर कर। तू सच से पैदा हुई है, सच की रक्षा करती है। मेरी लाइफ को मीठी बना, जैसे शहद हो।
The meaning
What it says
The herb is asked to be repellers in expanded measure (“six and sixty”), born of Ṛta and guarding Ṛta, to make the client honey and honey-sweet.
The inner meaning
The escalation (5→6; 50→60) builds an inner sense of widening coverage—like extending a protective perimeter. Sweetness is not indulgence but a re-patterning of the self toward health and concord.
The truth in it
Protection can be scaled by disciplined intention; restoration is the positive counterpart of expulsion.
What it is for
- Kind of hymn
- Bhaisajya (Healing) / Apotropaic (Rakṣoghna)
Its aim
To extend the herb’s protective coverage (repulsion) and to restore sweetness/health to the client.
Word by Word
Pada patha
षट् । च॒ । मे॒ । ष॒ष्टिः । च॒ । मे॒ । अ॒प॒व॒क्तारः॑ । ओ॒ष॒धे॒ । ऋत॑-जात । ऋत॑-आवरि । मधु॑ । मे॒ । मधु॒ला । क॒रः॑
- षट्
- sixsix; potency-number (often linked to seasons/ṛtus), used to broaden protective coverageNoun (Numeral)(संख्या) प्रथमा/द्वितीया, बहुवचन (नपुंसक-रूपेण सामान्यतः)Role विशेषण (संख्याविशेषण)Root षष् (संख्या-प्रातिपदिक) → षट्
- च
- andand; enumerative connectorIndeclinableअव्ययRole समुच्चयRoot च (निपात)
- मे
- of me / to mefor me; beneficiary fixationPronounषष्ठी/चतुर्थी, एकवचनRole सम्बन्ध (genitive) / सम्प्रदान (dative) प्रसङ्गानुसारRoot अस्मद् (सर्वनाम)
- षष्टिः
- sixtysixty; intensified numerical reinforcementNoun (Numeral)प्रथमा, एकवचन, स्त्रीलिङ्गRole विशेष्य (संख्यावाचक संज्ञा)Root षष्टि (संख्या-प्रातिपदिक)
- च
- andand; continuationIndeclinableअव्ययRole समुच्चयRoot च (निपात)
- मे
- of me / to mefor me; appropriationPronounषष्ठी/चतुर्थी, एकवचनRole सम्बन्ध (genitive) / सम्प्रदान (dative) प्रसङ्गानुसारRoot अस्मद् (सर्वनाम)
- अपवक्तारः
- repellers/warders-off (those who drive away)repellers; agents that avert disease/evil/sorceryNounप्रथमा, बहुवचन, पुंलिङ्गRole कर्तृRoot अपवक्तृ (प्रातिपदिक; कर्तृ-नाम, √वच् ‘वद्/कथ्’ + अप- उपसर्ग)
- ओषधे
- O herb / O medicinal plantO Herb; personified healerNounसम्बोधन, एकवचन, स्त्रीलिङ्गRole सम्बोधनRoot ओषधि (प्रातिपदिक)
- ऋतजात
- born of ṛta (right order)born of ṛta; truth-grounded efficacyAdjectiveसम्बोधन, एकवचन, स्त्रीलिङ्ग (ओषधे इति सम्बोधितस्य विशेषणम्)Role विशेषण (सम्बोधन-विशेषण)Root ऋतजात (कृदन्त-समास; ऋत ‘cosmic order, truth’ + जात ‘born’, √जन्)
- ऋतावरि
- ṛta-protecting / true-guarding (epithet)Adjectiveसम्बोधन, एकवचन, स्त्रीलिङ्ग (ओषधे इति सम्बोधितस्य विशेषणम्)Role विशेषण (सम्बोधन-विशेषण)Root ऋतावरि (प्रातिपदिक; ‘ṛta-’ + ‘-वरि/वरी’)
- मधु
- honey; sweetnesshoney/sweetness; restorative pleasantnessNounप्रथमा/द्वितीया, एकवचन, नपुंसकलिङ्गRole कर्म (यत् ‘करः’ करोति तद्) / विधेय-नामRoot मधु (प्रातिपदिक)
- मे
- for me / of mefor me; directed benefitPronounषष्ठी/चतुर्थी, एकवचनRole सम्बन्ध (genitive) / सम्प्रदान (dative) प्रसङ्गानुसारRoot अस्मद् (सर्वनाम)
- मधुला
- sweet, honeyedhoneyed; sweetened stateAdjectiveप्रथमा, एकवचन, स्त्रीलिङ्ग (करः इत्यस्य विशेषणम्)Role विशेषणRoot मधुल (प्रातिपदिक; ‘sweet, honeyed’)
- करः
- hand (also: maker/doer)make!; imperativeNounप्रथमा, एकवचन, पुंलिङ्गRole कर्तृRoot कर (प्रातिपदिक)
Sandhi Notes
- षट् च मे | षष्टिः च मे | अपवक्तारः ओषधे | ऋतजात ऋतावरि | मधु मे | मधुला करः ।
- 1) ‘षष्टिश्च मे’ = ‘षष्टिः च मे’ (विसर्ग-सन्धिः: ः + च → श्च)
- 2) ‘मे ऽपवक्तारः’ = ‘मे अपवक्तारः’ (अवग्रहः: ए + अ)
- 3) ‘अपवक्तार॑ ओषधे’ = ‘अपवक्तारः ओषधे’ (विसर्गः पदान्ते; संहितायां विसर्ग-लोप/रूपभेदः)
Seer, deity and metre
- Rishi
- Atharvanic tradition (variable)
- Devata
- Oṣadhi
- Chandas
- Anuṣṭubh-like refrain
- Rasa
- Shanta and Adbhuta
The verse continues the graded numerical intensification. Sāyaṇa’s interpretive center is the herb’s apavāraṇa-śakti (power of warding off) and its capacity to confer ‘madhu’—a pleasant, healing counterforce to the roughness of disease and inimical agencies.
Atharvanic tradition (anonymous/variable)
Herbal consecration, numerical strengthening, rakṣoghna protection paired with rasāyana-style restoration.
Shows Atharvanic logic: increase of ‘repellers’ is inseparable from re-establishing auspicious rasa (madhu).
Oṣadhi (Herb) as Ṛta-empowered healer
Plant-power as lawful (ṛta) agency that both wards and replenishes.
Repulsion of disease-agents and reconstitution of vitality through ‘sweetness’.
Creates a widening protective envelope around the client/household.
4×8-ish; first pāda carries numeric load; later pādas are stable refrain.
Arithmetic progression is the ritual ‘engine’; metrical regularity supports repeated application during preparation of medicine.
Steady, mnemonic, suitable for counting with beads or measured strokes.
A sense of ‘more coverage’—the sound pattern anchors attention while the intention expands.
Prepare the herb (drying, pounding, decocting) while reciting.
Touch the patient with the herb or apply medicinally (anointing/ingestion).
Bind remainder as protective amulet if prescribed by local tradition.
Sweeten the preparation or offer a sweet adjunct to embody ‘madhu’.
Kauśika Sūtra: AV 5.15 used with oṣadhi in healing/warding rites (edition-dependent citation)
Atharvan priest: performs consecration and application; maintains correct recitation during contact-actions.
Chant while measuring doses or preparing a sweetened vehicle; trace a small protective circle at the threshold/bedside.
During medicine preparation; before sleep for protective reassurance.
Householder-healer; optionally a purohita for formal rakṣoghna framing.
KauśS: oṣadhi rites (general), where such refrains accompany herb gathering, grinding, anointing, or administration.
Use with mindful preparation of prescribed medicine; keep the ‘sweetness’ intention as recovery affirmation.
Oṣadhi; Madhu
Honey functions as the semantic ‘carrier’ (anupāna-like symbol): it conveys the remedy’s pleasant, nourishing completion.
Generalized affliction, contamination, malign influence; protective extension rather than disease-specific naming.
Apotropaic repulsion + sweetening/tonifying suggestion (madhu) to stabilize recovery.
Madhura-rasa tonification; ‘coverage’ parallels ojas-protection (immunity/resilience).
Supportive mantra for convalescence and stress reduction; pairing with safe nutrition/hydration to aid recovery.
Intrusive harm (disease, evil eye, hostile intent).
Extend protective coverage and restore sweetness/health.
Numerical amplification + vocative command + positive state-installation (‘make me honey-sweet’).
Rakṣas/krimi-like agents; harmful speech/jealousy (Atharvanic framing).
- ṣaṭ / ṣaṣṭiḥ
- expanded completeness; increasing ‘field’ of protection
- apavaktāraḥ
- immune-like turning away of intrusive forces
- ṛtajāta
- legitimate healing grounded in truth/order
- ṛtāvari
- protective conscience; integrity as shield
- madhu
- vital sweetness, nourishment, pleasant speech
Expanding protective field; returning to madhura steadiness.
Manipura (protective strength) + Anahata (sweet restoration).
Box-breath (4-4-4-4) lightly, then longer exhale on ‘madhu’.
A six-rayed green star expands to a sixty-rayed honey-gold halo, pushing out darkness; sweetness fills the throat/heart.
Centered, guarded-calm.
Chant in sets of 6 or 60 (short/long practice), ending with silent attention on a felt sense of safety.
Keep refrain uniform; emphasize numeric words (ṣaṭ, ṣaṣṭiḥ) distinctly.
Avoid slurring ṣaṭ/ṣaṣṭiḥ; maintain clear retroflex ṣ and double-ṣ cluster.
Protective firmness on first pāda; softer, sweeter resonance on ‘madhu’.
If used with measured preparation, align each repetition with a tangible action (stirring, grinding, anointing) to bind word and substance.
6 times
Need stronger ‘coverage’—after exposure, during recovery, or when household feels vulnerable.
While preparing remedies; before entering crowded places; at bedtime for protective settling.
Reduced worry, steadier mood, sense of guarded wellbeing; supportive framing for recovery.
Medical care for serious symptoms; avoid unsafe herbal combinations; honey contraindications as relevant.
The herb is the material carrier; the mantra is the operational code that assigns it repelling and sweetening functions. Numerical escalation acts as a formal intensifier.
It reflects a household-level therapeutic system where the priest’s speech authorizes and amplifies the efficacy of common substances, reinforcing specialist authority.
The Atharvanic refrain style and technical apotropaic lexicon are more ‘ritual-instructional’ than RV praise, indicating innovation in genre and pragmatic semantics.
Gopatha’s emphasis on mantra as effective speech anchored in ṛta and enacted through substances matches the verse’s explicit ṛta-epithets and herb-centered performance.
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