Sukta 36
Rishi: Atharvanic tradition (maṇi-hymn corpus)
Devata: Maṇi (amulet) personified; allied with Tejas/Varcas as powers
Chandas: Anuṣṭubh (predominant cadence)
この短いマニ（護符）讃歌は、護符を「百重に防ぐ」力として据え、ヤクシュマ（消耗性の病）、ラクシャサス、そして繰り返し起こる霊的な憑き・障りを追い払う。マニをテージャス（火のような威力）とヴァルチャス（輝く威光）に結びつけることで、身の活力と社会的名誉を回復させ、着用者の周囲に守護の光輝をめぐらす。反復される「百」の定型句は儀礼的な増幅として働き、あらゆる方向への完全な防護を主張する。
Kind of charm
Mantras
Mantra 1
शतवारो मणिः। श॒तवा॑रो अनीनश॒द् यक्ष्मा॒न् रक्षां॑सि॒ तेज॑सा । आ॒रोह॒न् वर्च॑सा स॒ह म॒णिर्दु॑र्णाम॒चात॑नः
百重の護符（maṇi）。この百重なるものは、燃える威光によって、痨病（yakṣma）と羅刹（rakṣas）を退けた。輝きをまとって昇り、この護符は悪名と不吉を追い払った。
Mantra 2
शॄङ्गा॑भ्यां॒ रक्षो॑ नुदते॒ मूले॑न यातुधा॒न्यः । मध्ये॑न॒ यक्ष्मं॑ बाधते॒ नैनं॑ पा॒प्माति॑ तत्रति
その二つの角で羅刹を突き退け、根で魔女（yātudhānī）を退ける。中ほどで痨病（yakṣma）を抑え、悪しきものは彼に近づき越えることを敢えてしない。
Mantra 3
ये यक्ष्मा॑सो अर्भ॒का म॒हान्तो॒ ये च॑ श॒ब्दिनः॑ । सर्वा॑न् दुर्णाम॒हा म॒णिः श॒तवा॑रो अनीनशत्
痨病（yakṣma）が小さきものも大いなるものも、また音を立てて騒ぐものも——それらすべてを、悪名を滅する百重の護符（maṇi）が追い払った。
Mantra 4
श॒तं वी॒रान॑जनयच्छ॒तं यक्ष्मा॒नपा॑वपत्। दु॒र्णाम्नः॒ सर्वा॑न् ह॒त्वाव॒ रक्षां॑सि धूनुते
彼は百の勇士を生み、百の消耗病を払い捨てた。悪名あるものどもをことごとく打ち倒し、ラークシャサ（Rākṣasa）を下へ、遠くへと振り落として散らす。
Mantra 5
हिर॑ण्यशृङ्ग ऋष॒भः शा॑तवा॒रो अ॒यं म॒णिः । दु॒र्णाम्नः॒ सर्वां॑स्तृ॒ड्ढ्वाव॒ रक्षां॑स्यक्रमीत्
この護符は黄金の角をもち牡牛のごとく、百重の守りを備える。悪名あるものをことごとく打ち砕き、ラクシャサ（Rākṣasa）どもを踏み伏せて追い払った。
Mantra 6
श॒तम॒हं दु॒र्णाम्नी॑नां गन्धर्वाप्स॒रसां॑ श॒तम्। श॒तं श॑श्व॒न्वती॑नां श॒तवा॑रेण वारये
悪名あるもの百—ガンダルヴァ（Gandharva）とアプサラス（Apsaras）も百—さらに、たびたび戻り来るもの百を、百重の守りによって退け、近づけぬ。
Inside Sukta 36
How it unfolds
- How it opens
The hymn opens by naming and praising the maṇi as “śatavāra” (hundred-warding), immediately linking it with tejas and varcas as active forces.
- What it asks
That the amulet drive out yakṣma and rakṣasas, remove durṇāman (ill-name), and prevent the return of persistent hostile influences (including Gandharva–Apsaras forces).
- Where its power lies
Efficacy is asserted through repeated ‘hundred’ amplification—casting away a hundred sicknesses, generating a hundred heroes, and holding at bay a hundred recurring afflictions.
- How it closes
It ends with a direct warding statement: the speaker, empowered by the ‘hundred-warding’ maṇi, holds the hostile forces at a distance and prevents their return.
Famous verses
śatavāro maṇiḥ
śatavāreṇa vāraye
Kind of hymn
Bhaisajya (Healing) / Rakṣoghna / Social-apotropaic
What it is for
Healing and fortification: removal of wasting illness and demonological impediments, prevention of relapse/returning afflictions, and reinstatement of varcas and good name.
Who it is for
Householders, healers/exorcists, and ritual specialists applying an amulet for protection, recovery from chronic illness, or defense against recurring spirit-related disturbances.
Also used as
- Rakṣoghna
- Śāntika
- Social-apotropaic (durṇāman-nivṛtti)
The deity
Maṇi is treated not as a mere object but as an animate protective force: a jewel-charm that ‘mounts’ the person with splendor and acts like a weapon of brilliance against disease, demons, and ill-fame.
Powers of the deity
- Expels yakṣma (consumption/wasting sickness)
- Drives away rakṣasas and other hostile beings
- Wards off Gandharva–Apsaras influences and recurring afflictions
- Removes durṇāman (ill-name/ominous stigma) and restores good repute
- Generates vīrya (vigor/heroic strength) and protective varcas (radiance)
- Creates a “hundredfold” perimeter of protection through numerical intensification
Why the deity is called
To install the maṇi on the body as a radiant, fiery shield that heals wasting disease, repels spirit-attack, and reverses social-ritual pollution signaled as ‘ill-name’.
The seer
- Atharvanic seer(s) of the Maṇi corpus (anukramaṇī varies)Atharvan. Protective and healing charms centered on maṇi/amulet technology—rakṣoghna warding, yakṣma-expulsion, and restoration of varcas (ritual-social radiance).
Other hymns of this seer
- AV 19.34 (maṇi-hymn cluster)
- AV 19.35 (maṇi-hymn cluster)
- AV 19.37 (maṇi-hymn cluster)
Preparing for the rite
- Select or prepare a clean maṇi (jewel/amulet) or a substitute charm-object; purify by washing and drying.
- Establish the intent: protection from yakṣma, rakṣasas, and durṇāman; optionally perform a brief ācamana and silent resolve (saṅkalpa).
- Seat the patient/wearer facing an auspicious direction; keep the amulet on a clean cloth or in the hand.
The rite
- Recite the sukta over the maṇi, emphasizing the ‘śatavāra/śatam’ formulas as the warding boundary.
- Touch or bind the amulet to the body (neck/arm/waist) at the verses that speak of ‘mounting with varcas’.
- Perform a ‘shake-off’ (dhūnana) gesture downward/away when rakṣasas and durṇāman are mentioned, symbolically casting them off.
- Conclude by reaffirming protective containment—‘I hold at bay’—as a sealing act of warding.
What it needs
- Maṇi (amulet/jewel-charm) or protective pendant
- Binding thread/cord (for wearing)
- Clean water for purification (optional)
- Clean cloth or small pouch (optional)
When
Preferably at dawn or before public/social engagement; also at onset of symptoms or when afflictions recur.
The main substance
Maṇi (amulet/jewel-charm; ‘śatavāra’ protective object)
Amulets
- Maṇi (jewel/stone/metal charm)
- Protective cord/thread for tying or wearing
- Pouch/locket for carrying (optional)
How it is prepared
Purify the maṇi with clean water, dry it, then recite the sukta over it; bind it on the body while repeating the ‘śatavāra/śatam’ warding formulas, adding a downward shake-off gesture when expelling rakṣasas/durṇāman.
Frequently Asked Questions
In AV 19.36 the maṇi is both an amulet-object and a personified power. It is spoken of as acting with tejas and varcas to protect, heal, and restore reputation.
It targets yakṣma (wasting illness), rakṣasas and other hostile forces, recurring or returning afflictions, and durṇāman—an ominous ‘ill-name’ or social stigma that clings to a person.
“Hundred” functions as ritual intensification: it signifies totality and many-directional coverage. Saying ‘a hundred’ repeatedly builds the sense of complete warding and prevents relapse or return.
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