Sukta 39
Rishi: Atharvanic tradition (often transmitted under Atharvan/Angiras lineages for oṣadhi-sūktas; specific r̥ṣi attribution requires pada-anukramaṇī confirmation).
Devata: Kuṣṭha (oṣadhi as devatā); secondarily Takmán (as adversary) and Yātudhānīs (as adversaries).
Chandas: Anuṣṭubh (predominant in AV healing charms; to be metrically verified per pāda).
AVŚ 19.39 は、治療と悪霊祓いを兼ねる呪歌であり、ヒマラヤの霊薬クシュタ（Kuṣṭha）を、生ける神的救済者として招来し、あらゆる形のタクマン（takmán、熱病）を滅し、さらにヤートゥダーニー（yātudhānī、害をなす魔女的存在）を退ける。賛歌はまず、クシュタの効力を宇宙的起源譚に根拠づける——「第三の天」においてアシュヴァッタ（Aśvattha）から生まれ、ソーマ（Soma）と並び立つ——そしてその権威を直接の命令へと転化し、病を追い払い、下方へ押しやり、患者の圏域の外へと放逐する。
Kind of charm
Mantras
Mantra 1
कुष्ठनाशनम्। ऐतु॑ दे॒वस्त्राय॑माणः॒ कुष्ठो॑ हि॒मव॑त॒स्परि॑ । त॒क्मानं॒ सर्वं॑ नाशय॒ सर्वा॑श्च यातुधा॒न्यः
（クシュタ滅除）救い護る神クシュタ（Kuṣṭha）よ、ヒマヴァト（Himavat）のあたりより来たれ。あらゆるタクマン（Takmán）の熱病を滅し、またすべてのヤートゥダーニー（Yātudhānī）の女鬼を滅ぼせ。
Mantra 2
त्रीणि॑ ते कुष्ठ॒ नामा॑नि नद्यमा॒रो न॒द्यारि॑षः । नद्या॒यं पुरु॑षो रिषत्। यस्मै॑ परि॒ब्रवी॑मि त्वा सा॒यंप्रा॑त॒रथो॒ दिवा॑
クシュタ（Kuṣṭha）よ、汝には三つの名がある。「川を殺す者」「川に害されぬ者」「川における傷」。川辺で人は傷つく。その者のために、われは汝をめぐり告げる——夕べに、朝に、また昼にも。
Mantra 3
जी॒व॒ला नाम॑ ते मा॒ता जी॑व॒न्तो नाम॑ ते पि॒ता। नद्या॒यं पुरु॑षो रिषत्। यस्मै॑ परि॒ब्रवी॑मि त्वा सा॒यंप्रा॑त॒रथो॒ दिवा॑
汝の母は名をジーヴァラー（Jīvalā）といい、汝の父は名をジーヴァンタ（Jīvantá）という。川のほとりで一人の男が傷つく。その者のために、われは汝をめぐって唱え告げる——夕べに、朝に、また昼にも。
Mantra 4
उ॒त्त॒मो अ॒स्योष॑धीनामन॒ड्वान् जग॑तामिव व्या॒घ्रः श्वप॑दामिव । नद्या॒यं पुरु॑षो रिषत्। यस्मै॑ परि॒ब्रवी॑मि त्वा सा॒यंप्रा॑त॒रथो॒ दिवा॑
汝は薬草のうち最上である。動く生きものの中では雄牛のごとく、野の獣の中では虎のごとく。川のほとりで一人の男が傷つく。その者のために、われは汝をめぐって唱え告げる——夕べに、朝に、また昼にも。
Mantra 5
त्रिः शाम्बु॑भ्यो॒ अङ्गि॑रेभ्य॒स्त्रिरा॑दि॒त्येभ्य॒स्परि॑ । त्रिर्जा॒तो वि॒श्वदे॑वेभ्यः । स कुष्ठो॑ वि॒श्वभे॑षजः सा॒कं सोमे॑न तिष्ठति । त॒क्मानं॒ सर्वं॑ नाशय॒ सर्वा॑श्च यातुधा॒न्यः
三たびシャンブ（Śambhu）らとアンギラス族（Aṅgirasa）より、三たびアーディティヤ神群（Āditya）の周りより、三たび万神（Viśvadeva）より生まれた。かのクシュタ（Kuṣṭha）は、万般の薬（viśvabheṣaja）として、ソーマ（Soma）とともに住し立つ。あらゆるタクマン熱（Takmán）を滅し、またすべてのヤートゥダーニー（Yātudhānī）なる魔女どもを滅せよ。
Mantra 6
अ॒श्व॒त्थो दे॑व॒सद॑नस्तृ॒तीय॑स्यामि॒तो दि॒वि। तत्रा॒मृत॑स्य॒ चक्ष॑णं॒ ततः॒ कुष्ठो॑ अजायत । स कुष्ठो॑ वि॒श्वभे॑षजः सा॒कं सोमे॑न तिष्ठति । त॒क्मानं॒ सर्वं॑ नाशय॒ सर्वा॑श्च यातुधा॒न्यः
アśvattha（聖なる菩提樹）は神々の座、第三の、限りなき天に在る。そこに不死（アムリタ）の見える座があり、そこからKuṣṭha（クシュタ草）が生まれた。そのKuṣṭhaは万薬、Soma（ソーマ）とともに立つ。あらゆる熱病を滅し、またすべてのYātudhānī（ヤートゥダーニー）の魔女を滅ぼせ。
Mantra 7
हि॒र॒ण्ययी॒ नौर॑चर॒द्धिर॑ण्यबन्धना दि॒वि। तत्रा॒मृत॑स्य॒ चक्ष॑णं॒ ततः॒ कुष्ठो॑ अजायत । स कुष्ठो॑ वि॒श्वभे॑षजः सा॒कं सोमे॑न तिष्ठति । त॒क्मानं॒ सर्वं॑ नाशय॒ सर्वा॑श्च यातुधा॒न्यः
黄金の舟が天に動き行き、黄金の綱に結ばれている。そこに不死（アムリタ）の見える座があり、そこからKuṣṭha（クシュタ草）が生まれた。そのKuṣṭhaは万薬、Soma（ソーマ）とともに立つ。あらゆる熱病を滅し、またすべてのYātudhānī（ヤートゥダーニー）の魔女を滅ぼせ。
Mantra 8
यत्र॒ नाव॑प्र॒भ्रंश॑नं॒ यत्र॑ हि॒मव॑तः॒ शिरः॑ । तत्रा॒मृत॑स्य॒ चक्ष॑णं॒ ततः॒ कुष्ठो॑ अजायत । स कुष्ठो॑ वि॒श्वभे॑षजः सा॒कं सोमे॑न तिष्ठति । त॒क्मानं॒ सर्वं॑ नाशय॒ सर्वा॑श्च यातुधा॒न्यः
舟の滑り落ちるところ、またHimavat（ヒマヴァト、雪山）の頂のところ——そこに不死（アムリタ）の見える座があり、そこからKuṣṭha（クシュタ草）が生まれた。そのKuṣṭhaは万薬、Soma（ソーマ）とともに立つ。あらゆる熱病を滅し、またすべてのYātudhānī（ヤートゥダーニー）の魔女を滅ぼせ。
Mantra 9
यं त्वा॒ वेद॒ पूर्व॒ इक्ष्वा॑को॒ यं वा॑ त्वा कुष्ठ का॒म्यः । यं वा॒ वसो॑ यमात्स्य॒स्तेनासि॑ वि॒श्वभे॑षजः
古のイクシュヴァーク（Ikṣvāku）が知っていた汝――まことに、願い求める者も汝を知った、クシュタ（Kuṣṭha）よ。ヴァス（Vasu）が知った汝、マーツヤ（Mātsya）が知った汝――それゆえ汝は、万（よろず）の薬、普遍の治療薬である。
Mantra 10
शी॒र्ष॒लो॒कं तृ॒तीय॑कं सद॒न्दिर्यश्च॑ हाय॒नः । त॒क्मानं॑ विश्वधावीर्याध॒राञ्चं॒ परा॑ सुव
頭の世界へ、第三の領域へ――サダンディ（Sadan-di）とハーヤナ（Hāyana）よ。遍く世を駆ける勇力ある者よ、熱病（takmán）を下へと追い落とし、遠くへ放ち去れ。
Inside Sukta 39
How it unfolds
- How it opens
Kuṣṭha is summoned as a saving deva “from about the Himavat,” immediately positioned as the antidote-power entering the patient’s world.
- What it asks
The central petition is uncompromising: destroy every takmán-fever and drive away all yātudhānīs who generate, accompany, or prolong illness.
- Where its power lies
Kuṣṭha’s authority is established through origin-myth and status—born from the celestial Aśvattha in the third heaven, the ‘station of immortality,’ and standing together with Soma as viśvabheṣaja.
- How it closes
The hymn ends by commanding fever’s removal along a vertical cosmology—sent downward and away—naming forms/realms to ensure no remainder of takmán stays with the patient.
Famous verses
takmānaṃ sarvaṃ nāśaya
sa kuṣṭho viśvabheṣajaḥ
adharāñcaṃ parā suva
Kind of hymn
Bhaisajya (Healing) / Rakshoghna (Demon-expelling)
What it is for
Immediate reduction and ritual expulsion of fever, prevention of recurrence, and sealing the patient against demonic/witchcraft-linked causes of illness by installing Kuṣṭha’s protective presence.
Who it is for
Atharvanic healer/priest (bhaiṣajya practitioner), household ritualist caring for a fevered patient, and communities seeking protection from epidemic/recurring fevers and occult harm.
Also used as
- Rakshoghna
- Takman-nāśana (fever-expulsion)
- Oṣadhi-stuti (herb-invocation)
The deity
Kuṣṭha is treated as a deva-like medicinal power—an herb whose potency is amplified by its Himalayan provenance and by a mythic birth in the celestial Aśvattha’s realm. Soma appears as Kuṣṭha’s ally, representing consecration, vitality, and the divine medicine that stabilizes cure; takmán-fever and yātudhānīs represent the illness-force and its occult/demonic accompaniments.
Powers of the deity
- Destroys/expels all forms of takmán (fever)
- Repels yātudhānīs and other rakṣas/hostile agencies linked with disease
- Functions as viśvabheṣaja (“universal remedy”)
- Draws strength from Himalayan origin (Himavat) and celestial provenance (third heaven/Aśvattha)
- Works in alliance with Soma to restore vitality and protection
Why the deity is called
To call Kuṣṭha into the ritual space as a saving, divine medicine and to use its sanctioned cosmic authority to command fever and witchcraft-agents to depart from the patient.
The seer
- Atharvanic/Āṅgirasa transmitter (anukramaṇī attribution to be confirmed)Atharvan. Bhaiṣajya and rakṣoghna charms: plant-invocations (oṣadhi-sūktas), fever-expulsion (takmán-nāśana), and apotropaic formulas against hostile female spirits/witchcraft agents.
Other hymns of this seer
- AVŚ 19.34 (Takmán-related healing cluster; attribution varies by tradition)
- AVŚ 19.35 (Bhaiṣajya/fever-expulsion cluster; attribution varies)
- AVŚ 19.36 (Oṣadhi/medicine-oriented material; attribution varies)
- AVŚ 19.37 (Healing/apotropaic sequence; attribution varies)
Preparing for the rite
- Obtain Kuṣṭha (ideally sourced from/identified with Himavat) and keep it ritually clean in a fresh cloth or leaf-container.
- Prepare clean water for sipping/sprinkling; if available, prepare Soma-substitute consecratory drink or a sanctified medicinal decoction.
- Seat the patient facing an auspicious direction; establish a small protective boundary (simple water-sprinkling or cord/grass line).
- Mentally identify the fever as takmán and name any recurring patterns (nightly, seasonal, or sudden) as the adversary to be expelled.
The rite
- Recite the hymn over Kuṣṭha, treating it as a present deity; explicitly “invite” it to come as trāyamāṇa (rescuer).
- Touch or waft the herb toward the patient (head/heart/limbs), then apply as a fumigation, paste, or amulet depending on custom.
- At the command-verses, perform directional expulsion: gesture downward/outward while speaking the banishing imperatives against takmán and yātudhānīs.
- Conclude by placing Kuṣṭha on the body (amulet) or administering a small, safe medicinal preparation while reaffirming protection.
What it needs
- Kuṣṭha herb (primary)
- Water for sprinkling/sipping
- Soma or Soma-substitute consecratory drink (optional, per availability)
- Aśvattha leaf/branch as symbolic cosmic locus (optional)
- Thread/cloth for amulet-binding
When
Performed at onset of fever and repeated at the fever’s expected return (often evening/night), or for three successive days; also suitable at seasonal transitions when fevers are feared.
The main substance
Kuṣṭha (medicinal herb, personified as a devatā; traditionally identified with a Himalayan aromatic root such as costus-type material)
Herbs
- Kuṣṭha
- Aśvattha (symbolic/supporting sacred plant locus)
- Soma (as divine co-medicine; often ritually substituted in later practice)
Amulets
- Kuṣṭha root/powder tied in cloth as a neck/arm amulet
- Thread/cord binding for sealing protection
- Aśvattha leaf packet as a symbolic carrier (optional)
How it is prepared
Recite over Kuṣṭha to ‘awaken’ it; then use as (a) fumigation (gentle smoke), (b) paste with water for external application, or (c) amulet-binding. If ingested, use only a safe, tradition-validated medicinal preparation under knowledgeable guidance.
Frequently Asked Questions
Kuṣṭha is a medicinal herb treated as a divine person—invited like a god—whose healing power is praised and activated to remove fever and protect the patient.
Takmán is fever personified as an attacking force; yātudhānīs are hostile, witch-like beings linked with illness and misfortune. The hymn uses command-formulas to expel both the symptom (fever) and its perceived occult causes.
A healer recites it over Kuṣṭha (and water/medicine), applies the herb as an amulet, fumigation, or paste, and performs a downward/outward banishing gesture while commanding the fever to depart and not return.
Ask anything about Sukta 39 of the Atharva Veda
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Atharva Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
