
Rishi: Atharvanic/Angirasa tradition (ascribed at the hymn level in many indices; verse-level r̥ṣi not separately specified).
Devata: Dveṣa (enmity) as a hostile force to be reversed; implicitly the mantra’s own brahman-power (vac) as agent.
Chandas: Anuṣṭubh (probable; AV 2.x commonly in anuṣṭubh—confirmable against a pada-count recension table).
AV 2.11は、競争と怨敵に対する簡潔なアタルヴァ系の呪章である。敵対するdveṣa(憎悪・敵意)を憎む者へと反転させつつ、施行者/施主に「よりよき分」(śreyas)を得させ、相手の「同等の立場」を踏み越えさせる。五つのanuṣṭubh風の詩節を通じて、まず破壊的な働き(損壊、武器、怒りなど)を言い換えて標定し、ついで光輝と光明によって施行者/施主を再聖別する。マントラのブラフマン力(言語の力)が、攻撃を退けると同時に、より優れた繁栄を確保しうることを主張する。
Mantra 1
श्रेयःप्राप्तिः। दूष्या॒ दूषि॑रसि हे॒त्या हे॒तिर॑सि मे॒न्या मे॒निर॑सि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
汝はドゥーシュヤー(Dūṣyā)、汝は破壊するもの。汝はヘーティヤー(Hetyā)、汝は武器。汝はメーニヤー(Menyā)、汝は憤怒。より善き福を勝ち取り、同等の平らを越えて歩め。
Mantra 2
स्र॒क्त्योऽसि प्रतिस॒रोऽसि प्रत्यभि॒चर॑णोऽसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
汝は垂れ飾りの護符(sraktya)、汝は対治の護符(pratisara)、汝は呪詛(abhicāra)を退ける者(praty-abhicaraṇa)である。より勝れた分け前を得よ。等しき競り手を踏み越えて進め。
Mantra 3
प्रति॒ तम॒भि च॑र॒ यो॒ऽस्मान् द्वेष्टि॒ यं व॒यं द्वि॒ष्मः । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
その者に向かって進み迫れ——われらを憎む者、またわれらが憎む者に。追いつけ、より良き分け前を得よ、競う者の等しき境を踏み越えよ。
Mantra 4
सू॒रिर॑सि वर्चो॒धा अ॑सि तनू॒पानोऽसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
汝は高貴なる施主、汝は光輝を授ける者、汝は身を護る守護者。より善き福を勝ち取り、世の常の平らを越えて踏み出せ。
Mantra 5
शु॒क्रोऽसि भ्रा॒जोऽसि॒ स्वऽरसि॒ ज्योति॑रसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
汝は清明なる者、汝は輝き、汝は天界、汝は光。より善き福に到り、等しき歩みをもって越え進め。
It is used to counter enmity and rivalry—sending hostility back to the hostile person while helping the patron gain the ‘better lot’ (śreyas) and surpass competitors.
Not prominently. The main ‘deity’ is the force of dveṣa treated as something to be reversed, and the effective agent is mantra-power (brahman/vāc) that compels the outcome and installs brilliance (jyotis).
The text itself does not require substances. In Atharvanic practice, a simple thread or amulet may be used as a carrier, consecrated during recitation—especially with the final luminous verse.
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