Sukta 46
Rishi: Atharvanic tradition (Anukramaṇī attribution not supplied in input; commonly treated as Atharvan/Angiras type)
Devata: Svapna (Dream), with Varuṇānī and Yama as invoked genealogical powers
Chandas: Anuṣṭubh (probable; requires pada-count verification against a critical text)
この短いアタルヴァヴェーダの呪詞は、duḥsvapna（凶夢）とそれがもたらす恐るべき凶兆を標的とし、悪夢を死に隣接する境界的な力として捉える――名指しされ、知られ、そして別の方向へと転じ得るものとして。Svapna（夢）の系譜（VaruṇānīとYama）を示し、その起源を完全に知っていると宣言することで、讃歌は夢に加害者ではなく守護者となることを強いる。結びでは転移の定型句によって、あらゆる凶夢を敵対する仇敵へと送り込み、患者の夜の安全を封じる。
Mantras
Mantra 1
दुःष्वप्ननाशनम्। यो न जी॒वोऽसि॒ न मृ॒तो दे॒वाना॑ममृतग॒र्भोऽसि स्वप्न । व॒रु॒णा॒नी ते॑ मा॒ता य॒मः पि॒तार॑रु॒र्नामा॑सि
汝は生けるものにもあらず、死せるものにもあらず、夢よ——汝は神々に属し、不死の胎を宿す。ヴァルナーニー（Varuṇānī）は汝の母、ヤマ（Yama）は汝の父。アルル（Arur）こそ汝の名なり。
Mantra 2
वि॒द्म ते॑ स्वप्न ज॒नित्रं॑ देवजामी॒नां पु॒त्रोऽसि य॒मस्य॒ कर॑णः । अन्त॑कोऽसि मृ॒त्युर॑सि। तं त्वा॑ स्वप्न॒ तथा॒ सं वि॑द्म॒ स नः॑ स्वप्न दु॒ष्वप्न्या॑त् पाहि
われらは汝の生まれを知る、夢よ。汝は神族の親類の子、ヤマ（Yama）の道具なり。汝は終わらせる者、汝は死なり。かくのごとく、われらは汝をことごとく知る、夢よ。汝よ、悪しき夢見よりわれらを守れ。
Mantra 3
यथा॑ क॒लां यथा॑ श॒फं यथ॒र्णं सं॒नय॑न्ति । ए॒वा दु॒ष्वप्न्यं॒ सर्वं॑ द्विष॒ते सं न॑यामसि
人が分け前を寄せ集めるように、蹄ある群れを追い集めるように、負債を取り立てて集めるように——そのように我らは、悪夢のすべてを、憎む者へとことごとく移し送る。
Frequently Asked Questions
It is used to prevent or neutralize bad dreams (duḥsvapna) and the feared misfortunes thought to follow from them, especially when nightmares recur or cause anxiety.
Because Svapna is treated as a liminal force that moves between worlds—linked to Yama and death—so naming this in-between status helps the practitioner gain control over its harmful effects.
Not in its wording: it works primarily through recitation and the logic of naming/knowing. Some traditions may add simple customary supports, but the sukta itself is textually self-sufficient.
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