Sukta 13
Rishi: Atharvanic tradition (anukramaṇī attributions vary for AV 4.13).
Devata: Viśve Devāḥ (All Gods).
Chandas: Anuṣṭubh (common Atharvanic healing meter; may be slightly irregular by recension).
អាវ ៤.១៣ គឺជាអធិក្រតប្រឹង្សាសម្រាប់ការព្យាបាលរបស់អាធធវ ដែលសុំឲ្យពួកវិស្វទេវាទប់ស្តារមនុស្សដែលធ្លាក់ចុះដោយជំងឺនិងស្តារជីវិតឡើងវិញទោះបីជាជំងឺកើតពីបទល្មើសឬមลទោសក៏ដោយ។ វាបង្កើតរង្វង់ការពារជុំវិញអ្នកជំងឺដោយពួកទេវៈ មរុទ្ត និងសត្វទាំងអស់ ហើយបញ្ចប់ដោយការប៉ះពាល់ព្យាបាលដែលដៃដែលមានអំណាចដោយវាចាត្រឹមត្រូវបង្កើតអនាម័យគឺសេរីពីជំងឺ។ អំណាចនៃគាថានេះគឺនៅក្នុងការរួមបញ្ចូលការលើកលែងទោសជាមួយការរស់ឡើងវិញ: ការដកចេញនូវមូលហេតុគឺបទល្មើសឬអាការៈអាក្រក់ និងការដំឡើងសេចក្តីស្វាហាបឡើងវិញ។
Kind of charm
Mantras
Mantra 1
रोगनिवारणम् उ॒त दे॑वा॒ अव॑हितं॒ देवा॒ उन्न॑यथा॒ पुनः॑ । उ॒ताग॑श्च॒क्रुषं॑ देवा॒ देवा॑ जी॒वय॑था॒ पुनः॑
ហើយឱ្យដូច្នេះដែរ ឱ្យទេវតាទាំងឡាយ អ្នកដែលត្រូវបានដាក់ឱ្យធ្លាក់ចុះ ឱ្យទេវតាទាំងឡាយលើកអ្នកនោះឱ្យឡើងវិញ ហើយអ្នកដែលបានប្រព្រឹត្តអំពើអាក្រក់ ឱ្យទេវតាទាំងឡាយ ឱ្យទេវតាទាំងឡាយធ្វើឱ្យអ្នកនោះមានជីវិតឡើងវិញ។
Mantra 2
द्वावि॒मौ वातौ॒ वात॒ आ सिन्धो॒रा प॑रावतः॑ । दक्षं॑ ते अ॒न्य आ॒वातु॒ व्य॑१न्यो वा॑तु॒ यद् रपः॑
ខ្យល់ទាំងពីរនេះ ឱ្យខ្យល់ មួយមកពីទន្លេសិនធុ មួយទៀតមកពីតំបន់ឆ្ងាយ សូមឱ្យខ្យល់មួយបក់មកទីនេះនាំយកនូវកម្លាំងដ៏មានប្រសិទ្ធភាពរបស់អ្នក ហើយសូមឱ្យខ្យល់មួយទៀតបក់ចេញទៅ ឆ្ងាយពីអ្វីដែលជាការបំផ្លាញណាមួយ។
Mantra 3
आ वा॑त वाहि भेष॒जं वि वा॑त वाहि॒ यद्रपः॑ । त्वं हि वि॑श्वभेषज दे॒वानां॑ दू॒त ईय॑से
មកទីនេះ ឱ្យខ្យល់ នាំយកឱសថមក ចេញទៅ ឱ្យខ្យល់ នាំយកអ្វីដែលជាការបំផ្លាញនោះទៅ ព្រោះថាអ្នកជាឱសថទាំងពួង ហើយអ្នកដើរទៅកាន់ទីនោះដោយជាទូតរបស់ទេវតាទាំងឡាយ។
Mantra 4
त्राय॑न्तामि॒मं दे॒वास्त्राय॑न्तां म॒रुतां॑ ग॒णाः । त्राय॑न्तां॒ विश्वा॑ भू॒तानि॒ यथा॒यम॑र॒पा अस॑त्
សូមឲ្យពួកទេវតាទាំងឡាយការពារមនុស្សនេះ សូមឲ្យពួកមរុតទាំងឡាយការពារគាត់ សូមឲ្យសត្វទាំងអស់ការពារគាត់ ដើម្បីឲ្យគាត់នៅសុខសាបរយ៉ាងគ្មានអ្វីមកបៀតបៀន
Mantra 5
आ त्वा॑गमं॒ शंता॑तिभि॒रथो॑ अरि॒ष्टता॑तिभिः । दक्षं॑ त उ॒ग्रमाभा॑रिषं॒ परा॒ यक्ष्मं॑ सुवामि ते
ខ្ញុំបានមកដល់អ្នកនៅទីនេះ ដោយនាំយកនូវសន្តិភាព និងការការពារដែលគ្មានការបំផ្លាញ។ សម្រាប់អ្នក ខ្ញុំបាននាំយកនូវអំណាចដ៏ខ្លាំងក្លា និងមានជីវិចល័យ៖ ខ្ញុំបណ្តេញជំងឺយក្ស្សមាននោះចេញពីអ្នកឱ្យឆ្ងាយ។
Mantra 6
अ॒यं मे॒ हस्तो॒ भग॑वान॒यं मे॒ भग॑वत्तरः । अ॒यं मे॑ वि॒श्वभे॑षजो॒ऽयं शि॒वाभि॑मर्शनः
ដៃនេះរបស់ខ្ញុំគឺបរិសុទ្ធ ដៃនេះរបស់ខ្ញុំគឺបរិសុទ្ធជាងនេះទៅទៀត។ នេះគឺជាឱសថដ៏សកលរបស់ខ្ញុំ នេះគឺជាការប៉ះដែលនាំឱ្យមានការព្យាបាលដ៏ល្អ។
Mantra 7
हस्ता॑भ्यां॒ दश॑शाखाभ्यां जि॒ह्वा वा॒चः पु॑रोग॒वी। अ॒ना॒म॒यि॒त्नुभ्यां॒ हस्ता॑भ्यां॒ ताभ्यां॑ त्वा॒भि मृ॑शामसि
ដោយដៃទាំងពីរ ដែលមានម្រាមដៃដប់ ខណៈដែលអណ្តាតត្រូវនៅមុខការនិយាយ ដោយដៃទាំងនោះដែលនាំឱ្យមានសេរីភាពពីជំងឺ - ដោយដៃទាំងពីរនោះ យើងប៉ះអ្នក។
Inside Sukta 13
How it unfolds
- How it opens
Direct address to the Gods: the patient is ‘laid low’ (avahita), and the divine collective is urged to lift him up again.
- What it asks
Restore life (jīvayatha punaḥ) and undo sickness tied to āgas; surround the patient with universal protection so he is without harm (arapāḥ).
- Where its power lies
Efficacy is grounded in total divine solidarity (Viśve Devāḥ + Maruts + all beings) and in the Atharvanic technology of vāc empowered through embodied action—healing touch with the ten-fingered hands.
- How it closes
A practical ritual ‘seal’ through touch: with disease-dispelling hands, guided by speech, the healer touches the patient over—enacting the cure as a performed mantra.
Famous verses
unnayathā punaḥ / jīvayathā punaḥ
trāyantām … yathāyam arapāḥ asat
anāmayitnubhyāṃ hastābhyāṃ … abhi mṛśāmasi
Kind of hymn
Bhaisajya (Healing) with expiatory (Prāyaścitta) coloring
What it is for
Revival of a sick or collapsed patient; removal of illness connected with offense/impurity; establishment of protection so the person becomes anāmaya and arapāḥ (free from disease and harm).
Who it is for
Household ritualists and Atharvanic healers (bhaiṣajika); family members caring for a patient; anyone performing expiation-linked healing for sudden prostration or lingering illness.
Also used as
- Prāyaścitta (expiatory coloring)
- Rakṣā (protective enclosure)
- Śāntika (pacificatory/appeasing)
The deity
A totalizing divine collectivity invoked as the sum of healing, protection, and cosmic order; the Maruts add vigorous protective force, while “all beings” universalize the patient’s safeguard as a social-cosmic enclosure.
Powers of the deity
- Revival and ‘raising up’ of one laid low (unnayatha punaḥ)
- Restoration of life-force and longevity (jīvayatha punaḥ)
- Expiatory release from offense/taint (āgas) that manifests as illness
- Protective shielding from harm and hostile influences (arapāḥ)
- Efficacy through coordinated speech and touch (vāc + hasta)
Why the deity is called
To mobilize comprehensive, non-sectarian divine help—healing the body, clearing the moral/ritual cause, and establishing a wide protective field so the patient returns to unharmed, living wholeness.
The seer
- Atharvanic tradition (anukramaṇī attribution varies for AV 4.13)Atharvan. Bhaiṣajya charms for revival, protection, and expiation—mantra-therapy that links disease with lapse/taint and cures through prayer, enclosure, and healing touch (mṛś).
Other hymns of this seer
- AV 4.12 (adjacent healing/protective material in the same kanda-context)
- AV 4.14 (nearby protective/healing prayers; attribution traditions often cluster)
- AV 1.22 (representative Atharvanic bhaiṣajya style: protection and restoration)
Preparing for the rite
- Seat the patient facing east or toward the household fire; calm the space with silence and clean water.
- The reciter performs ācamana and sets an intention for both healing and release from āgas (fault/taint).
- If customary, mark a simple protective boundary around the patient (by word or gesture), invoking ‘all beings’ as witnesses/guards.
The rite
- Recite the opening petitions to the Gods to ‘raise up again’ the one laid low and to ‘make live again’ even the one burdened by offense.
- Invoke layered protection: Gods, Marut-hosts, and all beings, explicitly aiming at arapāḥ (unharmed).
- Conclude with mantra-guided touch (mṛś): touch the patient (head/heart/limbs) with both hands while reciting the final verse, aligning speech (vāc) with the healing hands (hasta).
What it needs
- No fixed substances required by the cited verses
- Clean water for purification (optional, common Atharvanic practice)
- A clean seat/cloth for the patient (optional)
When
When illness has ‘laid low’ the patient—especially at onset of prostration, after a feared lapse/offense, or during recovery; morning or evening is suitable in domestic practice.
Frequently Asked Questions
It is used to revive and stabilize someone laid low by sickness, especially when the illness is feared to be connected with offense (āgas) or impurity, and to place the person under broad protection.
In Atharvanic healing, illness can be treated as both a physical affliction and a sign of moral/ritual disturbance; the hymn therefore asks the Gods to restore life while also releasing the underlying taint or fault.
Not necessarily. The cited verses emphasize divine protection and the healing act of mantra-guided touch (mṛś) with the hands, supported by correct speech (vāc); optional clean-water purification may be added by custom.
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