Sukta 145
Sukta 10.145
Oṣadhi (the plant-power; healing/compelling force)
ಇದು ಸಂಕ್ಷಿಪ್ತವಾದ ಪ್ರಾಯೋಗಿಕ ಓಷಧಿ-ಸೂಕ್ತ: “ಸಪತ್ನೀ” (ಪ್ರತಿಸ್ಪರ್ಧಿನಿ/ಅಡ್ಡಿಪಡಿಸುವ ಸನ್ನಿಧಿ)ಯನ್ನು ದೂರಮಾಡಿ, ಆಕರ್ಷಣೆ, ಸೌಹಾರ್ದ ಮತ್ತು ಯಥೋಚಿತ ಸಂಗಮವನ್ನು ಪುನಃ ಸ್ಥಾಪಿಸಲು ಶಕ್ತಿಶಾಲಿ ಸಸ್ಯಶಕ್ತಿಯನ್ನು ಆಹ್ವಾನಿಸುವ ಮಂತ್ರ. ವಕ್ತೃ ವಿಧಿಪೂರ್ವಕವಾಗಿ ಆ ಔಷಧಿಯನ್ನು “ತೋಡಿ ತೆಗೆದು” ಉಪಯೋಗಿಸಿ, ಜಯವನ್ನು ನೀಡುವ ಬಲವಂತಗೊಳಿಸುವ ಶಕ್ತಿಯಾಗಿ ಮಾಡುತ್ತಾನೆ; ಹೀಗಾಗಿ ಬಯಸಿದ ವ್ಯಕ್ತಿಯ ಮನಸ್ಸು ತಿರುಗಿ, ಕರುದ ಕಡೆಗೆ ಹಸು ಓಡುವಂತೆ, ಮರಳಿ ಓಡಿಬರಲಿ; ಪ್ರತಿಸ್ಪರ್ಧಿನಿಯನ್ನು ದೂರದೂರಕ್ಕೆ ಕಳುಹಿಸಲಾಗುತ್ತದೆ.
Mantras
Mantra 1
इमां खनाम्योषधिं वीरुधं बलवत्तमाम् । यया सपत्नीं बाधते यया संविन्दते पतिम् ॥
ನಾನು ಈ ಔಷಧಿಯನ್ನು ತೋಡಿ ತೆಗೆದುಕೊಳ್ಳುತ್ತೇನೆ—ಈ ವೀರುಧ, ಅತ್ಯಂತ ಬಲವಂತವಾದದು. ಇದರಿಂದ ಸಪತ್ನೀ (ಸ್ಪರ್ಧಿನಿ)ಯನ್ನು ದಮನ ಮಾಡಲಾಗುತ್ತದೆ; ಇದರಿಂದ ಪತಿಯನ್ನು (ಅಂತರಂಗದ ಸತ್ಯ ಸಂಗಾತಿಯನ್ನು) ಮತ್ತೆ ಪಡೆಯಲಾಗುತ್ತದೆ.
Mantra 2
उत्तानपर्णे सुभगे देवजूते सहस्वति । सपत्नीं मे परा धम पतिं मे केवलं कुरु ॥
ಹೇ ಉತ್ತಾನಪರ್ಣೇ (ವಿಸ್ತಾರ-ಎಲೆಗಳವಳೇ), ಹೇ ಸುಭಗೇ, ಹೇ ದೇವಜೂತೇ (ದೇವಪ್ರೇರಿತಳೇ), ಹೇ ಸಹಸ್ವತೀ (ಬಲವತಿಯೇ)! ನನ್ನ ಸಪತ್ನಿಯನ್ನು ದೂರಕ್ಕೆ ಊದಿಹಾಕು; ನನ್ನ ಪತಿಯನ್ನು ಕೇವಲ ನನ್ನದೇ—ಏಕಮಾತ್ರ ಮತ್ತು ಅಖಂಡ—ಮಾಡು.
Mantra 3
उत्तराहमुत्तर उत्तरेदुत्तराभ्यः । अथा सपत्नी या ममाधरा साधराभ्यः ॥
ನಾನು ಉತ್ತರ—ಉತ್ತರ, ಸದಾ ಉತ್ತರ—ಇತರರಿಗಿಂತ ಮೇಲಾಗಿ ಏಳುತ್ತೇನೆ; ಆಗ ನನ್ನ ಕೆಳಗಿರುವ ಸಪತ್ನಿ ಇನ್ನೂ ಕೆಳಗಿರುವವರಿಗಿಂತಲೂ ಕೆಳಗೆ ಬೀಳಲಿ—ಅಧಃಸ್ತರಗಳಲ್ಲಿ ಪಾತಿತಳಾಗಲಿ.
Mantra 4
नह्यस्या नाम गृभ्णामि नो अस्मिन्रमते जने । परामेव परावतं सपत्नीं गमयामसि ॥
ನಾನು ಅವಳ ಹೆಸರನ್ನೂ ಹಿಡಿಯುವುದಿಲ್ಲ; ಈ ಜನರಲ್ಲಿ ಅವಳು ರಮಿಸುವುದಿಲ್ಲ. ಪರಾವತ್—ಅತಿದೂರದ ಪರಾವತ್ತಿಗೆ—ನಾವು ಸಪತ್ನಿಯನ್ನು ಕಳುಹಿಸುತ್ತೇವೆ.
Mantra 5
अहमस्मि सहमानाथ त्वमसि सासहिः । उभे सहस्वती भूत्वी सपत्नीं मे सहावहै ॥
ನಾನು ಸಹಿಸುವವಳೂ ಜಯಿಸುವವಳೂ ಆಗಿದ್ದೇನೆ; ನೀನು ಜಯವನ್ನು ಮೀರಿಸುವವನು (ಸಾಸಹಿ) ಆಗಿದ್ದೀಯ. ನಾವು ಇಬ್ಬರೂ ಬಲದಲ್ಲಿ ಸಮರ್ಥರಾಗಿ, ನನ್ನ ಸಪತ್ನಿ (ಪ್ರತಿಸ್ಪರ್ಧಿನಿ)ಯನ್ನು ಸೇರಿ ದೂರಕ್ಕೆ ಹೊತ್ತು/ಹಾಕಿ ಬಿಡೋಣ.
Mantra 6
उप तेऽधां सहमानामभि त्वाधां सहीयसा । मामनु प्र ते मनो वत्सं गौरिव धावतु पथा वारिव धावतु ॥
ನಿನ್ನ ಮೇಲೆ ನಾನು ಜಯಶಕ್ತಿಯನ್ನು ಸ್ಥಾಪಿಸುತ್ತೇನೆ; ಇನ್ನೂ ಪ್ರಬಲ ಬಲದಿಂದ ಅದನ್ನು ನಿನ್ನ ಮೇಲೆ ಒತ್ತುತ್ತೇನೆ. ನಿನ್ನ ಮನಸ್ಸು ನನ್ನ ಹಿಂದೆ ಮುಂದೆ ಓಡಲಿ—ಹಸು ತನ್ನ ಕರುದ ಕಡೆಗೆ ಓಡುವಂತೆ—ಮಾರ್ಗದಲ್ಲಿ ಓಡಲಿ, ನೀರು ತನ್ನ ಕಾಲುವೆಯಲ್ಲಿ ಹರಿಯುವಂತೆ.
Inside Sukta 145
How it unfolds
- Where it opens
The hymn opens with the decisive ritual act: the speaker digs up a ‘most potent’ plant-power to overcome the rival and recover the true partner/bond (10.145.1).
- Development
The herb is treated as an active force that both repels division and reorders social/psychic dynamics—rivalry is denied standing and pushed out of the community.
- Climax
The peak is the compelling image of redirected mind: “may your mind run after me like a cow to her calf, like waters in their channel” (10.145.6).
- Where it settles
The rite resolves by banishing the rival ‘far beyond’ and stabilizing the intended union/return, leaving the community free from the disruptive presence (cf. 10.145.4).
The deity: Oṣadhi
- In the VedaOṣadhis in the Ṛgveda are living, efficacious powers rooted in earth and animated by an inherent “balavat” potency—capable of healing, protecting, and in charm-contexts, compelling or repelling influences.
- Cosmic functionThey mediate between earth and life: drawing nourishment, restoring wholeness, and serving as tangible vehicles for mantra to effect change in body, mind, and social order.
- Inner significanceThe herb symbolizes concentrated will and restorative prāṇa: the capacity to remove intrusive patterns (rivalry, division) and re-align desire and attention toward rightful relationship and inner integration.
The seer
- AnāmāThis sukta is transmitted without a named rishi; such late-maṇḍala hymns often preserve applied ritual speech (mantra for healing/compulsion) where the efficacy of the formula is foregrounded over authorial identity.
Famous verses
इमां खनाम्योषधिं वीरुधं बलवत्तमाम् । यया सपत्नीं बाधते यया संविन्दते पतिम् ॥parām eva parāvataṃ
vatsaṃ gaur iva dhāvatu
Attributes of the deity
- Earth-born potency (khanāmi—dug up, rooted power)
- Balavat-tamā—‘most forceful’ efficacy
- Protective and expulsive (drives away the rival/obstruction)
- Compelling/attractive (turns the mind to return)
- Practical mantra-vehicle (used in applied rites rather than praise-only hymnody)
Also by this seer
- Attributed as ‘unknown’ in the Anukramaṇī tradition for RV 10.145; no secure additional hymns can be assigned to a specific named rishi on internal evidence.
The rite, step by step
- Select the intended oṣadhi (a vigorous vīrudh) and ritually ‘dig it up’ while reciting RV 10.145.1 to establish its potency.
- Consecrate the herb with spoken intention: it is the force by which the rival influence is overcome and the desired bond is restored.
- Symbolically ‘send away’ the rival/obstructing presence with the expulsive verses (e.g., RV 10.145.4), directing it ‘to the far distance’.
- Apply or carry the herb as an amulet/charge (touching, binding, or placing near the person/threshold), reciting the compelling formula (e.g., RV 10.145.6) so the mind ‘runs after’ the speaker.
- Conclude by reaffirming separation from the rival and establishment of concord in the household/community. (Exact handling varies by later prayoga.)
Offerings
- The oṣadhi itself (as the primary ‘offering’/instrument)
- Water for sprinkling/cleansing (common in herb rites)
- Optional: ghee into the domestic fire if integrated into a gṛhya-style setting
Frequently Asked Questions
It is a short Vedic charm that uses a powerful herb (oṣadhi) to remove a rival or obstructing influence and to bring back harmony and attraction in a relationship or household.
The main invoked power is Oṣadhi, the living force of medicinal/efficacious plants. The hymn treats the herb itself as a divine instrument through which mantra works.
It is a poetic way to say that attention and affection should naturally return—swiftly and directly—just as a cow runs to her calf and water runs in its channel.
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