Sukta 6
Rishi: Atharvanic tradition (exact r̥ṣi attribution for 16.6 varies by anukramaṇī/edition)
Devata: Apotropaic force of Vāc (speech) and the ‘parā-vahana’ (banishing) act; implicitly directed against hostile humans
Chandas: Anuṣṭubh-like cadence (short imperative cola; exact metrical classification may be irregular)
ອັດຮັດວະເວດ 16.6 ແມ່ນມົນຕະວິທານປ້ອງກັນທີ່ສັ້ນ ເຊິ່ງສາມາດນໍາເອົາຄໍາເວົ້າທີ່ເປັນສັດຕູ ໄລ່ຄວາມເຈັດຊົນ, ການສາບານ, ແລະ ເວທະຍຸ ໄປຫາຜູ້ສົ່ງ ຫຼື ໄປຫາຜູ້ຮັບທີ່ຢູ່ໄກ່ທີ່ກໍານົດໄວ້. ມັນປະສົມການປະກາດຊະນະ ແລະ ຄວາມບໍຣິສຸດ ກັບຄໍາສັ່ງທີ່ຄົມແຂວນ ເຊິ່ງປ່ຽນທິດທາງຂອງການຮຸກຮານທາງວາຈາ ແລະ ທາງໃຈ, ສິ້ນສຸດລົງດ້ວຍການນໍາສົ່ງຂອງອັຄນີ ແລະ ເທວະ ທີ່ເຮັດໃຫ້ສັດຕູ ຫຼື ວາກຣີ ພ່າຍຍະພາບ ແລະ ໄຮ້ຜົນ.
Kind of charm
Mantras
Mantra 1
अजै॑ष्मा॒द्यास॑नामा॒द्याभू॒माना॑गसो व॒यम्
ພວກເຮົາໄດ້ຊະນະແລ້ວ; ເປັນຜູ້ນຳເໜືອຊົນເຜົ່າອາຊນາ, ເປັນຜູ້ນຳສູງສົດ - ພວກເຮົາບໍ່ມີບາບ.
Mantra 2
उषो॒ यस्मा॑द् दु॒ष्वप्न्या॒दभै॒ष्माप॒ तदु॑च्छतु
ໜ້າພັນອຸສາ, ຈາກຄວາມຝັນຊົ່ວທີ່ພວກເຮົາຢ້ານ - ຂໍໃຫ້ສິ່ງນັ້ນຈາກໄປ, ໃຫ້ຖືກຂັບໄລ່.
Mantra 3
द्वि॒ष॒ते तत् परा॑ वह॒ शप॑ते॒ तत् परा॑ वह
ເຈົ້າຈົ່ງພາຄວາມຊົ່ວຮ້າຍນັ້ນໄປທາງໄກຈາກຜູ້ຕໍ່ຕ້ານ, ເຈົ້າຈົ່ງພາຄວາມຊົ່ວຮ້າຍນັ້ນໄປທາງໄກຈາກຜູ້ສາບສົ່ງ.
Mantra 4
यं द्वि॒ष्मो यश्च॑ नो॒ द्वेष्टि॒ तस्मा॑ एनद् गमयामः
ຜູ້ທີ່ພວກເຮົາເກັບຊູ້ກຽດຊັງ, ແລະ ຜູ້ທີ່ເກັບຊູ້ກຽດຊັງພວກເຮົາ, ພວກເຮົາຈະສົ່ງຄວາມຊົ່ວຮ້າຍນີ້ໄປຫາຜູ້ນັ້ນ.
Mantra 5
उ॒षा दे॒वी वा॒चा सं॑विदा॒ना वाग् दे॒व्यु॑१षसा॑ संविदा॒ना
ທິດສະຫວັນ, ເທບທິນ, ໃນຄວາມສາມັກຄີກັບພາສາ, ແລະ ພາສາ, ເທບທິນ, ໃນຄວາມສາມັກຄີກັບທິດສະຫວັນ.
Mantra 6
उ॒षस्पति॑र्वा॒चस्पति॑ना संविदा॒नो वा॒चस्पति॑रु॒षस्पति॑ना संविदा॒नः
ພະຜເດຂອງທິດສະຫວັນໃນຄວາມສາມັກຄີກັບພະຜເດຂອງພາສາ, ພະຜເດຂອງພາສາໃນຄວາມສາມັກຄີກັບພະຜເດຂອງທິດສະຫວັນ.
Mantra 7
ते॒३मुष्मै॒ परा॑ वहन्त्व॒राया॑न् दु॒र्णाम्नः॑ स॒दान्वाः॑
ຂໍໃຫ້ພວກເຂົາພາຜູ້ປາດຕາມັນທັງຫຼາຍໄປຫາຜູ້ນັ້ນ, ຜູ້ທີ່ມີຊື່ຊົ່ວຮ້າຍ, ສັດຕູທີ່ຢູ່ສະເໝີມາ.
Mantra 8
कु॒म्भीकाः॑ दू॒षीकाः॒ पीय॑कान्
ກຸມພີກາ, ຜູ້ທຳລາຍ, ປີຍກາ - ຂ້າພະເຈົ້າຂານຊື່ແລະກຳນົດໃຫ້ເຫັນ.
Mantra 9
जा॒ग्र॒द्दु॒ष्व॒प्न्यं स्व॑प्नेदुष्व॒प्न्यम्
ຄວາມຝັນຮ້າຍໃນຍາມຕື່ນ, ຄວາມຝັນຮ້າຍໃນຍາມນອນ - ຂ້າພະເຈົ້າພົບແລະຕ້ານທັງສອງຢ່າງ.
Mantra 10
अना॑गमिष्यतो॒ वरा॒नवि॑त्तेः संक॒ल्पानमु॒च्या द्रु॒हः पाशा॑न्
ຈາກພອນທີ່ບໍ່ມາເຖິງ, ຈາກຄວາມລົ້ມເຫຼວ, ຈາກແຜນການທີ່ຊ່ວງໄວ້ - ຂ້າພະເຈົ້າປ່ອຍເຈົ້າຈາກບັນທັດຂອງຄວາມທຳຮ້າຍ.
Mantra 11
तद॒मुष्मा॑ अग्ने दे॒वाः परा॑ वहन्तु॒ वघ्रि॒र्यथास॒द् विथु॑रो॒ न सा॒धुः
ສິ່ງນັ້ນ, ໂອ ອັຄນີ, ໃຫ້ບັນດາເທບະທັງຫຼາຍນຳໄປສູ່ຜູ້ນັ້ນ - ເພື່ອວ່າວາຄີຈະຖືກທຳລາຍ, ພັງທະລາຍ, ແລະ ໄຮ້ຜົນ.
Inside Sukta 6
How it unfolds
- How it opens
The hymn opens with a triumphal declaration—‘we have conquered’—and an assertion of precedence over hostile agencies, paired with the claim of being anāgas (guiltless).
- What it asks
That hatred and cursing be ‘borne away’ (parā-vahana) from the performer and transferred back to the hater/curser or to a designated distant recipient.
- Where its power lies
The repeated imperatives (‘tat parā vaha’) function as the operative engine: speech’s harmful charge is treated as movable and therefore reversible, not fate-bound.
- How it closes
The final movement calls on Agni and the collective Devas to carry the evil away so the adversary (Vaghrí) ends shattered and ‘not effective’ (na sādhúḥ).
Famous verses
anāgaso vayam
dviṣate tat parā vaha … śapate tat parā vaha
devāḥ parā vahantu … na sādhúḥ
Kind of hymn
Abhicarika (counter-sorcery / apotropaic reversal)
What it is for
Reversal and expulsion of curses, hatred, and hostile magic; restoration of safety and ritual-moral blamelessness; incapacitation of the attacking agent (e.g., Vaghrí).
Who it is for
Householders and Atharvanic practitioners responding to slander, cursing, social enmity, suspected sorcery, or ominous experiences requiring verbal/ritual countermeasures.
Also used as
- Rakṣoghna (demon/hostility-destroying)
- Śāntika (pacificatory/purificatory affirmation of innocence)
The deity
The hymn treats speech itself (Vāc) as a weapon and a vehicle: harmful utterances are seized, redirected, and expelled. Agni and “the Gods” function as the purifying carriers who transport the evil away and break the hostile agent’s efficacy.
Powers of the deity
- Detects and exposes hostile intent embedded in speech and thought
- Repels and reverses curses (śāpa) and hatred (dveṣa) back to the source
- Purifies the performer and asserts anāgas (innocence) after ominous contact
- Conveys evil ‘away’ (parā-vah) to a distant/hostile target
- Shatters the adversary’s force so it becomes ‘not effective’ (na sādhúḥ)
Why the deity is called
To neutralize and export the dangerous potency of hostile words and intentions, ensuring they do not adhere to the reciter and instead return upon the hater/curser or are carried off by divine agency.
The seer
- Atharvanic seer(s) (anukramaṇī attribution varies by recension/edition)Atharvan. Apotropaic reversal (abhicāra-pratīkara), especially charms that neutralize and return hostile Vāc (curses, slander, evil intent) and re-establish the performer’s anāgas (guiltless) status.
Other hymns of this seer
- AV 16.1
- AV 16.2
- AV 16.3
- AV 16.4
- AV 16.5
- AV 16.7
Preparing for the rite
- Establish a protected recitation space (clean ground; calm mind; minimal speech before the rite).
- If available, kindle or approach a household fire as witness/purifier (Agni is explicit in the closing verse).
- Formulate the intention: identify the hostile speaker/agent in general terms (avoid naming if uncertain) and direct the ‘parā-vahana’ away from the household.
The rite
- Recite the hymn as an expulsion sequence: begin with the victory/innocence assertion, then repeat the ‘parā vaha’ imperatives to redirect hatred and curses.
- On verses with ‘parā vaha,’ perform a forward/away gesture (casting motion) as if sending the evil outward; optionally face away from the dwelling boundary.
- Conclude at the fire (or mentally to Agni) with the request that the Devas carry the evil to ‘yonder one’ and render the hostile agent broken and ineffective.
What it needs
- None required by the text; optional ritual fire (Agni) for the concluding transfer.
- Water for sipping/ācamana may be used as a general purification adjunct (not specified in the hymn).
When
Performed when hostility is encountered (after receiving a curse/slander), after ominous signs, or at liminal times (dusk/dawn) when protective rites are customary.
Frequently Asked Questions
It means “carry it away.” In AV 16.6 it is a command that the evil embedded in hatred and curses be removed from the reciter and transported outward—often back toward the hostile source.
Its primary function is protective reversal: it prevents hostile speech from landing on the reciter by sending it away and back to the hater/curser. The emphasis is on expulsion and neutralization rather than initiating unprovoked harm.
The text itself does not require substances. The closing verse explicitly involves Agni, so recitation near a household fire can support the rite, but the core mechanism is the spoken imperative of banishment.
Ask anything about Sukta 6 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.
