Sukta 90
Rishi: Atharvanic/Aṅgiras-type attribution (book-level tradition; specific r̥ṣi uncertain without padānukramaṇī citation)
Devata: Bodily function/organ-state (implicit); operative power of mantra (vac) rather than a named deity
Chandas: Mixed/irregular (Atharvanic medical verses often deviate from strict RV meters)
ຄຳສັບສາມບົດສັ້ນໆນີ້ເປັນຄຳຈົດສາດອາທາຣະວະທີ່ມີຈຸດປະສົງສອງຢ່າງທີ່ເຊື່ອມຕໍ່ກັນ: ກ່ອນ, ເພື່ອທຳລາຍພະລັງແລະຄວາມສະຫວ່າງຂອງຄູ່ປະລັດແລະແບ່ງປັນອຳນາດແລະຄວາມຮັ່ງມີທີ່ສະສົມໃຫ້ຜູ້ປະກອບພິທີ; ທີ່ສອງ, ເພື່ອປົວແລະເຮັດໃຫ້ສະພາບອະໄວຍະວະພາບຊາຍເປັນປົກກະຕິໂດຍການຜ່ອນຄາຍສິ່ງທີ່ຕຶງຄາດແລະວາງລົງສິ່ງທີ່ຍົກຂຶ້ນ, ຄືການແກ້ໄຂຄວາມເຄັມຕຶງຫຼືການເຮັດວຽກຜິດປົກກະຕິ. ພະລັງຂອງມັນແມ່ນພະລັງປະຕິບັດການຂອງມົນຕະຣະ (ວາຈ) ທີ່ໃຊ້ພາບພາຍທີ່ບັງຄັບແລະຕັດທຳລາຍ (ອຳນາດແບບອິນທະ/ວະຣຸນ) ແລະຄຳສັ່ງທາງສະລິລະພາບໂດຍກົງ.
Mantras
Mantra 1
शत्रुबलनाशनम्। अपि॑ वृश्च पुराण॒वद् व्र॒तते॑रिव गुष्पि॒तम्। ओजो॑ दा॒स्यस्य॑ दम्भय
ຕັດອອກ, ດັ່ງໃນວັນເກົ່າແລະ, ການບວມທີ່ມັດປະກອບຄືກັບຜູ້ທີ່ປະຕິບັດພິທີ; ທ່ານຈົ່ງບີບບັງຄັບພະລັງຂອງດາຊາ.
Mantra 2
व॒यं तद॑स्य॒ सम्भृ॑तं॒ वस्विन्द्रे॑ण॒ वि भ॑जामहै । म्ला॒पया॑मि भ्र॒जः शि॒भ्रं वरु॑णस्य व्र॒तेन॑ ते
ຄວາມຮັ່ງມີທີ່ລວມລວມນັ້ນ, ພ້ອມກັບອິນທຣະ ພວກເຮົາຈະແບ່ງປັນ. ຂ້າພະເຈົ້າເຮັດໃຫ້ຄວາມສະຫວ່າງສະຫນິດຂອງເຈົ້າເຫື່ຍແຫ້ງ, ດ້ວຍກົດລະບຽບຂອງວາຣຸນທີ່ມີຕໍ່ເຈົ້າ.
Mantra 3
यथा॒ शेपो॑ अ॒पाया॑तै स्त्री॒षु चास॒दना॑वयाः । अ॒व॒स्थस्य॑ क्न॒दीव॑तः शाङ्-कु॒रस्य॑ नितो॒दिनः॑ । यदात॑त॒मव॒ तत् त॑नु॒ यदुत्त॑तं॒ नि तत् त॑नु
ເຊັ່ນດຽວກັບອະວະໄນທີ່ອາດຈະຈາຍໄປຈາກແມ່ຍິງ, ພ້ອມກັບສິ່ງກີດຂວາງການເຂົ້າໃກ້, ຂອງສິ່ງທີ່ຢືນຢູ່, ທີ່ໄຫຼອອກມາ, ທີ່ເປັນດັ່ງກ້າງອ່ອນ, ທີ່ແຫຼມຄົມ, ສິ່ງໃດທີ່ຍືດຍາວອອກ, ຈົ່ງໃຫ້ມັນຫຼຸ້ມລົງ; ສິ່ງໃດທີ່ຍົກຂຶ້ນ, ຈົ່ງໃຫ້ມັນຕັ້ງລົງ.
Frequently Asked Questions
It combines both. Verses 7.90.1–2 work in an abhicāric/apotropaic mode (crushing an enemy’s ojas and withering their brilliance), while 7.90.3 is explicitly therapeutic in effect, commanding normalization of a genital/sexual bodily state.
No single deity is consistently addressed throughout. Indra is invoked as the power of victory and appropriation (7.90.2), Varuṇa as the binding force of ‘vrata’ that withers hostile splendor (7.90.2), and the final verse functions as direct mantra-command over the body rather than praise of a named god.
Not in the text as given—no herbs or amulets are specified. The hymn’s method is primarily verbal/performative (vāc), though some practitioners may add a symbolic ‘cutting’ gesture for 7.90.1 as an optional, interpretive aid.
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