Sukta 34
Rishi: Atharvanic tradition (hymn to Jāṅgiḍa; seer not securely fixed across all lists)
Devata: Jāṅgiḍa (personified protective herb/amulet)
Chandas: Anuṣṭubh (probable; AV 19 frequently uses anuṣṭubh-like cadence)
AV 19.34 ialah sebuah himne Jāṅgiḍa-maṇi yang menguduskan dan menggunakan herba/azimat Jāṅgiḍa sebagai pelindung dan penyembuh menyeluruh. Himne ini membingkai Jāṅgiḍa sebagai kuasa penolak-bala yang hidup, yang “menajiskan si penajis,” meniadakan kṛtyā (sihir), arāti (niat permusuhan), serta penyakit-penyakit yang disebut namanya, sambil membawa hayat pesakit melangkah ke hadapan dengan selamat.
Kind of charm
Mantras
Mantra 1
जङ्गिडमणिः। जा॒ङ्गि॒डोऽसि जङ्गि॒डो रक्षि॑तासि जङ्गि॒डः । द्वि॒पाच्चतु॑ष्पाद॒स्माकं॒ सर्वं॑ रक्षतु जङ्गि॒डः
Azimat Jaṅgiḍa: Engkau ialah Jaṅgiḍa; engkau ialah Jaṅgiḍa, pelindung—Jaṅgiḍa. Semoga Jaṅgiḍa memelihara segala milik kami, yang berkaki dua dan yang berkaki empat.
Mantra 2
या गृत्स्य॑स्त्रिपञ्चा॒शीः श॒तं कृ॑त्या॒कृत॑श्च॒ ये। सर्वा॑न् विनक्तु॒ तेज॑सोऽर॒सां ज॑ङ्गि॒डस्क॑रत्
Barang siapa yang tamak itu—lima puluh tiga dan seratus—dan mereka yang membuat kṛtyā: biarlah Jaṅgiḍa, dengan tenaga apinya, meleraikan mereka semuanya, dan menjadikan mereka tidak bersari, kosong daripada kuasa.
Mantra 3
अ॒र॒सं कृ॒त्रिमं॑ ना॒दम॑र॒साः स॒प्त विस्र॑सः । अपे॒तो ज॑ङ्गि॒डाम॑ति॒मिषु॒मस्ते॑व शातय
Tidak bersari jadilah deruman buatan itu; tidak bersari, tujuh kali ganda, biarlah mereka berlerai-lerai. Terhalau oleh Jaṅgiḍa—hancurkanlah peluru yang mengatasi, sebagaimana orang mematahkan senjata.
Mantra 4
कृ॒त्या॒दूष॑ण ए॒वायमथो॑ अराति॒दूष॑णः । अथो॒ सह॑स्वां जङ्गि॒डः प्र ण आयूं॑षि तारिषत्
Sesungguhnya inilah penawar yang mencemarkan dan mematahkan kṛtyā (sihir), dan juga penawar yang mencemarkan niat jahat yang memusuhi. Ya, Jāṅgiḍa yang perkasa—semoga ia membawa hayat kami keluar dengan selamat.
Mantra 5
स ज॑ङ्गि॒डस्य॑ महि॒मा परि॑ णः पातु वि॒श्वतः॑ । विष्क॑न्धं॒ येन॑ सा॒सह॒ संस्क॑न्ध॒मोज॒ ओज॑सा
Semoga kebesaran Jāṅgiḍa melindungi kami sekeliling dari setiap arah—dengannya ia menewaskan Viṣkandha, dan Saṃskandha dengan daya, dengan kekuatan yang sebenar.
Mantra 6
त्रिष्ट्वा॑ दे॒वा अ॑जनय॒न् निष्ठि॑तं॒ भूम्या॒मधि॑ । तमु॒ त्वाङ्गि॑रा॒ इति॑ ब्राह्म॒णाः पू॒र्व्या वि॑दुः
Tiga kali para Dewa melahirkan engkau, ditegakkan teguh di atas bumi. Engkau itu—‘Aṅgiras’—demikianlah para Brahmana purba sesungguhnya telah mengetahuinya.
Mantra 7
न त्वा॒ पूर्वा॒ ओष॑धयो॒ न त्वा॑ तरन्ति॒ या नवाः॑ । विबा॑ध उ॒ग्रो ज॑ङ्गि॒डः प॑रि॒पाणः॑ सुम॒ङ्गलः॑
Tiada oṣadhi yang dahulu mengatasimu, dan tiada pula yang baharu sekarang melampauimu. Jāṅgiḍa ialah penangkis yang garang, penjaga yang melingkungi, amat membawa berkat.
Mantra 8
अथो॑पदान भगवो॒ जाङ्गि॒डामि॑तवीर्य । पु॒रा त॑ उ॒ग्रा ग्र॑सत॒ उपेन्द्रो॑ वी॒र्यं ददौ
Dan lagi, wahai pemberi kurnia, wahai Jāṅgiḍa yang diberkati, berdaya yang tiada terukur: pada zaman dahulu, ketika yang ganas hendak menelanmu, Upendra mengurniakan kepadamu kekuatan.
Mantra 9
उ॒ग्र इत् ते॑ वनस्पत॒ इन्द्र॑ ओ॒ज्मान॒माद॑धौ । अमी॑वाः॒ सर्वा॑श्चा॒तयं॑ ज॒हि रक्षां॑स्योषधे
Sungguh garang engkau, wahai Penguasa Pepohonan; Indra telah menaruh kekuatan di dalam dirimu. Hentam dan halau segala penyakit dan makhluk perosak yang menghakis; bunuhlah, wahai Herba, para Rākṣasa.
Mantra 10
आश॑रीकं॒ विश॑रीकं ब॒लासं॑ पृष्ट्याम॒यम्। त॒क्मानं॑ वि॒श्वशा॑रदमर॒सां ज॑ङ्गि॒डस्क॑रत्
Āśarīka dan Viśarīka, Balāsa, dan penyakit belakang; demam yang berulang sepanjang segala musim, dan pelayuan tanpa sari—semua ini telah dijadikan Jāṅgiḍa berhenti (lenyap).
Inside Sukta 34
How it unfolds
- How it opens
Begins by naming and identifying the Jāṅgiḍa-maṇi itself as the protector, expanding its guardianship to all ‘two-footed and four-footed’ property and beings.
- What it asks
That Jāṅgiḍa repel kṛtyā and arāti, and actively guard the household/patient, securing safety, health, and continuity of life.
- Where its power lies
The hymn repeatedly asserts Jāṅgiḍa’s intrinsic might: it is explicitly called the ‘defiler of witchcraft’ and is credited with making multiple diseases cease.
- How it closes
Ends with a comprehensive disease-listing and a declarative cessation formula—Jāṅgiḍa ‘has made them (to cease)’—serving as the ritual seal of efficacy.
Famous verses
dvipāccatuṣpād asmākaṃ sarvaṃ rakṣatu jaṅgiḍaḥ
kṛtyādūṣaṇaḥ … arātidūṣaṇaḥ … āyūṃṣi tāriṣat
takmānaṃ viśvaśāradam … jaṅgiḍaḥ karat
Kind of hymn
Bhaisajya (Healing) / Rakṣoghna (Apotropaic)
What it is for
To empower the Jāṅgiḍa amulet/herb so it neutralizes witchcraft and hostility, removes a cluster of named diseases (especially recurring fever and wasting), and secures health and longevity for the household.
Who it is for
Atharvanic ritual specialists and householders seeking protection for family and cattle; also applicable for a patient undergoing fever/wasting or suspected occult affliction.
Also used as
- Rakṣoghna
- Paustika
The deity
Jāṅgiḍa is treated as both a medicinal plant-power and a wearable maṇi (amulet), elevated to a deity-like guardian whose presence repels hostile forces and restores bodily integrity.
Powers of the deity
- Destroys/neutralizes kṛtyā (hostile witchcraft)
- Deflects arāti (enemy malice) and other unseen harms
- Guards the household’s “two-footed and four-footed” (people and livestock)
- Drives out named ailments (fevers, wasting, back-disease, balāsa, etc.)
- Extends and ‘bears forward’ lifespan (āyus)
- Functions as a portable protective field when bound/worn
Why the deity is called
Invoked to consecrate Jāṅgiḍa as a protective amulet and as a healing agent that both averts occult attack and cures disease, culminating in the safeguarding of life-span.
The seer
- Atharvanic tradition (ṛṣi not securely fixed in all anukramaṇī lists)Atharvan. Maṇi-vidyā and bhaisajya-rakṣā charms: consecration of protective amulets, counter-witchcraft (kṛtyā-pratiṣedha), and life-prolonging healing rites.
Other hymns of this seer
- AV 19.31 (Jāṅgiḍa/maṇi cycle, related)
- AV 19.32 (Jāṅgiḍa/maṇi cycle, related)
- AV 19.33 (Jāṅgiḍa/maṇi cycle, related)
Preparing for the rite
- Obtain or prepare a Jāṅgiḍa maṇi (amulet) or a piece/powder of the Jāṅgiḍa herb suitable for binding.
- Purify the performer and space (simple bathing/ācamanam; clean seat; quiet domestic or healing area).
- Prepare a binding-cord/thread for tying the amulet; optionally ready clean water for sprinkling (prokṣaṇa).
The rite
- Recite the hymn while holding the Jāṅgiḍa amulet/herb, mentally identifying it as the active protector (as in 19.34.1).
- Bind the amulet on the patient (or head/arm/neck per local practice) and/or hang it at a threshold or cattle-shed for household-wide protection.
- During disease-targeting verses, gesture outward (expulsion) and then touch the patient (installation of protection); optionally sprinkle water as a sealing act.
- Conclude by reaffirming āyus-protection—‘bearing life forward’—and keep the amulet worn for the intended duration.
What it needs
- Jāṅgiḍa herb and/or Jāṅgiḍa maṇi (amulet)
- Binding cord/thread (for tying)
- Clean water (optional, for sprinkling/ritual sealing)
When
Performed when illness is present (fever/wasting/back-ailment), when witchcraft/hostile intent is suspected, or at liminal times for protection (dusk/dawn; before travel; after a bad omen).
The main substance
Jāṅgiḍa (as herb and as maṇi/amulet)
Herbs
- Jāṅgiḍa (identification varies in later tradition; treated here as the Atharvanic protective/healing plant-power)
Amulets
- Jāṅgiḍa-maṇi (herb-piece or prepared charm worn on cord/thread)
- Binding cord/thread for wearing or hanging
How it is prepared
Fashion the Jāṅgiḍa substance into a wearable maṇi (wrapped/bound on a clean thread); recite the hymn over it to ‘install’ protection, then tie on the patient or place at a protected locus (home/cattle-shed).
Frequently Asked Questions
In this hymn it is both: a medicinal/protective plant-power made into a maṇi (amulet) and praised as a personified guardian that can repel harm and restore health.
It targets occult harm (kṛtyā), hostile intent (arāti), and concrete illnesses named in the hymn—especially recurring fever (takman), wasting, and other listed maladies—while aiming to protect and extend lifespan.
Typically by reciting the verses over a Jāṅgiḍa amulet or herb-piece, then binding it on the patient or placing it for household protection; water-sprinkling and tying on a cord are common supportive actions.
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