Sukta 11
Rishi: Atharvanic/Angirasa tradition (ascribed at the hymn level in many indices; verse-level r̥ṣi not separately specified).
Devata: Dveṣa (enmity) as a hostile force to be reversed; implicitly the mantra’s own brahman-power (vac) as agent.
Chandas: Anuṣṭubh (probable; AV 2.x commonly in anuṣṭubh—confirmable against a pada-count recension table).
《阿闼婆吠陀》2.11是一则简短的阿闼婆系咒法，用以对治竞争与仇怨：将敌对的dveṣa（憎怨、敌意）反转回施怨者自身，同时加持施行者／赞助者“获得更佳之分”（śreyas），并越过对手与其“相等的地位”。全诗五节近似anuṣṭubh体，先为破坏性力量重新命名（败坏、武器、忿怒等），继而以光辉与光明再度祝圣行咒者／赞助者，宣示咒语之梵力（言语之力）既能拒退侵害，也能确保更高的兴盛与福分。
Mantras
Mantra 1
श्रेयःप्राप्तिः। दूष्या॒ दूषि॑रसि हे॒त्या हे॒तिर॑सि मे॒न्या मे॒निर॑सि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
你是Dūṣyā，你是毁坏者；你是Hetyā，你是武器；你是Menyā，你是忿怒。夺取那更善之福；越过同等之平，迈步前行。
Mantra 2
स्र॒क्त्योऽसि प्रतिस॒रोऽसि प्रत्यभि॒चर॑णोऽसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
你是垂饰之符（sraktya）；你是护身的对治符（pratisara）；你是驱退巫蛊之力者（praty-abhicaraṇa）。夺取更佳之分；迈步越过那与汝相等的对手。
Mantra 3
प्रति॒ तम॒भि च॑र॒ यो॒ऽस्मान् द्वेष्टि॒ यं व॒यं द्वि॒ष्मः । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
向那人进逼、加以追逐——那憎恨我们者，或我们所憎者。追上他；夺取更佳之分；迈步越过对手与我相等之境。
Mantra 4
सू॒रिर॑सि वर्चो॒धा अ॑सि तनू॒पानोऽसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
你是高贵的施主；你是赐辉光者；你是护身者。夺取那更善之福；越过众同之平，迈步前行。
Mantra 5
शु॒क्रोऽसि भ्रा॒जोऽसि॒ स्वऽरसि॒ ज्योति॑रसि । आ॒प्नु॒हि श्रेयां॑स॒मति॑ स॒मं क्रा॑म
你是明净者；你是辉耀；你是天界；你是光明。成就那更善之福；以均等之步，越过而前行。
Frequently Asked Questions
It is used to counter enmity and rivalry—sending hostility back to the hostile person while helping the patron gain the ‘better lot’ (śreyas) and surpass competitors.
Not prominently. The main ‘deity’ is the force of dveṣa treated as something to be reversed, and the effective agent is mantra-power (brahman/vāc) that compels the outcome and installs brilliance (jyotis).
The text itself does not require substances. In Atharvanic practice, a simple thread or amulet may be used as a carrier, consecrated during recitation—especially with the final luminous verse.
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