Sukta 6
Rishi: Atharvanic tradition (attribution varies by anukramaṇī)
Devata: Viṣaghna power; Soma as antidotal paradigm; Brahman as sacral agent
Chandas: Likely anuṣṭubh (Atharvanic; may be metrically loose)
《阿闼婆吠陀》4.6是一则中和毒素（viṣaghna）的咒法，将毒视为可被取出、移置的实体，并以原初的神圣解毒范式加以对治：最初由太初的婆罗门（Brahman）所饮的苏摩（Soma）。本颂以言语行为反复“说出／逐出”毒素，从一切可能的寄处——刺伤处、药膏、叶制容器、箭杆、角、壳与荚——将其驱离；同时使具束缚力的药草“瓦德里”（Vadhri）得势，在想象的源头——岩石与山岳——将毒固定、缚住并封存。
Mantras
Mantra 1
विषघ्नम्। ब्रा॒ह्म॒णो ज॑ज्ञे प्रथ॒मो दश॑शीर्षो॒ दशा॑स्यः । स सोमं॑ प्रथ॒मः प॑पौ॒ स चकारार॒सं वि॒षम्
（此为）灭毒之咒。婆罗门最先诞生，十首十口；他最先饮苏摩（Soma），使毒失其汁液与滋味。
Mantra 2
याव॑ती॒ द्यावा॑पृथि॒वी व॑रि॒म्णा यावत् स॒प्त सिन्ध॑वो वितष्ठि॒रे। वाचं॑ वि॒षस्य॒ दूष॑णीं॒ तामि॒तो निर॑वादिषम्
如天与地之广袤有多宽，如七河所伸展有多远——我已将那般远处宣说，并从此处驱逐毒之污言。
Mantra 3
सु॒प॒र्णस्त्वा॑ ग॒रुत्मा॒न्विष॑ प्रथ॒ममा॑वयत्। नामी॑मदो॒ नारू॑रुप उ॒तास्मा॑ अभवः पि॒तुः
善翼的伽楼多曼（Garutmān）最先将你驱逐，噢毒（viṣa）。你不使人迷乱，你不致人受伤；是的，对此人而言，你竟被制成为如父一般的护佑。
Mantra 4
यस्त॒ आस्य॒त् पञ्चा॑ङ्गुरिर्व॒क्राच्चि॒दधि॒ धन्व॑नः । अ॒प॒स्क॒म्भस्य॑ श॒ल्यान्निर॑वोचम॒हं वि॒षम्
凡射出你者——那五指之人——即便自那弯曲之弓而发：我已从阿帕斯坎婆（Apaskambha）的倒钩之刺中，将这毒（viṣa）宣言驱出。
Mantra 5
श॒ल्याद्वि॒षं निर॑वोचं प्राञ्ज॑नादु॒त प॒र्ण॒धेः । अ॒पा॒ष्ठाच्छृङ्गा॒त्कुल्म॑ला॒न्निर॑वोचमहं वि॒ष॑म्
我已从倒钩（शल्य）中宣说并驱出毒；从涂抹之物（प्राञ्जन），亦从叶之容器（पर्णधे）中。又从箭杆、从角、从壳之围护中——我已宣说并驱出毒。
Mantra 6
अ॒र॒सस्त॑ इषो श॒ल्योऽथो॑ ते अ॒र॒सं वि॒षम्। उ॒तार॒सस्य॑ वृ॒क्षस्य॒ धनु॑ष्टे अरसार॒सम्
愿你的箭镞无汁无力；愿你的毒亦无汁无力。又愿那无汁之树所制之弓亦无汁无力：你当无汁——确然无汁。
Mantra 7
ये अपी॑ष॒न् ये अदि॑ह॒न् य आस्य॒न् ये अ॒वासृ॑जन्। सर्वे॒ ते वध्र॑यः कृ॒ता वध्रि॑र्विषगि॒रिः कृतः
凡榨取者、凡涂抹者、凡投掷者、凡放飞者——他们全都已成“Vadhrya”。而“Vadhri”已成那毒之山岳。
Mantra 8
वध्र॑यस्ते खनि॒तारो॒ वध्रि॒स्त्वम॑स्योषधे । वध्रिः॒ स पर्व॑तो गि॒रिर्यतो॑ जा॒तमि॒दं वि॒षम्
挖掘你者皆为“Vadhrya”；你这药草啊，你即“Vadhri”。“Vadhri”乃那山、那岩，自彼处此毒得生。
Frequently Asked Questions
It is a healing and protection hymn used to neutralize and expel poison from stings, bites, or poisoned wounds, and to prevent the toxin from ‘staying’ in any medium like salve or bandage.
Soma functions as the archetypal antidote, and Brahman represents sacral authority: the hymn cites a primordial precedent where poison is made ‘arasa’—without potency—through consecrated power.
The text treats Vadhri as a ‘binding’ medicinal power; practitioners typically select a locally trusted anti-venom herb and consecrate it with recitation, using it to immobilize and contain the poison.
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