Sukta 13
Rishi: Atharvanic tradition (Anukramaṇī attribution varies)
Devata: Mṛtyu (Death), and implicitly the agencies of vadhá (slaying)
Chandas: Anuṣṭubh
《阿闼婆吠陀》6.13是一首简短的“胜死—安宁”（Mṛtyujaya-śānti）赞歌：通过向“死”（Mṛtyu）及一切可能带来“杀戮/致死”（vadhá）的社会与宇宙通道致敬礼拜（namas），以避免未到其时的夭亡——这些通道包括神祇的、王权的与共同体的力量。此歌并非与死对抗，而是以安抚使其意向“转向”，从而消解致命的言语、敌对的裁断与恶魔性作用，并使药疗与婆罗门之力同心趋向生命与康复。
Mantras
Mantra 1
मृत्युजयः। नमो॑ देवव॒धेभ्यो॒ नमो॑ राजव॒धेभ्यः॑ । अथो॒ ये विश्या॑नां व॒धास्तेभ्यो॑ मृत्यो॒ नमो॑ऽस्तु ते
（胜死者。）敬礼诸神之致死之举，敬礼诸王之致死之举；又凡属平民之致死之举——对彼等，噢死神，愿向你致敬。
Mantra 2
नम॑स्ते अधिवा॒काय॑ परावा॒काय॑ ते॒ नमः॑ । सु॒म॒त्यै मृ॑त्यो ते॒ नमो॑ दुर्म॒त्यै त॑ इ॒दं नमः॑
敬礼于你之“上言”（adhivākā），敬礼于你之“对言”（parāvākā）。噢死神，敬礼于你之善意（sumati）；而于你之恶意（durmati）——此敬礼亦归于你。
Mantra 3
नम॑स्ते यातु॒धाने॑भ्यो॒ नम॑स्ते भेष॒जेभ्यः॑ । नम॑स्ते मृत्यो॒ मूले॑भ्यो ब्राह्म॒णेभ्य॑ इ॒दं नमः॑
向你就夜叉陀那（yātudhāna，妖魅）致敬；向你就诸药疗（bhaiṣajya）致敬。噢，死神（Mṛtyu），向你就诸根（mūla，草根药根）致敬；向婆罗门（brāhmaṇa）——奉上此一敬礼。
Frequently Asked Questions
In Atharvanic śānti logic, namas pacifies and restrains a dangerous power. By honoring every channel of vadhá, the hymn neutralizes it and redirects Mṛtyu toward a non-harmful stance.
They refer to harmful speech-acts and counter-speech—curses, accusations, hostile pronouncements, and the verbal force that can ‘carry’ death. The mantra offers namas to both, dissolving their lethal charge.
No. The sukta works as a mantra-śānti by recitation alone. If available, simple healing roots (mūla) can be kept nearby as a supportive bheṣaja symbol and remedy, but they are not mandatory.
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