Atharvaveda 10.1

She whom the adepts {cikitsú) prepare, all-formed, hand-made, like a bride at a wedding—let her go far off; we push her away.

Having a head, having a nose, having ears, put together, all-formed, by the witchcraft-maker—let her go far off; we push her away.

Çūdra-made, king-made, woman-made, made by Brahmans (brahmán), like a wife expelled (nuttá) by her husband, let her go to her maker, as connection.

With this herb have I spoiled all witchcrafts—what one they have made in the field, what in the kine, or what in thy men.

Let evil be to the evil-doer, a curse to the curser; backward we send [her] forth back, that she may slay the witchcraft-maker.

Opposed [is] the Ān̄girasa, our appointed (puróhita) overseer; do thou, having turned the witchcrafts in the opposite direction, slay yonder witchcraft-makers.

He who said to thee "go forth," against the current, up-stream, him, O witchcraft, do thou return against; seek not us who are innocent.

He who put together thy joints, as an ṛbhú [those] of a chariot with skill (dhī́), unto him go thou; there is thy going; this person is unknown to thee.

They who, having made, took hold of thee, cunning sorcerers—this is a healthful (çambhú) spoiler of witchcraft, counteracting, reverting; therewith do we bathe thee.

In that we have come upon the ill-portioned one (fem.), bathed forth, whose young (-vatsá) is dead—let all ill (pāpá) go away from me; let property come unto (upa-sthā) me.

In that they have taken (grah) the name of thee giving to the Fathers, or at the sacrifice—let these plants free thee from all ill that is designed (? saṁdeçyà).

From sin against the gods, against the Fathers, from name-taking, that is designed, that is devised against [any one], let the plants free thee by their energy (vīryà), with spell (bráhman), with verses, with milk of the seers.

As the wind sets in motion the dust from the earth and the cloud (abhrá) from the atmosphere, so from me may everything of evil nature go away, pushed by the spell (bráhman).

Step away, making much noise, like an unfastened she-ass; attain thy makers, pushed hence by an energetic spell.

Saying "this is the road, O witchcraft," we conduct thee; thee that wast sent forth against [us] we send forth back again; by that [road] go against [them], breaking, like a draft-cow with a cart, all-formed, wearing a wreath (? kurūṭín).

Offward is light for thee, hitherward is no road for thee; make thy goings elsewhere than [toward] us; go thou by a distant [road] beyond ninety difficult navigable streams; do not wound thyself; go away.

As the wind the trees, do thou crush (mṛ) down, cause to fall; do not leave of them cow, horse, man; turning back, O witchcraft, from here to thy makers, awaken them unto childlessness.

What [witchcraft] they buried for thee in the barhís, what in the cemetery, [what] witchcraft or secret spell (valagá) in the field, or practised against thee in the householders' fire—they, being wiser, [against thee] who art simple, innocent.

We have found out (anu-vid) the hostile sneaking magic (? kártra) that was applied, perceived (? anu-budh), buried: let that go whence it was brought; there let it roll about like a horse; let it slay the progeny of the witchcraft -maker.

There are knives of good metal in our house; we know thy joints, O witchcraft, how many they are; just stand up; go away from here; unknown one, what seekest thou here?

Thy neck-bones (grīvā́), O witchcraft, and thy (two) feet I will cut up; run thou out; let Indra-and-Agni defend us, they who are of progeny rich in progeny.

King Soma [is] our over-ruler and favorer (mṛḍitṛ́); let the lords of being favor us.

Let Bhava-and-Çarva hurl (as) at the evil-doer, the witchcraft-maker, the ill-doer, the missile of the gods, the lightning.

If thou camest [as] biped, as quadruped, put together by the witchcraft-maker, all-formed, do thou, becoming octoped, go away again from here, O misfortune!

Anointed, smeared, well-adorned, bearing all difficulty, go thou away; recognize (jñā), O witchcraft, thy maker, as a daughter her own father.

Go away, O witchcraft; stand not; lead, as it were, the track of one pierced; it is a deer, thou a deer-hunter; it is unable to put thee down.

Also the after one (ápara) slays with an arrow, fitting it (?), the one shooting (-āsin) in front; also of the front one, smiting down, the after one smites down in return.

Hear thou, verily, these words of mine; then go whence thou camest, to meet him who made thee.

The slaying of an innocent person is indeed fearful, O witchcraft; slay thou not our cow, horse, man; wheresoever thou art set down, from there we make thee stand up; become thou lighter than a leaf.

If ye are covered (ā-vṛ) with darkness, like those who are girt (abhi-dhā) with a net—having torn up (sam-lup) all witchcrafts from here, we send them forth again to the maker.

The progeny of the witchcraft-maker, of him of secret spells, of him that devises against [others], O witchcraft, do thou kill; do not leave [them alive]; slay yonder witchcraft-makers.

As the sun is freed out of darkness, [and] quits the night and the ensigns of the dawn, so do I quit all evil-natured magic made by the witchcraft-maker, as an elephant the difficult haze (? rájas).