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Rishi: Atharvanic tradition (exact ṛṣi attribution varies by anukramaṇī; commonly treated as an Atharvan/Angiras-type domestic benediction).
Devata: Bhaga (as distributor of fortune) with the operative power of Várchas (splendour).
Chandas: Mixed/irregular; predominantly anuṣṭubh-like cadence with Atharvanic flexibility.
《阿闼婆吠陀》1.14 为一首家宅祝祷,面向临近婚嫁门槛的少女,旨在借由福分的分配者婆伽(Bhaga)的赐予,将“瓦尔恰斯”(varcas:光辉的魅力与社会声望)“分配/安置”于新娘之身。此颂亦以仪式方式调度新娘自娘家向夫家之转移:将她系属并稳固于新的家宅,同时祈请祖先扶持,使婚姻与家业长久安定。
Mantra 1
कुलपा कन्या भग॑मस्या॒ वर्च॒ आदि॒ष्यधि॑ वृ॒क्षादि॑व॒ स्रज॑म्। म॒हाबु॑ध्न इव॒ पर्व॑तो॒ ज्योक् पि॒तृष्वा॑स्ताम्
族护之少女啊——婆伽(Bhaga,福分之神)啊,请为她分配光辉;如同从树上取下花环,戴在(她的)头上。愿她如根基宏伟之山,长久屹立,富有诸父(祖灵与父系扶持)。
Mantra 2
ए॒षा ते॑ राजन् क॒न्या व॒धूर्नि धू॑यतां यम । सा मा॒तुर्ब॑ध्यतां गृ॒हेऽथो॒ भ्रातु॒रथो॑ पि॒तुः
王啊,这位少女新娘属于你;阎摩(Yama)啊,愿她被送下(至你处)。愿她被系缚在家中——离开母亲,也离开兄弟,也离开父亲。
Mantra 3
ए॒षा ते॑ कुल॒पा रा॑ज॒न् तामु॑ ते॒ परि॑ दद्मसि । ज्योक् पि॒तृष्वा॑साता॒ आ शी॒र्ष्णः स॒मोप्या॑त्
王啊,这就是你的护族女神(kulapā);我们将她——正是她——安置在你周身。愿她与祖先的姊妹们一同,长久来到此处,贴附于你的头顶。
Mantra 4
असि॑तस्य ते॒ ब्रह्म॑णा क॒श्यप॑स्य॒ गय॑स्य च । अ॒न्तः॒को॒शमि॑व जा॒मयोऽपि॑ नह्यामि ते॒ भग॑म्
凭阿悉多(Asita)、迦叶(Kaśyapa)与伽耶(Gaya)之梵咒,我为你牢牢系缚你的婆伽(Bhaga,你的福分),仿佛系在内鞘之中;又如亲族彼此紧紧相拥。
It is used to bless a maiden/bride with varcas (radiant attractiveness and prestige) and Bhaga’s good fortune, and to ritually secure her safe transfer into the husband’s household.
Here Yama appears as a kingly regulator of passage and settlement at a liminal moment, helping neutralize inauspicious associations and ensuring the bride is firmly established in the new home.
A fresh garland (sraj) from a tree is central, along with a symbolic binding cord (bandhana); optionally a small token or knot-thread charm can represent kulapā, the clan-protecting power.
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