
Rishi: Traditionally associated with speculative Atharvanic seers in the Vrātya/cosmological stratum (exact r̥ṣi assignment varies by anukramaṇī traditions).
Devata: Kāla/Ṛtu (Time/Seasons) or the cosmic person/year as the implicit subject.
Chandas: Mixed/prose-leaning triṣṭubh-jagatī tendencies in this section; not a strict RV-style metrical hymn.
《阿闼婆吠陀》15.3延续弗罗提耶(Vrātya)的宇宙论礼仪:将弗罗提耶安置于āsandī(仪式座)之上,并把王权/主权映射到“年”这一有序之身。此颂的力量在于把边缘性转化为正当性:一旦就座,弗罗提耶便成为枢轴,使诸季节、社会秩序与祭仪的安定得以贯通凝聚。通过肯定ṛtu的结构(合乎正时的季节秩序)以及“宇宙之人/年”的模型,旨在确立繁荣、护佑与稳固的政体—礼仪世界。
Mantra 1
स सं॑वत्स॒रमू॒र्ध्वोऽतिष्ठ॒त् तं दे॒वा अ॑ब्रुव॒न् व्रात्य॒ किं नु ति॑ष्ठ॒सीति॑
他直立而住一整年。诸神对他说:“噢,弗拉提亚(Vratya),你为何如此站立?”
Mantra 2
सो॑ऽब्रवीदास॒न्दीं मे॒ सं भ॑र॒न्त्विति॑
他说道:「给我把座席(āsandī)备齐并抬来。」
Mantra 3
तस्मै॒ व्रात्या॑यास॒न्दीं सम॑भरन्
于是他们为那位弗拉提亚(Vrātya)备齐并抬来座席(āsandī)。
Mantra 4
तस्या॑ ग्री॒ष्मश्च॑ वस॒न्तश्च॒ द्वौ पादा॒वास्तां॑ श॒रच्च॑ व॒र्षाश्च॒ द्वौ
于她而言,夏与春立为两足;秋与雨季亦立为另两足。
Mantra 5
बृ॒हच्च॑ रथंत॒रं चा॑नू॒च्ये॒३ आस्तां॑ यज्ञाय॒ज्ञियं॑ च वामदे॒व्यं च॑ तिर॒श्च्ये
《Bṛhat》与《Rathantara》依纵向之列而安立;《Yajñāyajñiya》与《Vāmadevya》依横向而安立。
Mantra 6
ऋचः॒ प्राञ्च॒स्तन्त॑वो॒ यजूं॑षि ति॒र्यञ्चः॑
Ṛc 颂句是向前延展的经线;Yajus 祭式公式是横贯的纬线。
Mantra 7
वेद॑ आ॒स्तर॑णं॒ ब्रह्मो॑प॒बर्ह॑णम्
吠陀是铺展的寝席;婆罗门(Brahman)是枕垫与靠枕。
Mantra 8
सामा॑सा॒द उ॑द्गी॒थोऽपश्र॒यः
娑曼(Sāman)为座处;优陀吉他(Ud्गītha)为支撑与归依之所。
Mantra 9
तामा॑स॒न्दीं व्रात्य॒ आरो॑हत्
弗拉提亚(Vrātya)登上那座坐榻。
Mantra 10
तस्य॑ देवज॒नाः प॑रिष्क॒न्दा आस॑न्त्संक॒ल्पाः प्र॑हा॒य्या॒३ विश्वा॑नि भू॒तान्यु॑प॒सदः॑
诸天之民为他环绕守护;他的意愿与筹谋被发遣而行;一切众生皆为他的近侍、随从。
Mantra 11
विश्वा॑न्ये॒वास्य॑ भू॒तान्यु॑प॒सदो॑ भवन्ति॒ य ए॒वं वेद॑
凡如此知者——一切众生也就都成为他的近侍、随从。
It ritually establishes a central authority (the Vrātya) by seating him on the āsandī, while also teaching that the seasons form the supports of the cosmic year-body. The result is stability in society and in seasonal order.
It is a cosmological image: the year or cosmic person stands upon the seasons. By naming them as supports, the hymn affirms that prosperity depends on the seasons being in correct order (ṛtu).
Primarily it is a śānti (stabilizing) and sovereignty-installation hymn: it legitimizes authority and aligns communal life with cosmic timing. Any ‘benefit’ is expected to come through restored order rather than a single medicinal substance.
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