Atharva Veda Sukta 17
Kanda 15Anuvaka 2Sukta 1710 Mantras

Sukta 17

Rishi: Vratya (subject of the hymn; traditional r̥ṣi attributions are ancillary and variable)

Devata: Vratya / Vyāna; Earth as correlated manifestation

Chandas: Prose-like Atharvanic identification style

《阿闼婆吠陀》15.17 为一首“弗罗提耶—对应”(Vrātya-bandhu)之歌,宣示弗罗提耶遍在的生命气(Vyāna,周行之气)与诸宇宙领域相同一:由大地本身起,推及有序的周期律(ārtava)。它把呼吸诸功能映射到世界之上,从而使空间与时间神圣化,并确立弗罗提耶为统御而整合的原理;其合一最终归结为“永生/不死”(amṛtatva),并作为护佑的援助(ūti)而显现。

Mantras

Mantra 1

तस्य॒ व्रात्य॑स्य । योऽस्य प्रथ॒मो व्या॒नः सेयं भूमिः॑

属于那位弗拉提亚(Vratya):他那第一者——维亚那(Vyāna,遍行之息)——就是这大地。

Mantra 2

तस्य॒ व्रात्य॑स्य । योऽस्य द्वि॒तीयो॑ व्या॒नस्तद॒न्तरि॑क्षम्

属于那位弗拉提亚(Vratya):他那第二者——维亚那(Vyāna,遍行之息)——就是这中空界(antarikṣa)。

Mantra 3

तस्य॒ व्रात्य॑स्य । योऽस्य तृ॒तीयो॑ व्या॒नः सा द्यौः

就那位弗罗提耶(Vratya)而言:其第三者——遍行之气息“毗耶那”(Vyāna)——即是天界。

Mantra 4

तस्य॒ व्रात्य॑स्य ।योऽस्य चतु॒र्थो व्या॒नस्तानि॒ नक्ष॑त्राणि

就那位弗罗提耶(Vratya)而言:其第四者——遍行之气息“毗耶那”(Vyāna)——那些便是诸宿(nakṣatra,星宿群)。

Mantra 5

तस्य॒ व्रात्य॑स्य । योऽस्य पञ्च॒मो व्या॒नस्त ऋ॒तवः॑

彼之弗拉提耶(Vrātya):其内第五者——遍行气(Vyāna)——即为诸季节(ṛtavaḥ)。

Mantra 6

तस्य॒ व्रात्य॑स्य । योऽस्य ष॒ष्ठो व्या॒नस्त आ॑र्त॒वाः

彼之弗拉提耶(Vrātya):其内第六者——遍行气(Vyāna)——即为节候之分期(āṛtavāḥ)。

Mantra 7

तस्य॒ व्रात्य॑स्य । योऽस्य सप्त॒मो व्या॒नः स सं॑वत्स॒रः

彼之弗拉提耶(Vrātya):其内第七者——遍行气(Vyāna)——即为一年(saṃvatsara)。

Mantra 8

तस्य॒ व्रात्य॑स्य । स॒मा॒नमर्थं॒ परि॑ यन्ति दे॒वाः सं॑वत्स॒रं वा ए॒तदृ॒तवो॑ऽनु॒परि॑यन्ति॒ व्रात्यं॑ च

关于那位弗拉提耶(Vrātya):诸神以同一意旨环行其周。此实即为“岁”(年):诸季节依其秩序相继运行,环绕弗拉提耶与岁而转。

Mantra 9

तस्य॒ व्रात्य॑स्य । यदा॑दि॒त्यम॑भिसंवि॒शन्त्य॑मावा॒स्यां चै॒व तत् पौ॑र्णमा॒सीं च॑

关于那位弗拉提耶(Vrātya):当他们进入太阳之中——那就确乎同时是朔(月尽、新月)与望(满月)。

Mantra 10

तस्य॒ व्रात्य॑स्य । एकं॒ तदे॑षाममृत॒त्वमित्याहु॑तिरे॒व

至于那位弗拉提亚(Vratya),他们唯有这一点被称为“不死”:那就是援助(祭献之供献)确然存在。

Frequently Asked Questions

Here the Vrātya is presented less as a social outsider and more as a cosmic person/principle whose pervading breath (Vyāna) constitutes and orders the world.

It uses bandhu (correspondence) logic: Earth is the most immediate, all-supporting ‘field’ of pervasion, so it is identified with the Vrātya’s first Vyāna to sacralize space and ground sovereignty.

It frames deathlessness as a practical protective power: knowing/reciting the Vrātya’s unity and pervasion is treated as a stabilizing, safeguarding force for the community and its order.

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