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Rishi: Atharvanic tradition (often anonymous/Angirasic in AV expiatory hymns; specific attribution depends on Anukramaṇī tradition).
Devata: Āpaḥ (the Waters) as purifiers and curse-removers
Chandas: Anuṣṭubh (probable; common for AV expiatory verses)
《阿闼婆吠陀》2.7是一首简短的“解咒/释诅”(śāpa-mocana)赞歌,把口头的誓咒与诅咒(śapatha/śāpa)视为可触的病患:能被清洗、被压伏,最终反转回归其施咒者。诗中祈请具净化力的“诸水”(Āpaḥ),并唤起咒语自身的“眼”(cakṣus)之力,使来自对手与亲族的诅咒消散,令受害者恢复其祭仪上的清净与社会性的安稳。
Mantra 1
शापमोचनम्। अ॒घद्वि॑ष्टा दे॒वजा॑ता वी॒रुच्छ॑पथ॒योप॑नी । आपो॒ मल॑मिव॒ प्राणै॑क्षी॒त् सर्वा॒न् मच्छ॒पथाँ॒ अधि॑
解咒。憎恶罪恶、由神所生的诸水啊;你们使那潜行而来的誓咒与诅咒归于消散——如同污垢一般,请以你们的气息洗净:把加在我身上的一切咒誓,都从我身上除去。
Mantra 2
यश्च॑ साप॒त्नः श॒पथो॑ जा॒म्याः श॒पथ॑श्च॒ यः । ब्र॒ह्मा यन्म॑न्यु॒तः शपा॒त् सर्वं॒ तन्नो॑ अधस्प॒दम्
凡为敌对者,凡为诅咒——是的,亲族之诅咒——以及一切可能的诅咒;凡由婆罗门之力因忿怒、因咒诅而生起者:愿这一切,都在我们脚下,成为踏下之处。
Mantra 3
दि॒वो मूल॒मव॑ततं पृथि॒व्या अध्युत्त॑तम्। तेन॑ स॒हस्र॑काण्डेन॒ परि॑ णः पाहि वि॒श्वतः॑
天之根,向下伸展;地上至高的生长:愿以那千茎之草木,环护我们,从四方、从一切方向。
Mantra 4
परि॒ मां परि॑ मे प्र॒जां परि॑ णः पाहि॒ यद्धन॑म्। अरा॑तिर्नो॒ मा ता॑री॒न्मा न॑स्तारि॒षुर॒भिमा॑तयः
环护我,环护我之子嗣,环护我等——凡所有之财,愿汝守护。愿恶意不越我等;愿阴谋之徒不越我等而过。
Mantra 5
श॒प्तार॑मेतु श॒पथो॒ यः सु॒हार्त् तेन॑ नः स॒ह। चक्षु॑र्मन्त्रस्य दु॒र्हार्दः॑ पृ॒ष्टीरपि॑ शृणीमसि
愿那诅咒之誓回归诅咒者——凡所发之咒诅,若其所向确当:连同其余势与随从,都从我们这里离去。以咒语之眼,我们击碎那心怀恶意者;是的,连他的背后也要打得粉碎。
It addresses harm caused by spoken curses and oath-imprecations (śapatha/śāpa), whether coming from rivals, relatives, or angry ritual speech, and aims to remove and neutralize them.
Because the hymn treats curse-force like a clinging impurity; Āpaḥ are invoked as divine purifiers who can ‘wash off’ the affliction and carry it away from the person.
Both: it cleanses the afflicted person and also performs reversal—sending the curse back to the one who uttered it—while asserting protection through the mantra’s ‘eye’ (cakṣus).
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