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Rishi: Atharvanic/Aṅgirasa tradition (hymn-level attribution varies by anukramaṇī; to be normalized against the project’s chosen index).
Devata: Bhaga / auspicious prosperity-personification (with overlap into a generalized ‘beneficent presence’).
Chandas: Anuṣṭubh (11/8-based Atharvanic anuṣṭubh cadence; to be metrically verified against pada counts in the project pipeline).
这首五颂的《阿闼婆吠陀》赞歌召请一股仁善、能带来兴盛的临在——近似婆伽(Bhaga)之“善分/佳分配”——前来、升起,并在众生之间牢固安住,以确保社会延续与子嗣繁盛。在其疗愈语境中,同一吉祥之力又被表述为药治之力:越过疫病,守护“生命的堡垒”,并由无数医者与草药为后盾。全歌因此将求繁荣的安定(paustika)与医药的保障(bhaiṣajya)合而为一:福祉以护佑、活力与有效医治的形态降临。
Mantra 1
दीर्घायुःप्राप्तिः। दश॑वृक्ष मु॒ञ्चेमं रक्ष॑सो॒ ग्राह्या॒ अधि॒ यैनं॑ ज॒ग्राह॒ पर्व॑सु । अथो॑ एनं वनस्पते जी॒वानां॒ लो॒क॑मु॑न्नय
愿得长寿。十树啊,解放此人,使其脱离罗刹(Rākṣasa),脱离那攫取者——它附着于他的关节而攫住他。又,林木之主(vanaspati)啊,请将他引上,至于生者之世。
Mantra 2
आगा॒दुद॑गाद॒यं जी॒वानां॒ व्रात॒मप्य॑गात्। अभू॑दु पु॒त्राणां॑ पि॒ता नृ॒णां च॒ भग॑वत्तमः
他已来到此处;他已奋起而出:此人已抵达众生之群。诚然,他成为诸子之父;于众人之中,最为赐福、最为吉祥者。
Mantra 3
अधी॑ती॒रध्य॑गाद॒यमधि॑ जीवपु॒रा अ॑गान्। श॒तं ह्य॑स्य भि॒षजः॑ स॒हस्र॑मु॒त वी॒रुधः॑
他已越过诸疫厄而前行;他已越过生命之堡垒而通过。因为他拥有百位医者,且又有千位,并有诸草药(vīrudh)相助。
Mantra 4
दे॒वास्ते॑ ची॒तिम॑विदन् ब्र॒ह्माण॑ उ॒त वी॒रुधः॑ । ची॒तिं ते॒ विश्वे॑ दे॒वा अवि॑द॒न् भूम्या॒मधि॑
诸神为你发现了那聚集的力量之藏;婆罗门们亦然,诸草木(vīrudh)亦然。你那聚集的力量之藏——一切诸神都在大地之上为你发现了它。
Mantra 5
यश्च॒कार॒ स निष्क॑र॒त् स ए॒व सुभि॑षक्तमः । स ए॒व तुभ्यं॑ भेष॒जानि॑ कृ॒णव॑द् भि॒षजा॒ शुचिः॑
凡成就此疗愈者,便将其引出显现;他确是医者中最卓越者。唯此清净之医(bhiṣaj),将为你备办诸药(bheṣajáni)。
Both. It begins in a paustika mode—inviting auspicious fortune to settle among the living—and then expresses that same beneficence as healing power that passes beyond plagues and activates remedies.
Itī is an Atharvavedic term for afflictive outbreaks—often understood as epidemic or widely spreading diseases/harms—that must be ‘overpassed’ and left behind to protect life.
The verses mention herbs (vīrudh) and medicaments (bheṣajāni) in general, but do not require a named plant or a specific amulet. In practice, it can be recited as a blessing alone or spoken over water/medicine before use.
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