
Rishi: Atharvanic tradition (seer attribution varies by anukramaṇī for this hymn)
Devata: Indra (as rakṣas-slayer) and Bhūtapati (as overlord/controller of beings)
Chandas: Anuṣṭubh (probable; requires full hymn metrical audit)
《阿闼婆吠陀》2.14是一首“破除罗刹/驱邪”的护宅赞歌,以强力将bhūta(鬼魅之类)、rākṣasa(罗刹)以及被点名的女性致病/加害者逐出家宅及其易受侵袭的关节要害处(如地基、牛栏、车与车轴)。赞歌安置因陀罗为常驻于居所、手持金刚杵的守护者;而“众生之主”Bhūtapati则作为统御与驱遣者,将敌对之众赶出门外。全诗的效力被表述为一次彻底的“驱逐与清空”——把入侵者推离家内界限之外,并封固宅第,使之成为受护的空间。
Mantra 1
वस्युनाशनम्। निः॒सालां धृ॒ष्णुं धि॒षण॑मेकवा॒द्यां जि॑घ॒त्स्वऽम्। सर्वा॒श्चण्ड॑स्य न॒प्त्योऽ ना॒शया॑मः स॒दान्वाः॑
(此为)毁灭瓦修(Vasyu)者:从厅堂中我们驱逐那大胆的驱策之力、那独声之咒、那吞噬的饥饿。凡旃陀(Caṇḍa)的一切后裔——他常随的族类——我们使之尽皆灭亡。
Mantra 2
निर्वो॑ गो॒ष्ठाद॑जामसि॒ निरक्षा॒न्निरु॑पान॒सात्। निर्वो॑ मगुन्द्या दुहितरो गृ॒हेभ्य॑श्चातयामहे
我们把你们从牛栏里赶出去;从车轴处赶出去,从车上赶出去。我们又从自家屋舍中驱逐你们——玛贡迪(Magundī)的女儿们啊。
Mantra 3
अ॒सौ यो अ॑ध॒राद् गृ॒हस्तत्र॑ सन्त्वरा॒य्यः । तत्र॑ से॒दिर्न्युऽच्यतु॒ सर्वा॑श्च यातुधा॒न्यः
彼处——凡其屋宅自下而起者——愿敌对者住在那里。愿凭诵言在彼处安置座位;并愿一切夜图陀哈尼(Yātudhānī)女妖亦在彼处。
Mantra 4
भू॒त॒प॒तिर्निर॑ज॒त्विन्द्र॑श्चे॒तः स॒दान्वाः॑ । गृ॒हस्य॑ बु॒ध्न आसी॑ना॒स्ता इन्द्रो॒ वज्रे॒णाधि॑ तिष्ठतु
愿众生之主将他们驱逐出去;愿因陀罗——意志恒常者——也将他们驱逐。凡坐在屋宅根基之上的那些,愿因陀罗以金刚杵凌驾其上而立,镇压其上。
Mantra 5
यदि॒ स्थ क्षे॑त्रि॒याणां॒ यदि॑ वा॒ पुरु॑षेषिताः । यदि॒ स्थ दस्यु॑भ्यो जा॒ता नश्य॑ते॒तः स॒दान्वाः॑
若你们属于刹帝利(Kṣetriya)之族,或是受人驱使;若你们从达修(Dasyu)而生——萨丹瓦(Sadānva)们啊,从此处灭亡吧!
Mantra 6
परि॒ धामा॑न्यासामा॒शुर्गाष्ठा॑मिवासरन्। अजै॑षं॒ सर्वा॑ना॒जीन्वो॒ नश्य॑ते॒तः स॒दान्वाः॑
那迅疾者环绕这些驻处奔走,犹如奔向胜标之柱。我已战胜一切对手:你们这些永在奔动者,速速消散而去!
It is used to drive out bhūtas/hostile presences from a house and its attached spaces (cattle-stall and cart), and to establish a continuing protective guard over the home.
Bhūtapati functions as the commander who orders ‘beings’ to depart, while Indra is the forceful protector who stands over the house-base with the vajra, suppressing any return.
The hymn itself does not require a specific herb; it works primarily through authoritative expulsion and protective installation. If desired, simple water-sprinkling at the foundation and corners can accompany the recitation as a practical sealing act.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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