
Rishi: Atharvanic/Angirasa tradition (specific r̥ṣi not securely determinable from the single-verse input; commonly transmitted as Atharvanic in śatru-parājaya contexts).
Devata: Oṣadhi (the Herb) as personified healing and protective power; secondarily the abstract force of abhibhū (overpowering).
Chandas: Anuṣṭubh (4 pādas of ~8 syllables; Atharvanic anuṣṭubh with minor irregularities possible).
《阿闼婆吠陀》2.27是一则护身与疗愈的咒辞,核心是被人格化的药草(Oṣadhi),在进食这一关键时刻施用,使敌对之力无法“夺取口中之食”。通过反复的“食团与反制之食团”的公式,此咒将吞咽转化为反巫术的行动,使加害者与吸夺精髓者(arāsaḥ)失去力量,并以近似因陀罗的胜敌方式确保对仇敌的胜利。
Mantra 1
शत्रुपराजयः। नेच्छत्रुः॒ प्राशं॑ जयाति॒ सह॑मानाभि॒भूर॑सि । प्राशं॒ प्रति॑प्राशो जह्यर॒सान् कृ॑न्वोषधे
(为)制伏仇敌:愿那欲为敌者不得胜过这口食;汝为能忍耐之制胜者、能压伏者。以“反口食”对治此口食,击灭加害者,使其失力吧,噢药草(Oṣadhi)。
Mantra 2
सु॒प॒र्णस्त्वान्व॑विन्दत् सूक॒रस्त्वा॑खनन्न॒सा। प्राशं॒ प्रति॑प्राशो जह्यर॒सान् कृ॑ण्वोषधे
善翼者发现了你;野猪以其鼻拱掘出你。以“反噬”对“噬”,击破那无汁无力的祸害;使(我们)复原、完好吧,噢药草(ओषधि)。
Mantra 3
इन्द्रो॑ ह चक्रे त्वा बा॒हावसु॑रेभ्य॒ स्तरी॑तवे । प्राशं॒ प्रति॑प्राशो जह्यर॒सान् कृ॑ण्वोषधे
因陀罗确已造就你,使你为臂之力,以践踏阿修罗。以“咬”对“咬”,击灭那无汁之敌;使之归于无效,噢,药草(Oṣadhi)。
Mantra 4
पा॒टामिन्द्रो॒ व्याऽश्ना॒दसु॑रेभ्य॒ स्तरी॑तवे । प्राशं॒ प्रति॑प्राशो जह्यर॒सान् कृ॑ण्वोषधे
愿因陀罗食用Pāṭā,以胜过阿修罗。以“剂”对“反剂”,击灭那毁汁之徒;使(我等)复全,噢,药草(Oṣadhi)。
Mantra 5
तया॒हं शत्रू॑न्त्साक्ष॒ इन्द्रः॑ सालावृ॒काँ इ॑व । प्राशं॒ प्रति॑प्राशो जह्यर॒सान् कृ॑ण्वोषधे
凭借那(药草),愿我压倒仇敌,如因陀罗(Indra)压倒豺狼一般。以噬、以反噬,击打他们;使其无汁无力吧,噢药草(ओषधि)。
Mantra 6
रुद्र॒ जला॑षभेषज॒ नील॑शिखण्ड॒ कर्म॑कृत्। प्राशं॒ प्रति॑प्राशो जह्यर॒सान् कृ॑ण्वोषधे
鲁陀罗啊,水之疗愈的灵药,蓝顶冠者,行仪轨之业者。以“对服”制“服”,击灭那无汁之疾;使我等复全,噢,药草(Oṣadhi)。
Mantra 7
तस्य॒ प्राशं॒ त्वं ज॑हि॒ यो न॑ इन्द्राभि॒दास॑ति । अधि॑ नो ब्रूहि॒ शक्ति॑भिः प्रा॒शि मामुत्त॑रं कृधि
你当击破那人的噬咬来袭——那以恶意攻击我们者,噢因陀罗(Indra)。并且以你的诸力向我们宣示:吞噬(其害),使我居上、得胜。
It treats eating as a protective act: one portion (prāśa) is paired with an antidotal counter-portion (prati-prāśa) so any hostile influence entering through food is immediately overpowered and reversed.
No. Its language covers human foes and also non-human threats—disease-agents, demons, or wasting influences (arāsaḥ)—especially those imagined to attack through ingestion and vitality (rasa).
The hymn names Pāṭā as a key oṣadhi, but Atharvanic practice often applies the mantra to an appropriate protective medicinal herb available locally, prepared and administered as the prāśa/prati-prāśa pair.
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