Anuvaka 1
本段以苏摩祭的邀请仪轨与以因陀罗为中心的赞颂为主旨，旨在确保祭仪依正序（ṛtu）推进而圆满，获得胜利与繁荣。内容包括：在施罗陀（Śrauta）苏摩礼仪中召请诸神就其“座位/处所”并按正当时序饮苏摩；以苏摩的充盈与迎请（āpyāyana/āvahana）使因陀罗得力，并以颂赞（stoma）作为祭仪之力；借由太阳升起带来的吉祥重整以祛除凶兆与不祥（agha）；战胜如弗利陀罗/达修一类的阻碍者，确保无过失地完成祭事。
Kinds of charm
Suktas in Anuvaka 1
Sukta 1
《阿闼婆吠陀》20.1为一首简短、取自《梨俱吠陀》的赞歌，在苏摩祭的语境中诵用，以召请因陀罗（偕同其马鲁特盟友，并得阿耆尼之助）迅速临在。通过称颂因陀罗为饮啜甘美榨取苏摩的“雄牛”，此颂旨在获得护佑、力量，并使祭仪顺利成就。其效力立基于经典的施罗陀逻辑：以正确的赞颂与邀请引神至供献处，而神之降临即成为施主最可靠的保障。
Sukta 2
《阿闼婆吠陀》20.2 为一组用于Śrauta—Soma祭的邀请颂，宣告并授权特定诸神及其神圣职能依ṛtu（正当的时令／秩序）前来就其祭司“席位”，饮用所榨取的苏摩。通过点名其所在之处（如Potṛ、Āgnīdhra等）并强调suṣṭuti（“善颂”／合式诵读），此颂将正确的礼仪分配转化为祭仪的成就：榨取的规律与如法、诸神的满足，以及祭主的力量与兴盛。
Sukta 4
《阿闼婆吠陀》20.4是一首简短的榨苏摩祭请颂，召请具“髻冠/鬃饰”（Śiprin）之因陀罗前来，趋向祭主们的赞颂，并促使他尽饮所榨之苏摩。颂中以鲜明的摄取意象描绘——苏摩倾入腹中，流贯肢体，为身与心调和成甘美——旨在把神明的满足转化为人间之利：为施主及其群体带来力量、胜利与兴盛。
Sukta 5
《阿闼婆吠陀》20.5是一首因陀罗—苏摩的加持赞歌：苏摩被想象为一种力量，进入并包裹因陀罗，推动他进入得胜的威能。诗句祈求因陀罗的驱策之力（其“鞭策/驱棒”）伸向榨苏摩者，使之获得财富、勇气与克敌制胜的决断，并愿神圣的意志（manas）牢固植入祭仪主体之中。
Sukta 6
《阿闼婆吠陀》20.6 为一首因陀罗祈请颂，取材自更早的《梨俱吠陀》因陀罗赞歌，并在阿闼婆吠陀的编集中被重新运用，以确保祭祀顺利推进并无过失地圆满完成。此颂从四方八面召请因陀罗，以苏摩与赞颂增益其威力，由此扫除障碍、巩固共同体的护佑，并将“dyumna”（持久的荣光）导向施主与祭仪会众。
Sukta 7
《阿闼婆吠陀》20.7 为一首取材自《梨俱吠陀》的短颂，借太阳凯旋般的升起，驱退 agha（祸害、不祥、恶性影响），使吉祥的秩序复归。虽以苏利耶（Sūrya）具辟邪之力的运行为主旨，诗中亦倚重因陀罗的善友之护与由苏摩滋养的力量，以确立防护、精力与家宅兴盛。实修上可作简要的 śānti（息灾安宁）诵：以光胜暗，以正道胜阻滞。
Sukta 8
这首简短的因陀罗赞歌是一则邀饮苏摩并奉献的仪式用语，旨在以“古老的方式”唤起因陀罗，以赞颂使其更为强健，并使其威力转向祭主的兴盛。它祈求可见的吉祥（“使太阳显现”）与胜利性的护佑，尤其是将敌人从牛群与财宝中驱逐；并以满盛之器与“svāhā”之辞封定此祭。
Sukta 9
这首简短的因陀罗赞歌（源自《梨俱吠陀》，保存在《阿闼婆吠陀》第二十卷）以凝聚的颂赞把赐财、制伏攻袭的神引向施主，譬如母牛挤向犊子。它唤起因陀罗被铭记的英雄先例——对先前圣贤的援助以及宇宙中放出诸水之举——以确立繁荣，并带有护佑与胜利的色彩。
Sukta 10
这首简短的因陀罗赞歌使颂赞（stoma）发动为取胜之力：“蜜甜”的赞诗如战车般升起，载着祭主趋向财富、奖赏与不绝的援助。通过使当下的诵唱与著名仙人谱系（迦ṇ婆、婆利古、阿耶婆）相连，此歌为仪式授予权威，并强化其招致兴盛的效力。
Inside Anuvaka 1
The theme
Soma-sacrificial invitations and Indra-centered stuti to secure ordered ritual success, victory, and prosperity
Threads through it
- Śrauta Soma liturgy: inviting deities to their “stations” and to drink in ṛtu (right order)
- Indra’s empowerment through Soma (āpyāyana/āvahana) and praise as ritual force (stoma)
- Removal of agha (ill-omen/harm) through Sūrya’s rising and auspicious re-ordering
- Overcoming obstructors (vṛtra/dasyu-type) and ensuring faultless completion of the rite
- Wealth, prizes, and patron-benefit (rayi, vāja) as outcomes of correct praise and offering
Who it serves
Addresses situations needing momentum and success—initiating or completing major undertakings, restoring auspicious conditions, gaining protection against obstacles/hostility, and attracting prosperity through disciplined, orderly action.
The deities
- Indraprotector and victory-giver (obstacle-smasher, wealth-bestower) empowered by Soma
- Somaempowering sacrificial essence; catalyst that strengthens Indra and sanctifies the rite
- Sūryaprotector and purifier; dispeller of agha and restorer of auspicious order
- Agniritual mediator and summoner; supports the arrival and seating of deities
- MarutsIndra’s allies; storm-force that amplifies victory and forward movement
What it heals
- Agha (ill-omen), malign influence, and inauspiciousness affecting household or enterpriseSukta 20.7
- Stalled progress, impediments, and repeated obstruction in work/ritual (vighna-like blockage)Sukta 20.2, 20.6, 20.10, 20.11
- Fear of enemies/hostile forces; need for protection and victorySukta 20.1, 20.4, 20.5, 20.8, 20.9, 20.11
- Weak vitality/drive; need for strengthening, courage, and winning forceSukta 20.4, 20.5, 20.8, 20.10
- Prosperity and resource-attraction (wealth, prizes, patron-benefit)Sukta 20.8, 20.9, 20.10
Frequently Asked Questions
They function as a Soma-sacrificial sequence: deities are invited in right order (ṛtu), with Indra repeatedly roused and strengthened by Soma and praise so the rite yields victory and wealth.
Book 20 largely preserves RV-style Śrauta recitations; Indra is the paradigmatic recipient of Soma and the power that breaks obstruction, protects the patron, and converts offering into success.
Sukta 20.7, centered on Sūrya’s victorious rising, explicitly pushes back agha (harm/ill-omen) and re-establishes auspicious order.
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