Atharva Veda Sukta 124
Kanda 20Anuvaka 13Sukta 1246 Mantras

Sukta 124

Rishi: As in RV parallel for this verse: a Rigvedic seer tradition (Indra-stuti); AV 20 generally imports RV material—precise r̥ṣi per AV anukramaṇī needed for this specific mantra.

Devata: Indra

Chandas: Triṣṭubh/Jagatī-type RV meter in AV 20 context (exact pada-count to be confirmed against RV source).

《阿闼婆吠陀》20.124为对《梨俱吠陀》因陀罗赞颂(Indra-stuti)的阿闼婆式再用:借由赞词召致因陀罗果决的友谊与“真实”的援助,使诵者与得胜的神圣同盟相契合。六句咒文中,因陀罗被描绘为因苏摩而欢腾、能击破坚固障碍者;亦为护持身体的守护者,并与阿底提耶诸神及摩卢特风神同力,战胜敌对势力。故此颂之效力具双重面向:一为增益(paustika),以赢得力量与财富;二为护卫(rakṣā),以驱避并击败被想象为堡垒或阿修罗式对抗的诸般逆境。

Recitation with translationAtharva Veda 20.124

Mantras

Mantra 1

कया॑ नश्चि॒त्र आ भु॑वदू॒ती स॒दावृ॑धः॒ सखा॑ । कया॒ शचि॑ष्ठया वृ॒ता

凭何种方式,那位奇妙的朋友、常增不衰者,会成为我们的援助?凭何种最有力的神通,当他被拣选时,会转向我们这一边?

Mantra 2

कस्त्वा॑ स॒त्यो मदा॑नां॒ मंहि॑ष्ठो मत्स॒दन्ध॑सः । दृ॒ल्हा चि॑दा॒रुजे॒ वसु॑

婆苏(Vasu)啊,谁能胜过你?你在狂喜中仍守真实,最为慷慨;因苏摩(Soma)之汁而欢腾;你甚至能撕裂那坚固钉定之物。

Mantra 3

अ॒भी षु णः॒ सखी॑नामवि॒ता ज॑रितॄ॒णाम्। श॒तं भ॑वास्यू॒तिभिः॑

请慈和地临到我们——作我等友伴之助者,作颂者之护卫;愿你以百般救援成为我们的。

Mantra 4

इ॒मा नु कं॒ भुव॑ना सीषधा॒मेन्द्र॑श्च॒ विश्वे॑ च दे॒वाः । य॒ज्ञं च॑ नस्त॒न्वं च प्र॒जां चा॑दि॒त्यैरिन्द्रः॑ स॒ह ची॑क्लृपाति

现在,愿因陀罗与一切诸神,使这些世界得以善成;并使我们的祭祀、我们的身躯与我们的子嗣——因陀罗与阿底提耶诸神同在——各得其位,安立有序。

Mantra 5

आ॒दि॒त्यैरिन्द्रः॒ सग॑णो म॒रुद्भि॑र॒स्माकं॑ भूत्ववि॒ता त॒नूना॑म्। ह॒त्वाय॑ दे॒वा असु॑रान् यदाय॑न् दे॒वा दे॑व॒त्वम॑भि॒रक्ष॑माणाः

愿因陀罗与阿底提耶诸神同在,率其众,与摩卢特诸神同来,成为我们身躯的护助者。昔日诸神为诛灭阿修罗而出征之时,诸神环护其神性,不使受损——

Mantra 6

प्र॒त्यञ्च॑म॒र्कम॑नयं॒ छची॑भि॒रादित् स्व॒धामि॑षि॒रां पर्य॑पश्यन्। अ॒या वाजं॑ दे॒वहि॑तं सनेम॒ मदे॑म श॒तहि॑माः सु॒वीराः॑

他们以巧力引回那道光芒(圣歌),使之转向其所归;随即看见它自身的座处,雄健而周遍。愿凭此,我们赢得神所赐的奖赏;愿我们欢欣——历百冬而寿,富有良将勇士。

Frequently Asked Questions

It is used to invoke Indra’s decisive help—especially to break stubborn obstacles, gain strength/wealth, and secure protective support for one’s body and undertakings.

In this hymn Soma functions as the poetic-ritual source of Indra’s exhilarated power; many later uses treat it symbolically, pairing recitation with a simple offering like water or ghee.

In Atharvanic reuse the term can cover any hostile force: inner and outer obstacles, illness-like afflictions, adversaries, or malign influences—anything opposed to the Devas’ protected order.

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