Sukta 3
Rishi: Atharvanic/Angirasa tradition (royal restoration context; specific ṛṣi attribution depends on anukramaṇī tradition).
Devata: Agni (primary), with Maruts as auxiliary enforcers; ‘Rodasī’ as cosmic supports.
Chandas: Triṣṭubh-like cadence (to be confirmed against pada count/accent tradition in the user’s edition).
这首六颂的王权阿闼婆那系赞歌属于“召还”（pratyānayana）式的复位仪轨：将被放逐或失位的君王“召回”，重新安置于svārājya（自主、独立的王权）之座。以阿耆尼为光明而善作的立君者与安置者；而马鲁特、伐楼那、苏摩与因陀罗则为召唤与执法之神，从遥远境域迎回正统统治者，驱退竞争的觊觎者，使宇宙的秩序（Rodasī，天地之支撑）与人间的社会秩序重新对齐。
Mantras
Mantra 1
स्वराज्ये राज्ञः पुनः स्थापननम्। अ॑चिक्रदत् स्व॒पा इ॒ह भु॑व॒दग्ने॒ व्यऽचस्व॒ रोद॑सी उरू॒ची। यु॒ञ्जन्तु॑ त्वा म॒रुतो॑ वि॒श्ववे॑दस॒ आमुं न॑य॒ नम॑सा रा॒तह॑व्यम्
（为王权自立之王）再度安置其位。他已高声呼喊；善作之者已在此显现。噢，阿耆尼，请广阔照耀，使天与地远远放光。愿全知的马鲁特为你套轭；以恭敬之礼，引那人来此——奉献供物者，所献已备，祭品齐具。
Mantra 2
दू॒रे चि॒त् सन्त॑मरु॒षास॒ इन्द्र॒मा च्या॑वयन्तु स॒ख्याय॒ विप्र॑म्। यद् गा॑य॒त्रीं बृ॑ह॒तीम॒र्कम॑स्मै सौत्राम॒ण्या दधृ॑षन्त दे॒वाः
纵使他远在天边，也愿赤红的神力驱动因陀罗向此而来，为友谊之故，来援助受灵感的祭司。因为当诸神以“苏特罗摩尼”（Sautrāmaṇī）之祭而振起勇气时，他们为他立成了伽耶特丽（Gāyatrī）、布里哈蒂（Bṛhatī），以及赞颂之歌。
Mantra 3
अ॒द्भ्यस्त्वा॒ राजा॒ व॑रुणो ह्वयतु॒ सोम॑स्त्वा ह्वयतु॒ पर्व॑तेभ्यः । इन्द्र॑स्त्वा ह्वयतु वि॒ड्भ्य॑ आ॒भ्यः श्ये॒नो भू॒त्वा विश॒ आ प॑ते॒माः
愿水中之王伐楼那（Varuṇa）召唤你；愿苏摩（Soma）自群山召唤你。愿因陀罗（Indra）自我等诸族中召唤你；愿我等化作苍鹰（śyena），迅疾飞向诸民而来，飞至此处。
Mantra 4
श्ये॒नो ह॒व्यं न॑य॒त्वा पर॑स्मादन्यक्षे॒त्रेअप॑रुद्धं॒ चर॑न्तम्। अ॒श्विना॒ पन्थां॑ कृणुतां सु॒गं त॑ इ॒मं स॑जाता अभि॒संवि॑शध्वम्
愿苍鹰将祭供自远方带来——那在他人田界中往来行走、却被拘系之人。噢阿湿毗那（Aśvin）双神，为他开辟一条善行之路；你们这些同生同族者，当一同进入此人之中，使之复得团聚。
Mantra 5
ह्वय॑न्तु त्वा प्रतिज॒नाः प्रति॑ मित्रा अ॑वृषत । इ॒न्द्रा॒ग्नी विश्वे॑ दे॒वास्ते वि॒शि क्षेम॑मदीधरन्
愿众人回应而呼唤你；愿友善的诸力回应而降下恩泽。因陀罗与阿耆尼，以及一切诸神——他们已在族众之中牢固安立了安宁与护佑。
Mantra 6
यस्ते॒ हवं वि॒वद॑त् सजा॒तो यश्च॒ निष्ट्यः॑ । अ॑पाञ्चमिन्द्र॒ तं कृ॒त्वाथे॒ममि॒हाव॑ गमय
凡与你的呼唤相争辩者——或为同生亲族，或为外来之人——因陀罗啊，使那人转为背向、退却；然后把此人引来此处，就在这里，归于其位。
Frequently Asked Questions
It is used to bring back and re-establish a rightful ruler (or the ‘sovereign principle’) after displacement, and to stabilize the realm by aligning cosmic order with social order.
They function as summoning and enforcement powers across domains: Varuṇa calls from the waters, Soma from the mountains, and Indra from the clans—together ensuring retrieval and protection from opposition.
Yes, secondarily: the closing verse asks Indra to make any disputant—kinsman or outsider—‘backward-turned,’ so the intended person can return and be installed without obstruction.
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