Atharva Veda Sukta 29
Kanda 3Anuvaka 3Sukta 298 Mantras

Sukta 29

Rishi: Atharvanic tradition (hymn-family attribution uncertain in this excerpt)

Devata: Yama; Pitṛs (via svadhā)

Chandas: Mixed/irregular (AV narrative-prose-like metricality; not securely determinable from excerpt)

《阿闼婆吠陀》3.29以丧葬—法理的“赎偿”逻辑展开:先承认阎摩(Yama)所应得之分,继而通过如法奉献的礼物——尤以白蹄母羊为要——将其转向并使之满足,从而使受威胁之人脱离死亡的索取。此歌亦以“欲/意志”(Kāma)为根基,神圣化施与与受纳(pratigraha)的行为,许诺功德无尽,并在祖灵(Pitṛs)之世获得稳固安立。

Recitation with translationAtharva Veda 3.29

Mantras

Mantra 1

अविः। यद् राजा॑नो वि॒भज॑न्त इष्टापू॒र्तस्य॑ षोड॒शं य॒मस्या॒मी स॑भा॒सदः॑ । अवि॒स्तस्मा॒त् प्र मु॑ञ्चति द॒त्तः शि॑ति॒पात् स्व॒धा

(母羊。)当诸王——那些坐于会众之席者——为阎摩(Yama)分配祭祀与功德(iṣṭa-pūrta)之十六分之一时;由此,那被施与的母羊便使人得以解脱:白足者——svadhā。

Mantra 2

सर्वा॒न् कामा॑न् पूरयत्या॒भव॑न् प्र॒भव॒न् भव॑न्। आ॒कू॒ति॒प्रोऽवि॑र्द॒त्तः शि॑ति॒पान्नोप॑ दस्यति

使一切愿望得以圆满——成为、兴起、安住;那受意向所驱的羊,白足者,当被施与之时,并不来侵害(我们)。

Mantra 3

यो ददा॑ति शिति॒पाद॒मविं॑ लो॒केन॒ संमि॑तम्। स नाक॑म॒भ्यारो॑हति॒ यत्र॑ शु॒ल्को न क्रि॒यते॑ अब॒लेन॒ बली॑यसे

凡施与白蹄母羊者——其价值得世间公议所认可——彼得登上天界;在彼处,弱者不向强者征取税费(赎金)。

Mantra 4

पञ्चा॑पूपं शिति॒पाद॒मविं॑ लो॒केन॒ संमि॑तम्। प्र॒दा॒तोप॑ जीवति पितॄ॒णां लो॒केऽक्षि॑तम्

白蹄母羊——其价值得世间公议所认可——并同五个饼(pañcāpūpa)而施:施者确实在祖灵之界长存,不朽不坏。

Mantra 5

पञ्चा॑पूपं शिति॒पाद॒मविं॑ लो॒केन॒ संमि॑तम्। प्र॒दा॒तोप॑ जीवति सूर्यामा॒सयो॒रक्षि॑तम्

白蹄母羊——其价值得世间公议所认可——并同五个饼(pañcāpūpa)而施:施者确实长存不朽,于日与月之所(其位)不灭。

Mantra 6

इ॑रेव नो॑प दस्यति समुद्र॑इव प॑यो मह॑त्। देवउ॑सवासि॑नाविव शितिपा॑न्नो॑प दस्यति

如伊ḍā赐予滋养,如大海涌出宏大的乳汁;如神圣的黎明诸力一般,那白足者也赐我们以丰施。

Mantra 7

क इ॒दं कस्मा॑ अदा॒त् कामः॒ कामा॑यादात्। कामो॑ दा॒ता कामः॑ प्रतिग्रही॒ता कामः॑ समु॒द्रमा वि॑वेश । कामे॑न त्वा॒ प्रति॑ गृह्णामि॒ कामै॒तत् ते॑

是谁赐下此物?又赐与何人?是欲(Kāma)赐下,为成就欲自身。欲为施者,欲为受者;欲已入于大海。以欲我受纳汝:噢欲啊,此物归于汝。

Mantra 8

भूमि॑ष्ट्वा॒ प्रति॑ गृह्णात्व॒न्तरि॑क्षमि॒दं म॒हत्। माहं प्रा॒णेन॒ मात्मना॒ मा प्र॒जया॑ प्रति॒गृह्य॒ वि रा॑धिषि

愿大地将你迎回;愿这广大中空将你纳受。你既收摄我于护持之中,莫毁我——不在气息上,不在我自身上,也不在我的子嗣上。

Frequently Asked Questions

It is used as a rakṣā hymn to avert or settle death’s claim by offering a formally constituted gift (notably a white-footed ewe, often with five cakes) and sealing it with svadhā and correct acceptance.

It presents death as having an allotted due; by giving that due in a regulated substitute form, the rite aims to satisfy the claim so the living person is ‘released’ from being taken.

It is a liturgical authorization for receiving a gift: by declaring Kāma (purposeful desire/will) as both giver and receiver, the transfer becomes ritually valid and oriented toward fulfilled aims and lasting merit.

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