Atharvaveda Kanda 4 Anuvaka 2 in Chinese

Various Rishis

Kanda 410 Suktas100 Mantras

Anuvaka 2

本段主旨在于通过阿闼婆吠陀的疗愈法、以真理检验罪过、祈雨与反制巫咒，使身体、社会与宇宙的秩序得以复归。内容包括：药疗（bhaiṣajya）用于接骨复位、缝合创伤并扶起病弱者；以护卫与灭魔之法（rakṣā / rakṣoghna）抵御kṛtyā、piśāca、rakṣas与kīmīdin等侵害；以阿帕玛尔伽（Apāmārga）为王者之药草，能斩断、扫除邪害并重建断裂的联系；由伐楼那（Varuṇa）作为司法审察者，促使供认、揭露盗窃与虚妄；并以帕尔迦尼亚（Parjanya）祈雨之咒与季节更新，使万物复苏。

Kinds of charm

Bhaishajya (healing): 4Abhicharika (against foes): 2Shantika (pacifying): 2Paushtika (prosperity): 1

Suktas in Anuvaka 2

Sukta 11

本颂将一种处于社会边缘却具强大仪式效力的修持——十二个“弗拉提亚之夜”（Vrātya nights）——神圣化：把它安置在生主（Prajāpati）的创造秩序之中，并将其戒律认定为“公牛之誓”（anaḍuho vratam）。同时，它把灌顶/成圣与农耕之力相连：健壮劳作的役牛之声与劳力、合乎法度的交换（施者/受者），以及对梵（Brahman）之正知，共同赋予繁荣、丰产与仪式正当性。

Rishi: Atharvanic/anonymous (Vrātya complex; traditional attribution varies by anukramaṇī) | Devata: Prajāpati (and implicitly Brahman as sacral power) | 12 Mantras

Sukta 12

这首《阿闼婆吠陀》的疗愈赞歌是一则接骨与缝合创伤的咒辞，旨在使身体“关节复关节”地重新合拢；在骨折、脱臼或刀割等损伤之后，令髓、肉、皮与骨复原如初。诗中祈请造物与定序之神达特里（Dhātṛ）作为宇宙的整饬者，能将破碎之物重新组装；同时也加持药草（oṣadhi，常被认作罗希尼 Rohiṇī）的疗力，使其“合拢”并促使受损组织再生。

Rishi: Atharvanic tradition (healing seer; specific r̥ṣi attribution varies by anukramaṇī) | Devata: Dhātṛ (Creator/Ordainer) as restorer; implicitly the healing power of the remedy | 14 Mantras

Sukta 13

《阿闼婆吠陀》4.13 为一首简练的阿闼婆系治病祈祷，祈请一切神（Viśve Devāḥ）扶起为疾病所击倒之人；即便病患与过失（āgas）或祭仪—道德层面的污秽相系，也求其复归生命。颂中以诸神、马鲁特（Maruts）与“诸有情”环护病者，形成护卫之圈；并以咒语所导引的疗触作结：由正语加持之手施行触按，令其得 anāmaya（无病安泰）。此颂之力在于将赎罪与复苏相连：既除其因（冒犯／不净），复安其命力。

Rishi: Atharvanic tradition (anukramaṇī attributions vary for AV 4.13). | Devata: Viśve Devāḥ (All Gods). | 7 Mantras

Sukta 14

《阿闼婆吠陀》4.14是一首求天（svargakāmya）的阿闼婆系赞歌，以仪式化的方式演绎穿越三处宇宙驻站——大地、中空与天界——的“上升”，最终归于Svàr之光。诗中将攀登至nāka的观想语汇与精确的祭仪技术指令相融合（如五重粥供、按方位安置山羊），在仪式中缩微建构一座宇宙，使祭主得以在此世获得兴盛，并在彼世确立光明的位格与安立。

Rishi: Atharvanic tradition (specific r̥ṣi attribution varies by anukramaṇī tradition for AV 4.14) | Devata: Svàr / Nāka / cosmic ascent (implicit); also the three worlds as stations | 9 Mantras

Sukta 15

这首《阿闼婆吠陀》的祈雨咒通过调动云、风与诸水，召唤帕尔迦尼亚（雨神）的降雨；并把青蛙在久旱后重新鸣叫，视为雨季确已到来的可闻征兆。全诗将宇宙性的号令（令四方云聚）与村落层面的仪式现实（池塘、青蛙与其声响）交织在一起，旨在恢复农时节律，保障粮食与生计，并增进共同体的安宁与福祉。

Rishi: Atharvanic tradition (often treated as anonymous/collective for this rain-charm cycle) | Devata: Parjanya/Varṣa (Rain) mediated through frogs as rain-messengers | 16 Mantras

Sukta 16

《阿闼婆吠陀》4.16是一首具司法性质的阿闼婆系赞歌，祈请伐楼那作为真与伪的无误审察者，并以诸天（Viśve Devāḥ）为普遍见证，以揭露盗窃、迫使其供认。诗中建立起“神圣监视”的神学：大地、天空，乃至一小滴水中都隐含伐楼那，使任何隐匿都不可能。末段以对说谎者／盗贼施加惩罚性的捆缚——伐楼那之索（Varuṇa-pāśa）——作结，作为一种以言语宣誓的神判试炼，通过强制真实之言来护持社会秩序（ṛta）。

Rishi: Atharvanic/anonymous | Devata: Varuṇa (as satyānṛta-samīkṣaka) and the Viśve Devāḥ as witnesses | 9 Mantras

Sukta 17

《阿闼婆吠陀》4.17将阿波摩伽（Apāmārga）尊为“诸药之王”，人们执持它以战胜疾病、梦魇之疾与敌对之力。本颂兼具bhaiṣajya（疗治）与rakṣā（护身驱逐）之用，借其“扫拂／擦除”的象征，清除一切已“附着、沉积”于病者之物。其咒力将阿波摩伽塑为agada（解毒／解咒之剂），使之主动出行，解除苦患，并破除恶意之言与咒诅。

Rishi: Atharvanic seer(s) of the Bhaisajya corpus | Devata: Apāmārga (personified Oṣadhi) | 8 Mantras

Sukta 18

《阿闼婆吠陀》4.18 为一首反制巫咒之歌，旨在将敌对的 kṛtyā（人为制造的巫术、咒害）反转回施咒者自身，护佑无辜的家宅及其生计。此颂以阿波摩伽（Apāmārga）所体现的辟邪之力为核心，将其视为具药力的 oṣadhi，宣称此咒语能“败坏”施于田地、牛畜与人身的巫术，并使对手行动无能，同时为受护者确保福祉与吉祥。

Rishi: Atharvanic tradition | Devata: Apāmārga / the apotropaic power embodied in the plant and mantra | 8 Mantras

Sukta 19

本颂以阿波摩罗伽（Apāmārga，“扫除者”之草）为具生命、能割断并复结纽带的力量：它斩断反复来袭、如“经年纠缠”的病患，并破除针对家族血脉与家宅的敌对kṛtyā（人为施作的咒术/厌胜）。在疗愈之旨之外，它亦重建群体和合——使人互为“朋友”与“亲族”——并建立可计量的护卫界域（百重/千重），由因陀罗之ojas（威力、精气）加固。

Rishi: Atharvanic tradition | Devata: Apāmārga | 8 Mantras

Sukta 20

本颂为驱魔兼疗病（rakṣoghna-bhaiṣajya）之咒，旨在赋予一味具启示力的药草（拟人化的 oṣadhi）以揭露潜藏的有害之灵——如 kīmīdin、piśāca、rakṣas——使之可被制伏并驱逐。此草被视为“见之力”，安置于行法者右手，令其洞察一切伪装与行迹。通过迫使隐匿形相显现（āviṣkṛ-），本颂将不可见的侵害转化为可见、可名、可指认之目标，从而便于除去，并护佑病者或家宅。

Rishi: Atharvanic tradition (often ascribed to Atharvan/Angiras line for rakṣoghna hymns; specific r̥ṣi varies by anukramaṇī) | Devata: Oṣadhi (the herb) as personified revealer; secondarily rakṣas/piśāca as targets | 9 Mantras

Deities of Anuvaka 2

ApamargaApāmārga (oṣadhi)
Healer-protector (sweeper-away), counter-sorcery agent
In 3 hymns
VishvedevasViśve Devāḥ
Healers and universal witnesses
In 2 hymns
VarunaVaruṇa
Judge/examiner of truth; enforcer of moral order
In 1 hymn
Parjanya
Rain-bringer; fertility sustainer
In 1 hymn
PrajapatiPrajāpati
Creator; integrator of liminal observance into cosmic order
In 1 hymn
Svar / HeavenSvàr, Dyauḥ
Goal of ascent; luminous station of fulfillment
In 1 hymn
OshadhiOṣadhi (revelatory herb, unnamed)
Protector-exposer of hidden harmful beings
In 1 hymn

Inside Anuvaka 2

The theme

Restoration of order—bodily, social, and cosmic—through Atharvanic healing, truth-testing, rain-making, and counter-sorcery

Threads through it

Bhaiṣajya healing: bone-setting, wound-knitting, raising the sick
Rakṣā and rakṣoghna protection against kṛtyā, piśācas, rakṣas, kīmīdins
Apāmārga as sovereign oṣadhi for cutting, sweeping-away, and restoring bonds
Varuṇa as juridical examiner: confession, exposure of theft and falsehood
Parjanya rain-charm and seasonal renewal signaled by frogs
Svargakāmya ascent through Earth–Midspace–Heaven to Svar
Vrātya nights as a liminal observance integrated into Prajāpati’s creative order

Who it serves

Recovery from injury and illness; safeguarding household and livelihood from sorcery and hidden harms; resolving theft via oath/truth-ordeal; securing rain and agrarian stability; pursuing heaven/merit; ritually framing liminal vows.

What it heals

Fracture, dislocation, and wounds needing “knitting” (bone, marrow, flesh, skin)Sukta 4.12
Debilitating illness; collapse of vitality tied to āgas (fault/taint)Sukta 4.13
Recurring or “year-haunting” affliction and chronic return of troubleSukta 4.19, 4.17
Kṛtyā (manufactured witchcraft) and hostile spells harming household/livelihoodSukta 4.18, 4.19, 4.17
Nightmare-illness and oppressive nocturnal harmsSukta 4.17
Hidden harmful beings (kīmīdins, piśācas, rakṣas) requiring exposure and expulsionSukta 4.20
Drought/failed rains affecting crops and livelihoodSukta 4.15
Theft/suspected theft; need to establish truth and compel confessionSukta 4.16
Desire for heaven (svarga) and successful ritualized ascentSukta 4.14
Ritual liminality and vow-discipline (Vrātya nights) requiring sacral legitimationSukta 4.11

Frequently Asked Questions

What unifies the hymns of Atharvaveda 4.2 despite their variety?

They aim to re-establish ṛta/order across domains: repairing the body (injury, illness), defending the home (kṛtyā and beings), stabilizing society (truth and theft), renewing nature (rain), and orienting destiny (svarga-ascent and vows).

Why does Apāmārga dominate this anuvaka?

Apāmārga functions as a paradigmatic Atharvanic oṣadhi: it “sweeps away” hostile forces, cuts binding afflictions, and restores integrity—therefore serving both bhaiṣajya (cure) and rakṣā (protection) in multiple hymns.

Which hymns should be consulted for protection against sorcery and non-human harms?

For kṛtyā reversal and household protection, see 4.18–4.19 (with 4.17 reinforcing Apāmārga’s supremacy). For exposing and expelling hidden beings like piśācas/rakṣas/kīmīdins, see 4.20.

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