
Rishi: Atharvanic tradition (often anonymous/household seer for paustika hymns)
Devata: Gāvaḥ (Cows) with Indra as beneficiary/protector
Chandas: Mixed; predominantly Triṣṭubh-like cadence in Saunaka transmission (as commonly analyzed for this type of prosperity verse)
《阿闼婆吠陀》4.21 为“牛畜兴盛”(gopauṣṭika)之赞歌,以仪式“迎群归舍”,使牛群安住于牛栏(goṣṭha),并祈求繁殖兴旺、乳汁丰盈与放牧往来平安。诗中称颂牛为家宅可移动之财富;又祈请因陀罗广行无畏、护持为利,并召唤楼陀罗环护之武器,以杜绝追逐、罗网与陷阱、盗夺,以及足以损减牛群的敌对言语。
Mantra 1
गावः। आ गावो॑ अग्मन्नु॒त भ॒द्रम॑क्र॒न्त्सीद॑न्तु गो॒ष्ठे र॒णय॑न्त्व॒स्मे। प्र॒जाव॑तीः पुरु॒रूपा॑ इ॒ह स्यु॒रिन्द्रा॑य पू॒र्वीरु॒षसो॒ दुहा॑नाः
《母牛》。母牛们已来到这里;并且她们已成就吉祥。愿她们安坐在牛栏之中;愿她们在我们中间欢喜。多产、形态繁多,愿她们在此——多如黎明——为因陀罗(Indra)挤出乳汁。
Mantra 2
इन्द्रो॒ यज्व॑ने गृण॒ते च॒ शिक्ष॑त॒ उपेद् द॑दाति॒ न स्वं मु॑षायति । भूयो॑भूयो र॒यिमिद॑स्य व॒र्धय॑न्नभि॒न्ने खि॒ल्ये नि द॑धाति देव॒युम्
因陀罗教导祭主与颂赞者;他确实赐予,并不夺取人之所有。一次又一次增益此人的财富,他使那敬神之人安置于不断裂的牧场之中,稳固不移。
Mantra 3
न ता न॑शन्ति॒ न द॑भाति॒ तस्क॑रो॒ नासा॑मामि॒त्रो व्य॒थिरा द॑धर्षति । दे॒वांश्च याभि॒र्यज॑ते॒ ददा॑ति च॒ ज्योगित् ताभिः॑ सचते॒ गोप॑तिः स॒ह
它们不致灭失;盗贼不能伤害它们;仇敌纵使制造恐惧,也不敢来袭。凭着它们,他祭祀诸神并施与;长久以来,牛之主与它们同住相随。
Mantra 4
न ता अर्वा॑ रे॒णुक॑काटोऽश्नुते॒ न सं॑स्कृत॒त्रमुप॑ यन्ति॒ ता अ॒भि। उ॒रु॒गा॒यमभ॑यं॒ तस्य॒ ता अनु॒ गावो॒ मर्त॑स्य॒ वि च॑रन्ति॒ यज्व॑नः
没有马——雷努卡卡塔——能追上它们;没有布置周密的陷阱能逼近、加害于它们。在“广行者”的无畏护佑之下,随其后,凡人祭主之牛群自在游走,无所阻碍。
Mantra 5
गावो॒ भगो॒ गाव॒ इन्द्रो॑ म इच्छा॒द् गावः॒ सोम॑स्य प्रथ॒मस्य॑ भ॒क्षः । इ॒मा या गावः॒ स ज॑नास॒ इन्द्र॑ इ॒च्छामि॑ हृ॒दा मन॑सा चि॒दिन्द्र॑म्
牛即是福神(Bhaga);牛即是因陀罗(Indra)——愿牛来恋慕我;牛是苏摩(Soma)最先、最上之分。此诸牛(我所当得者)——在人间他即因陀罗:我以心、以意志渴求因陀罗——唯因陀罗。
Mantra 6
यू॒यं गा॑वो मेदयथ कृ॒शं चि॑दश्री॒रं चि॑त् कृणुथा सु॒प्रती॑कम्। भ॒द्रं गृ॒हं कृ॑णुथ भद्रवाचो बृ॒हद् वो॒ वय॑ उच्यते स॒भासु॑
你们,母牛啊,使瘦弱者得以丰腴;甚至使不幸者也变得容光端正。使家宅吉祥,使言语吉祥:你们赐生的力量广大无比——在会众之中亦如此宣告。
Mantra 7
प्र॒जाव॑तीः सू॒यव॑से रु॒शन्तीः॑ शु॒द्धा अ॒पः सु॑प्रपा॒णे पिब॑न्तीः । मा व॑ स्ते॒न ई॑शत॒ माघशं॑सः॒ परि॑ वो रु॒द्रस्य॑ हे॒तिर्वृ॑णक्तु
你们多产而昌盛,光辉灿然,趋向良牧;清净无垢,在供给充足的饮水处饮水。愿盗贼不得制伏你们,恶口诽谤者亦不得得势;愿鲁陀罗(Rudra)之武器环绕护卫你们,作你们的屏障。
It is used to bring cows safely home, settle them peacefully in the cow-stall, and secure fertility, milk-yield, and overall herd increase under divine protection.
Indra (as Urugāya) provides ‘fearlessness’ that prevents pursuit and snares during grazing, while Rudra is invoked to form a protective enclosure—like a fence—against theft and harmful hostility.
The hymn’s primary ‘materials’ are practical and symbolic: the goṣṭha (stall), good pasture, and clean water. The main protective element is the mantra-informed boundary—recited while settling the herd and encircling them in intention.
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