Sukta 28
Rishi: Atharvanic tradition (variable anukramaṇī attribution)
Devata: Bhava-Śarva (Rudra in dual form)
Chandas: Mixed; Atharvanic triṣṭubh/jagatī tendency with rubric
《阿闼婆吠陀》4.28 为奉献于婆伐—舍尔伐（鲁陀罗之双身并尊）的解缚释罪之颂，旨在从祭主的整个领域中松解并解除 pāpa／aṃhas——道德之过、缠缚之苦与诸般灾厄。诗中反复申明鲁陀罗二尊的双重主权遍及“二足与四足”，使此咒既能疗护家室，又能保全畜群。此颂亦将鲁陀罗的威烈转向外敌，祈请二尊击破仇怨、隐秘邪术或战祸所生之威胁，从而复归吉祥的秩序。
Mantras
Mantra 1
पापमोचनम् । भवा॑शर्वौ म॒न्वे वां॒ तस्य॑ वित्तं॒ ययो॑र्वामि॒दं प्र॒दिशि॒ यद् वि॒रोच॑ते । याव॒स्ये॑शा॑थे द्वि॒पदो॒ यौ चतु॑ष्पद॒स्तौ नो॑ मुञ्चत॒मंह॑सः
【解罪之咒】婆伐（Bhava）与舍尔伐（Śarva）啊，我知此“解罪”之力归于你们——你们二位在四方诸界显耀发光；你们有主宰之能，能护佑两足与四足。愿你们解除我们之苦难与罪咎（aṃhas）。
Mantra 2
ययो॑रभ्यभ्व॒ उ॒त यद् दू॒रे चि॒द् यौ वि॑दि॒तावि॑षु॒भृता॒मसि॑ष्ठौ । याव॒स्येशा॑थे द्वि॒पदो॒ यौ चतु॑ष्पद॒स्तौ नो॑ मुञ्चत॒मंह॑सः
汝二位，能攻逼强敌，亦能及于遥远之处；汝二位，在持投射之器者中著名，最为锋利如剑。汝二位主宰此人之两足者与四足者；愿汝二位解脱我等离诸苦厄与罪咎（aṃhas）。
Mantra 3
स॒ह॒स्रा॒क्षौ वृ॑त्र॒हना॑ हुवे॒हं दू॒रेग॑व्यूती स्तु॒वन्ने॑म्यु॒ग्रौ। याव॒स्येशा॑थे द्वि॒पदो॒ यौ चतु॑ष्पद॒स्तौ नो॑ मुञ्चत॒मंह॑सः
我以赞颂呼请那千眼者、诛伏弗利陀罗者（Vṛtra-hanā）——那二位猛烈者；其救护远行遍及，环护如周匝之缘。汝二位主宰此人之两足者与四足者；愿汝二位解脱我等离诸苦厄与罪咎（aṃhas）。
Mantra 4
यावा॑रे॒भाथे॑ ब॒हु सा॒कमग्रे॒ प्र चेद॑स्रा॑ष्ट्रमभि॒भां जने॑षु । याव॒स्येशा॑थे द्वि॒पदो॒ यौ चतु॑ष्पद॒स्तौ नो॑ मुञ्चत॒मंह॑सः
你们二位同在、先行，能驱退众多灾厄；在诸族民中施展你们持兵的威力。你们主宰此人之两足与四足者——请将我们从苦厄（aṃhas）中解脱。
Mantra 5
ययो॑र्व॒धान्नाप॒पद्य॑ते॒ कश्च॒नान्तर्दे॒वेषू॒त मानु॑षेषु । याव॒स्येशा॑थे द्वि॒पदो॒ यौ चतु॑ष्पद॒स्तौ नो॑ मुञ्चत॒मंह॑सः
你们的击杀之下，无论在诸神之间或在人间，都无人能逃脱。你们主宰此人之两足与四足者——请将我们从苦厄（aṃhas）中解脱。
Mantra 6
यः कृ॑त्या॒कृन्मू॑ल॒कृद् या॑तु॒धानो॒ नि तस्मि॑न् धत्तं॒ वज्र॑मु॒ग्रौ। याव॒स्येशा॑थे द्वि॒पदो॒ यौ चतु॑ष्पद॒स्तौ नो॑ मुञ्चत॒मंह॑सः
凡作kṛtyā者、行“断根”之术者、yātudhāna（妖魅食人者）——哦你们二位凶猛者，请把雷霆之杵（vajra）安置在他身上。你们主宰此人之两足与四足者——请将我们从苦厄（aṃhas）中解脱。
Mantra 7
अधि॑ नो ब्रूतं॒ पृत॑नासूग्रौ॒ सं वज्रे॑ण सृजतं॒ यः कि॑मी॒दी। स्तौमि॑ भवाश॒र्वौ ना॑थि॒तो॑ जो॑हवीमि॒ तौ नो॑ मुञ्चत॒मंह॑सः
在诸战阵之中，请你们为我们发言显威，你们这两位凶猛者；以金刚之雷击掷倒那“Kiṃīdin”（不论他是谁）。我赞颂婆伐（Bhava）与舍尔瓦（Śarva）；在困厄之时我一再呼唤他们：请你们把我们从苦厄与罪垢（aṃhas）中解脱。
Frequently Asked Questions
Here pāpa is ‘fault/sin’ in the sense of a burden that attracts trouble, and aṃhas is a binding distress—calamity, anxiety, or affliction. The hymn asks Bhava–Śarva to ‘loosen’ and remove both.
Atharvanic protection is household-wide: the patron’s welfare includes family, workers, and livestock. By naming “two-footed and four-footed,” the hymn claims Rudra’s guardianship over the entire economic and ritual domain.
Kimīdin is a hostile, often occult or pest-like agent—something that ‘does harm’ in hidden ways. The hymn asks Rudra’s paired force to identify and strike down that threat, whether it is an enemy, sorcery, or an unseen affliction.
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