
Rishi: Atharvanic tradition (rakṣoghna seer; specific r̥ṣi not stated in the provided excerpt)
Devata: Rakṣas/Piśāca/Kravyād (as adversaries); the effective agent is the mantra’s ‘sahas’ (coercive power)
Chandas: Anuṣṭubh (probable; common for AV apotropaic verses)
《阿闼婆吠陀》4.36 为一首“灭罗刹—咒诅驱邪”(rakṣoghna–abhicārika)之歌,用以加固家宅的界限,抵御夜间游行的掠食者——罗刹(rakṣas)、食尸鬼(piśāca)与食生肉者(kravyād),尤指新月之夜出没者。诗中以毗湿瓦那罗之火(Agni Vaiśvānara)的炽焰驱逐,并辅以咒语之“sahas”(强制之力、威迫之势);末段更借尼利提(Nirṛti,毁灭/不祥之神格)施以缚束与败坏,意在焚烧、压伏并拘禁一切敌对的逼近。
Mantra 1
सत्यौजा अग्निः। तान्त्स॒त्यौजाः॒ प्र द॑हत्व॒ग्निर्वै॑श्वान॒रोवृषा॑ । यो नो॑ दुर॒स्याद् दिप्सा॒च्चाथो॒ यो नो॑ अराति॒यात्
阿耆尼(Agni)具真实之力。愿真实强力的毗湿瓦那罗(Vaiśvānara)之火——雄牛——焚烧驱除他们:凡欲加害于我者,凡欲侵害者,以及凡怀敌意来犯者。
Mantra 2
यो नो॒ दिप्स॒ददि॑प्सतो॒ दिप्स॑तो॒ यश्च॒ दिप्स॑ति । वै॒श्वा॒न॒रस्य॒ दंष्ट्र॑योर॒ग्नेरपि॑ दधामि॒ तम्
凡欲加害于我等者——或未害、或正害、以及一切行害之人——我皆置彼于毗湿瓦那罗(Vaiśvānara)阿耆尼之獠牙之间。
Mantra 3
य आ॑ग॒रे मृ॒गय॑न्ते प्रतिक्रो॒शेऽमावा॒स्ये। क्र॒व्यादो॑ अ॒न्यान् दिप्स॑तः॒ सर्वां॒स्तान्त्सह॑सा सहे
凡在宅邸周遭潜行狩猎者,于警呼之时,于无月夜(新月夜)——那些噬肉之徒,贪求他人为猎物者;我以纯然之力,尽皆制伏。
Mantra 4
सहे॑ पिशा॒चान्त्सह॑सैषां॒ द्रवि॑णं ददे । सर्वा॑न् दुरस्य॒तो ह॑न्मि॒ सं म॒ आकू॑तिरृद्यताम्
我以威力制伏诸毕舍遮(Piśāca);其财物我摄取归己。凡怀恶念者我皆击倒:愿我之意向凝聚一致,并得成就。
Mantra 5
ये दे॒वास्तेन॒ हास॑न्ते॒ सूर्ये॑ण मिमते ज॒वम्। न॒दीषु॒ पर्व॑तेषु॒ ये सं तैः प॒शुभि॑र्विदे
诸神以此而得胜欢笑者,以太阳量定并安排迅疾者——在诸河中者,在诸山上者——与那些神及其群畜同在,我为自己赢得牛群与生灵之财。
Mantra 6
तप॑नो अस्मि पिशा॒चानां॑ व्या॒घ्रो गोम॑तामिव । श्वानः॑ सिं॒हमि॑व दृ॒ष्ट्वा ते न वि॑न्दन्ते॒ न्यञ्च॑नम्
我乃焚灼毗舍遮(Piśāca)者——于畜群丰盛者中如虎。彼等如犬见狮,便寻不着潜伏之处,也不得入内、无从侵入。
Mantra 7
न पि॑शा॒चैः सं श॑क्नोमि॒ न स्ते॒नैर्न व॑न॒र्गुभिः॑ । पि॒शा॒चास्तस्मा॑न्नश्यन्ति॒ यम॒हं ग्राम॑मावि॒शे
我不与毗舍遮(Piśāca)相交,不与盗贼相交,也不与林中劫掠者相交。因此,我所进入的那座村落,毗舍遮便从那里消散遁去。
Mantra 8
यं ग्राम॑मावि॒शत॑ इ॒दमु॒ग्रं सहो॒ मम॑ । पि॒शा॒चास्तस्मा॑न्नश्यन्ति॒ न पा॒पमुप॑ जानते
无论此我之猛烈而有力之威势进入何村,从彼处诸毗舍遮(Piśāca)皆奔散消失;亦不得近于恶。
Mantra 9
ये मा॑ क्रो॒धय॑न्ति लपि॒ता ह॒स्तिनं॑ म॒शका॑ इव । तान॒हं म॑न्ये॒ दुर्हि॑ता॒न् जने॒ अल्प॑शयूनिव
凡激我之怒者——喋喋不休之徒——如蚊蚋扰象;彼等我视为在人间安置不善者,如栖处狭陋、卧榻浅薄之生灵。
Mantra 10
अ॒भि तं निरृ॑तिर्धत्ता॒मश्व॑मिवाश्वाभि॒धान्या॑ । म॒ल्वो यो मह्यं॒ क्रुध्य॑ति॒ स उ॒ पाशा॒न्नमु॑च्यते
愿尼梨提(Nirṛti,毁灭与厄运之女神)扑向他,如同给马套上缰勒与马笼头。那对我发怒的摩尔瓦人(Malva)——确实不得从绳套中解脱。
It is used to protect the home from nocturnal threats—rakṣas, piśācas, kravyāds, and hostile prowlers—by burning them out through Agni and overpowering them through mantric force.
Amāvāsyā is treated as a liminal time when harmful beings and human malice are thought to move more freely; the hymn targets exactly that night-time vulnerability near the homestead.
Both: it begins as apotropaic protection (rakṣoghna) through Agni’s burning, and it culminates in a binding/constraint act by invoking Nirṛti’s noose so the adversary cannot escape restraint.
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