Sukta 122
Rishi: Atharvanic/Aṅgirasa tradition (specific r̥ṣi not stated in the provided excerpt; requires Anukramaṇī check).
Devata: Indra (marutvat) as boon-granter; implicitly the consecratory power of abhiṣeka.
Chandas: Likely Anuṣṭubh (requires metrical verification against full pada-count).
本颂歌交织了布施（dāna）的伦理、祖先功德向上延展的“线索”，以及祭祀（yajña）引向天界的推动力，最终汇聚为一种近似灌顶（abhiṣeka）的祝圣仪式，祈请与马鲁特同在的因陀罗赐予所求之福。其效力在于使社会—宗教行动（施与、祭司的中介、献祭）与祝圣性的洒水之举相契合，以此封印繁荣、护佑与吉祥的地位。故此颂作为“增益—成礼”护符而运作：在婆罗门仪轨的护持之下，既授权现世的成功，也确保通往彼岸的稳妥道路。
Mantras
Mantra 1
तृतीयो नाकः। ए॒तं भा॒गं परि॑ ददामि वि॒द्वान् विश्व॑कर्मन् प्रथम॒जा ऋ॒तस्य॑ । अ॒स्माभि॑र्द॒त्तं ज॒रसः॑ प॒रस्ता॒दच्छि॑न्नं॒ तन्तु॒मनु॒ सं त॑रेम
第三重天界：此份我以知者之身奉献——噢，毗湿瓦羯曼（Viśvakarman），秩序（ṛta）之初生者。愿我们所献、超越衰老之彼岸者——循那不断之线（tantu），得以全然渡越。
Mantra 2
त॒तं तन्तु॒मन्वेके॑ तरन्ति॒ येषां॑ द॒त्तं पित्र्य॒माय॑नेन । अ॒ब॒न्ध्वेके॒ दद॑तः प्र॒यच्छ॑न्तो॒ दातुं॒ चेच्छिक्षा॒न्त्स स्व॒र्ग ए॒व
沿着那已张开的丝线，有人得以渡越——那些依循祖灵（Pitṛ）之道而获赐供施者。另有人虽无亲族，却仍施与、分与；若他们愿学习布施——对他们而言，天界确实存在。
Mantra 3
अ॒न्वार॑भेथामनु॒संर॑भेथामे॒तं लो॒कं श्र॒द्दधा॑नाः सचन्ते । यद् वां॑ प॒क्वं परि॑विष्टम॒ग्नौ तस्य॒ गुप्त॑ये दम्पती॒ सं श्र॑येथाम्
其后当执持，当同执持：怀着信心者依附此世。你们二人那已熟的供品置于火（Agni）中——为使其得以守护，夫妇啊，你们当同来依止。
Mantra 4
य॒ज्ञं यन्तं॒ मन॑सा बृ॒हन्त॑म॒न्वारो॑हामि॒ तप॑सा॒ सयो॑निः । उप॑हूता अग्ने ज॒रसः॑ प॒रस्ता॑त् तृ॒तीये॒ नाके॑ सध॒मादं॑ मदेम
祭祀前行，心意广大——我以热力（tapas）登临其上，同源同座。阿耆尼（Agni）啊，既被召请，超越衰老之彼岸；愿我们在第三重天穹，于共同的宴席中欢悦。
Mantra 5
शु॒द्धाः पू॒ता यो॒षितो॑ य॒ज्ञिया॑ इ॒मा ब्र॒ह्मणां॒ हस्ते॑षु प्रपृ॒थक् सा॑दयामि । यत्का॑म इ॒दम॑भिषि॒ञ्चामि॑ वो॒ऽहमिन्द्रो॑ म॒रुत्वा॒न्त्स ददातु॒ तन्मे॑
这些妇女，纯净、洁除，堪为祭祀；我将她们分别安置在婆罗门们的手中。以我所怀之愿，我把此物洒洒于你们；愿因陀罗（Indra）偕同马鲁特（Marut）赐予我那同一愿望之成就。
Frequently Asked Questions
It is used for prosperity and consecratory protection—especially in contexts resembling abhiṣeka—so that a stated desire is granted and auspicious fortune is stabilized through priestly mediation and right giving.
The ‘thread’ is a metaphor (and sometimes a ritual token) for continuity: the merit-path connected with the Fathers and sustained by dāna. It signals that giving creates a reliable passage toward svarga.
Indra ‘with the Maruts’ (Indra Marutvat) is explicitly asked to bestow the intended boon, making him the hymn’s decisive boon-granting power at the consecratory moment.
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