
Rishi: Traditionally Atharvanic/Angirasa attribution for coercive charms (hymn-level tradition varies by anukramaṇī)
Devata: Āsurī (personified coercive power) / Vaśīkaraṇa-śakti
Chandas: Anuṣṭubh (predominant in this section)
《阿闼婆吠陀》7.38是一首简短的vaśīkaraṇa(强制性的吸引/摄心)赞歌,用于女性仪式中,以挽回或稳固丈夫/情人,并使其爱意专一。其法门是祈请阿修梨(Āsurī)作为人格化的“系缚之力”,能令因陀罗亦被“降伏”,继而把同样的制伏力量施加于目标的心意、言语与社交行为之上。
Mantra 1
केवलः पतिः। इ॒दं ख॑नामि भेष॒जं मां॑प॒श्यम॑भिरोरु॒दम्। प॒रा॒य॒तो नि॒वर्त॑नमाय॒तः प्र॑ति॒नन्द॑नम्
唯夫:此药我掘取而出——愿彼望我而呼号思我;使远去者回返,使来归者得我欣然迎纳。
Mantra 2
येना॑ निच॒क्र आ॑सु॒रीन्द्रं॑ दे॒वेभ्य॒स्परि॑ । तेना॒ नि कु॑र्वे॒ त्वाम॒हं यथा॒ तेऽसा॑नि॒ सुप्रि॑या
以阿苏丽(Asurī)使因陀罗(Indra)屈伏、并将他从诸天神中隔绝的那种力量——我亦以同一力量制伏你,使我于你成为至爱、极其可亲。
Mantra 3
प्र॒तीची॒ सोम॑मसि प्र॒तीच्यु॒त सूर्य॑म्। प्र॒तीची॒ विश्वा॑न् दे॒वान् तां त्वा॒च्छाव॑दामसि
你转向此方,面向苏摩(Soma);也转向此方,面向太阳;又转向此方,面向一切天神——你既如此转向,我们便向你呼唤、宣告。
Mantra 4
अ॒हं व॑दामि॒ नेत् त्वं स॒भाया॒मह॒ त्वं वद॑ । ममेदस॒स्त्वं केव॑लो॒ नान्यासां॑ की॒र्तया॑श्च॒न
我发言——你在会众中不可发言;我发言,你只当依命而言。你唯独属于我;对别的女子,连提及其名也不可。
Mantra 5
यदि॒ वासि॑ तिरोज॒नं यदि॑ वा न॒द्यऽस्ति॒रः । इ॒यं ह॒ मह्यं॒ त्वामोष॑धिर्ब॒द्ध्वेव॒ न्यान॑यत्
无论你住在众人之外,或停在河这边——此药草确为我把你带到这里来,仿佛已将你牢牢缚住而牵引。
It is used for vaśīkaraṇa and reconciliation: to turn back an absent/estranged husband or lover and make his affection exclusive to the speaker.
Here Āsurī is a personified coercive power (śakti) used for binding and attraction. The hymn treats her as an operative force that can subdue resistance and redirect loyalty.
The text mentions a ‘bheṣaja’ that is dug up, but it does not name the plant. In practice, traditions may select a local plant or use the dug earth/root-piece as the charm-medium.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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