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Rishi: Atharvanic/Angiras-type attribution (hymn-level tradition; specific r̥ṣi uncertain from the given excerpt alone)
Devata: Agni (ghora), with Manyu (wrath) as operative power
Chandas: Anuṣṭubh (probable; short pādas consistent with AV anuṣṭubh usage)
这首简短的阿毗遮利迦(Abhicārika)赞歌是一种强制性的咒法,旨在通过仪式性地“捆缚”敌对之人(或恶性势力)的双臂与口舌,使其行动瘫痪、言语噤止,并令其祭祀之效力崩解。赞歌召唤处于可怖(ghorá)相的火神阿耆尼,以“忿怒”(Manyu)为运作之力,击毁对手的供献(havis/酥油ājya),阻断其仪式达成与圆满。
Mantra 1
शत्रुदमनम्। यत् किं चा॒सौ मन॑सा॒ यच्च॑ वा॒चा य॒ज्ञैर्जु॒होति॑ ह॒विषा॒ यजु॑षा । तन्मृ॒त्युना॒ निरृ॑तिः संविदा॒ना पु॒रा स॒त्यादाहु॑तिं हन्त्वस्य
那人无论以心、以言,或以祭祀、以供物、以yajus祭辞所奉献的一切——愿与死亡结盟的尼利提(Nirṛti)在其供献尚未成就为真实有效之前,先行击碎、毁灭之。
Mantra 2
या॒तु॒धाना॒ निरृ॑ति॒रादु॒ रक्ष॒स्ते अ॑स्य घ्न॒न्त्वनृ॑तेन स॒त्यम्। इन्द्रे॑षिता दे॒वा आज्य॑मस्य मथ्नन्तु॒ मा तत् सं पा॑दि॒ यद॒सौ जु॒होति॑
愿夜叉女(yātudhāna)、尼利提(Nirṛti)与罗刹(rākṣas)以虚妄击毁此人的真实。愿诸天在因陀罗(Indra)驱策下搅乱他的酥油(ājya);愿那远处之人所献的祭供不得圆满成就。
Mantra 3
अ॒जि॒रा॒धि॒रा॒जौ श्ये॒नौ सं॑पा॒तिना॑विव । आज्यं॑ पृतन्य॒तो ह॑तां॒ यो नः॒ कश्चा॑भ्यघा॒यति॑
如两只隼,迅疾而为王者,同下俯冲;愿它们击倒那争战之人的酥油(ājya)——凡对我们怀恶意者,皆如是。
Mantra 4
अपा॑ञ्चौ त उ॒भौ बा॒हू अपि॑ नह्याम्या॒स्यऽम्। अ॒ग्नेर्दे॒वस्य॑ म॒न्युना॒ तेन॑ तेऽवधिषं ह॒विः
我使你两臂向后,缚于此人身上。我以天神阿耆尼(Agni)的忿怒——以此击打你;你的祭供已被击落。
Mantra 5
अपि॑ नह्यामि ते बा॒हू अपि॑ नह्याम्या॒स्यऽम्। अ॒ग्नेर्घो॒रस्य॑ म॒न्युना॒ तेन॑ तेऽवधिषं ह॒विः
我紧缚你的双臂;我紧缚你的口。以阿耆尼(Agni)可怖的忿怒——凭此我以供献之祭品击倒你。
It is used to restrain a hostile person or force—binding their ability to act (arms) and speak (mouth)—and to prevent an opponent’s ritual offering from succeeding.
Agni is invoked in a fierce, punitive form, and Manyu (wrath) is the energizing power that ‘strikes down’ the opponent and nullifies their oblation.
No. The text’s implied essentials are a simple oblation (havis/ājya, typically ghee) and a binding cord to enact the mantra’s ‘I bind’ statements; the rest is gesture and recitation.
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