
Sukta 1.133
Gautama Rāhūgaṇa (traditional attribution for RV 1.133)
Indra
Anuṣṭubh (probable for this short verse; exact metrical assignment may vary by recension analysis)
本颂为护佑之祈请,召唤因陀罗——不可抗拒的战士——摧碎敌对势力,尤其是潜伏于隐秘处的夜叉之力(yātu:巫术、惑乱与颠倒之影响)。诗人祈求因陀罗践踏、斩断并驱逐这些黑暗的结阵,同时坚固祭主的“广大护卫”,并愿他携可怖的兵器与三乘七之威能前来。
Mantra 1
उभे पुनामि रोदसी ऋतेन द्रुहो दहामि सं महीरनिन्द्राः । अभिव्लग्य यत्र हता अमित्रा वैलस्थानं परि तृळ्हा अशेरन् ॥
我以ṛta(宇宙正法)净化两界;我焚尽欺诳;我使那无因陀罗的广大境域归于正序。于彼处,我跃击其上,敌寇被击杀;他们在岩石之座周围,粉碎而卧。
Mantra 2
अभिव्लग्या चिदद्रिवः शीर्षा यातुमतीनाम् । छिन्धि वटूरिणा पदा महावटूरिणा पदा ॥
即使他们向你猛扑而来,执石者啊,也要击其巫魅之众的头颅。以你践踏之足斩断他们——以你伟大的践踏之足。
Mantra 3
अवासां मघवञ्जहि शर्धो यातुमतीनाम् । वैलस्थानके अर्मके महावैलस्थे अर्मके ॥
噢,摩伽梵(因陀罗)啊,击倒并从我们这里驱逐那由yātu之力结成的密集军阵——那扭曲意志的诸聚;无论它们潜伏于近处的裂隙,或藏身于更大的罅隙;愿黑暗不留任何藏匿之所。
Mantra 4
यासां तिस्रः पञ्चाशतोऽभिव्लङ्गैरपावपः । तत्सु ते मनायति तकत्सु ते मनायति ॥
那些拥有“三与五十”(多重繁衍)之力者,你以反击之冲刺将其驱散;这正是你的意向,你的意志——是的,这就是你的意向:粉碎那不断增殖的扭曲者之聚。
Mantra 5
पिशङ्गभृष्टिमम्भृणं पिशाचिमिन्द्र सं मृण । सर्वं रक्षो नि बर्हय ॥
噢,因陀罗啊,将那piśāci之力——黄褐闪耀、膨胀的遮蔽者——合力碾碎并击破;拔除并连根铲尽一切rakṣas之形阵。
Mantra 6
अवर्मह इन्द्र दादृहि श्रुधी नः शुशोच हि द्यौः क्षा न भीषाँ अद्रिवो घृणान्न भीषाँ अद्रिवः । शुष्मिन्तमो हि शुष्मिभिर्वधैरुग्रेभिरीयसे । अपूरुषघ्नो अप्रतीत शूर सत्वभिस्त्रिसप्तैः शूर सत्वभिः ॥
因陀罗啊,请在我们之中坚固那伟大的护持之力;垂听我们。执石者啊,天与地并不畏惧;炽热的光焰也不畏惧你,执石者。因为你最具雄力,携雄力与可畏的武器奋进。诛灭无魂者、不可战胜的英雄啊,凭你那三七之众的威能而来,英雄啊,凭你那三七之众的威能。
Mantra 7
वनोति हि सुन्वन्क्षयं परीणसः सुन्वानो हि ष्मा यजत्यव द्विषो देवानामव द्विषः । सुन्वान इत्सिषासति सहस्रा वाज्यवृतः । सुन्वानायेन्द्रो ददात्याभुवं रयिं ददात्याभुवम् ॥
榨取苏摩者确能赢得居所,并越过围困的贫乏而得安稳的增益;榨取者确实行祭,并击倒诸神之憎者、内里的憎者。榨取苏摩者渴求千倍的胜力与丰盈;赐予榨取者者,因陀罗赐下“遍成”的财富,赐下“遍成”的富饶。
The hymn opens with a martial call to Indra to confront and disable hostile, sorcerous forces even when they ‘leap upon’ the worshipper.
It intensifies into vivid imagery of trampling, cutting down, and expelling yātu-hosts from every hidden fissure or refuge, leaving no concealment for darkness.
A peak appeal asks Indra to strengthen the ‘great protection’ in us and to advance with his most forceful, terrible weapons—unconquered and fully empowered.
The hymn resolves by affirming Indra’s superior might and summoning his victorious energies (including the thrice-seven powers) to secure lasting safety and triumph.
अभिव्लग्या चिदद्रिवः शीर्षा यातुमतीनाम् । छिन्धि वटूरिणा पदा महावटूरिणा पदा ॥अवासां मघवञ्जहि शर्धो यातुमतीनाम् । वैलस्थानके अर्मके महावैलस्थे अर्मके ॥satvabhis trisaptaiḥ
It asks Indra to protect the worshipper by crushing and driving away hostile forces—especially yātu-powers (sorcery or perverting influences) that hide in secret places.
In this context, yātu refers to harmful, deceptive, or sorcerous powers—forces that distort intention and cause trouble, whether seen or unseen.
It is a poetic way of describing a complete set of victorious energies or strengths—Indra is invoked to arrive with fully multiplied power for protection and triumph.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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