
Sukta 1.20
Medhātithi Kāṇva (traditional for RV 1.20, associated with the R̥bhus/Indra complex in the hymn)
Primarily Indra (opening frames the hymn-offering for divine manifestation; subsequent verses involve Indra and the R̥bhus)
Gāyatrī
这首伽耶特丽体赞歌锻造颂词(stoma),召请因陀罗在祭祀与人的器皿中“诞生”——即显现其临在——作为最善于安置财宝者。继而,祈请扩展为诸神力的协同降临:因陀罗与马鲁特众、以及王者阿底提耶诸神同来;并追忆梨布众以“正当的工艺/正作”(right workmanship)为典范,凭此在诸神中赢得受尊崇的祭分。
Mantra 1
अयं देवाय जन्मने स्तोमो विप्रेभिरासया । अकारि रत्नधातमः ॥
此颂歌为神圣之诞生而作:诸贤以炽热的冲动铸成;最能安置宝藏于我等之内——以言语之形构,预备神在人的器皿中来成。
Mantra 2
य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी । शमीभिर्यज्ञमाशत ॥
凡以言辞相轭、为因陀罗编织颂语者;以心意雕琢其两匹光辉之骏马者——他们凭善巧而调和的功业,得达祭祀,进入有序之行,使光明威力之主得以下降。
Mantra 3
तक्षन्नासत्याभ्यां परिज्मानं सुखं रथम् । तक्षन्धेनुं सबर्दुघाम् ॥
他们为那萨提亚(Nāsatyas)雕琢一乘平稳而远行的安乐战车;他们又雕琢一头永不枯竭、乳流不绝之母牛——为旅程造就迅疾之具与滋养之流。
Mantra 4
युवाना पितरा पुनः सत्यमन्त्रा ऋजूयवः । ऋभवो विष्ट्यक्रत ॥
梨婆(R̥bhus)使那两位父母复归青春——行道端直者,持守真实咒语者;他们成就其有序之技艺与主宰之业,更新了存在的根基。
Mantra 5
सं वो मदासो अग्मतेन्द्रेण च मरुत्वता । आदित्येभिश्च राजभिः ॥
愿你们的欢喜沉醉汇聚而来——与因陀罗同在,与具马鲁特之力者同在,并与诸王者阿底提耶同在。
Mantra 6
उत त्यं चमसं नवं त्वष्टुर्देवस्य निष्कृतम् । अकर्त चतुरः पुनः ॥
又那只新的圣杯——由神匠特瓦什特里所造——他们再度把它分作四份。
Mantra 7
ते नो रत्नानि धत्तन त्रिरा साप्तानि सुन्वते । एकमेकं सुशस्तिभिः ॥
请为我们——为那榨取苏摩者——安置你们的珍宝:三重、七重;并以善颂之辞,使每一份赐予各各分明而至。
Mantra 8
अधारयन्त वह्नयोऽभजन्त सुकृत्यया । भागं देवेषु यज्ञियम् ॥
于是,火焰的负载者支撑起(祭祀的)作业;凭着善成之功,他们在诸神中分得应得之分——那真正合于祭献、合于神圣之生的祭分。
Its main purpose is to make a powerful hymn of praise that brings Indra into manifest presence in the sacrifice, and to gather supporting deities so the rite becomes effective and prosperity-giving.
In Vedic usage, “birth” can mean the deity’s arising or becoming present through the rite—when inspired speech and offering make the divine power active in the human and ritual space.
The R̥bhus are divine artisans famed for perfect skill and ‘right workmanship.’ The hymn’s closing idea echoes their model: by accomplished work one gains a rightful share among the gods—meaning the sacrifice succeeds and becomes truly yajñiya (fit for offering).
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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