Sukta 36
Sukta 2.36
Vasiṣṭha (traditional attribution for RV 2.36 within the Vasiṣṭha family corpus of Maṇḍala 2)
Triṣṭubh (probable for RV 2.36; requires metrical verification against pada counts)
RV 2.36 frames a Soma-yajña invitation in which Indra (and associated royal divinities) are urged to come, take their seats, and drink the honeyed Soma apportioned through the priestly offices. The hymn blends vivid pressing imagery—cows/rays and waters “milked” by the stones—with precise ritual cues (Hotṛ, Āgnīdhra, Praśāstṛ), presenting the sacrifice as an ordered channel that awakens the gods and releases strength, mastery, and right command.
In this hymn
Addressed to
Mantras
Mantra 1
तुभ्यं हिन्वानो वसिष्ट गा अपोऽधुक्षन्त्सीमविभिरद्रिभिर्नरः । पिबेन्द्र स्वाहा प्रहुतं वषट्कृतं होत्रादा सोमं प्रथमो य ईशिषे ॥
इंद्र के लिए लोग जोश में आके सोम निकालते हैं। गाय जैसी रोशनी और पानी उसके लिए मिलता है। पत्थर से पिस के और लोगों की मेहनत से यह सब होता है। इंद्र, तुम सोम पियो, यह स्वहा के साथ दिया गया है। पहले तुम ही हो जो सबसे ऊपर बैठ के हुकुम चलाते हो।
Mantra 2
यज्ञैः सम्मिश्लाः पृषतीभिॠष्टिभिर्यामञ्छुभ्रासो अञ्जिषु प्रिया उत । आसद्या बर्हिर्भरतस्य सूनवः पोत्रादा सोमं पिबता दिवो नरः ॥
यज्ञ के साथ मिलकर यह ताकतें आती हैं। चमकदार है और अच्छे हथियार ले के आती हैं। भरत के बेटे, आओ और पवित्र आसन पर बैठो। सोम पियो जो पूजा में दिया गया है, तुम देवता हो आसमान के।
Mantra 3
अमेव नः सुहवा आ हि गन्तन नि बर्हिषि सदतना रणिष्टन । अथा मन्दस्व जुजुषाणो अन्धसस्त्वष्टर्देवेभिर्जनिभिः सुमद्गणः ॥
हमारे पास आओ, जैसे अपने घर आओ। पवित्र आसन पर बैठो और खुश रहो। जो रस निकला है उसको स्वीकारो। त्वष्टा, तुम देवता हो, हमारे अंदर अच्छा बनने का काम करो।
Mantra 4
आ वक्षि देवाँ इह विप्र यक्षि चोशन्होतर्नि षदा योनिषु त्रिषु । प्रति वीहि प्रस्थितं सोम्यं मधु पिबाग्नीध्रात्तव भागस्य तृप्णुहि ॥
हे पंडित, देवियों को यहाँ बुलाओ और पूजा करो। तुम होता हो, इसलिए तीन जगह बैठो। सोम की मीठी रस पियो जो सामने रखा है। अग्नि के पास से अपना हिस्सा लो और खुश हो जाओ।
Mantra 5
एष स्य ते तन्वो नृम्णवर्धनः सह ओजः प्रदिवि बाह्वोर्हितः । तुभ्यं सुतो मघवन्तुभ्यमाभृतस्त्वमस्य ब्राह्मणादा तृपत्पिब ॥
यह सब इंद्र के लिए है। इससे तुम्हारी ताकत बढ़ती है, तुम्हारे हाथों में शक्ति आती है। सोम तुम्हारे लिए निकाला है, तुम्हारे लिए लाया है। इस ब्रह्मन से पियो और खुश हो जाओ।
Mantra 6
जुषेथां यज्ञं बोधतं हवस्य मे सत्तो होता निविदः पूर्व्या अनु । अच्छा राजाना नम एत्यावृतं प्रशास्त्रादा पिबतं सोम्यं मधु ॥
दोनों राजा, यह यज्ञ पसंद करो और मेरी आवाज़ सुनो। होता पुराने नियम के हिसाब से बैठा है। तुम दोनों को प्रणाम है, तुम्हारी तरफ से आया है। प्रशस्त्री के बोल से सोम की मीठी रस पियो।
Inside Sukta 36
How it unfolds
- Where it opens
The hymn opens with dynamic preparation: Soma is pressed and ‘milked’ for Indra, and the god is urged to drink the offering validated by ritual acclamation.
- Development
Attention moves from mythic-sacral imagery (cows/waters, pressing stones, striving men) to explicit liturgical choreography—invitation, seating, and reception—through named priestly functions.
- Climax
The pivotal moment is the formal arrival and enthronement in the ‘three seats’ and the immediate command to drink the prepared honeyed Soma as the deity’s rightful portion.
- Where it settles
The hymn concludes by urging the royal divinities to take delight, awaken to the summons, and drink by the authoritative priestly word, sealing participation and satisfaction in the rite.
The deity: Indra
- In the VedaHe is approached as the first in mastery (prathamo ya īśiṣe), the one who takes initiative and command when rightly invoked.
- Cosmic functionHe embodies victorious force that breaks obstruction, releases the life-giving waters/cows (light and abundance), and safeguards the community by empowering right action through the sacrificial exchange.
- Inner significanceIndra signifies awakened will and courageous clarity—the inner capacity to overcome inertia and obstruction, to ‘release the waters’ of energy and insight when the mind is properly concentrated (Soma) and guided by disciplined speech (mantra).
The seer
- VasiṣṭhaVasiṣṭha gotra (Vasiṣṭha family corpus of Maṇḍala 2) · One of the foremost ṛṣis of the Rig Veda, celebrated as a paradigmatic seer-priest (brahman/Hotṛ voice) whose hymns integrate spiritual insight with exact sacrificial practice; later tradition strongly associates him with royal counsel and the preservation of sacred order (ṛta).
Famous verses
prathamo ya īśiṣe
yoniṣu triṣu
जुषेथां यज्ञं बोधतं हवस्य मे सत्तो होता निविदः पूर्व्या अनु । अच्छा राजाना नम एत्यावृतं प्रशास्त्रादा पिबतं सोम्यं मधु ॥Attributes of the deity
- Might and victory (vīrya)
- Swift response to invocation
- Soma-loving and sacrifice-confirming
- Releaser of waters/light (symbolic abundance)
- Lordly command and initiative (īśiṣe)
- Protector of order through strength
Also by this seer
- Large portion of Rig Veda Maṇḍala 7 traditionally attributed to Vasiṣṭha and his lineage
- Multiple hymns in Rig Veda Maṇḍala 2 attributed to the Vasiṣṭha family
- Vasiṣṭha is a prominent figure across Itihāsa-Purāṇa traditions as a royal preceptor and sage
The rite, step by step
- Soma is pressed with adri-stones; the ‘milking’ imagery (cows/waters) marks the extraction and purification of the drink.
- Hotṛ recites the inviting/empowering mantra; oblation is offered with svāhā and sealed with vaṣaṭ (formal confirmation).
- The officiant calls the gods to come and ‘sit in the three seats’ (yoniṣu triṣu), establishing divine presence in the ritual space.
- Portioned Soma is presented: the deity is invited to receive what is set forth (prasthita) and drink the honeyed Soma (somyaṃ madhu).
- Priestly distribution is signaled: drinking ‘from the Āgnīdhra’s portion’ and later ‘from the Praśāstṛ’s word,’ highlighting ordered liturgical roles.
- Closing invitation: the ‘two kings’ are urged to delight in the sacrifice and awaken to the call, completing the circuit of offering → reception → satisfaction.
Offerings
- Pressed Soma (somyaṃ madhu)
- Invocatory formulas (svāhā, vaṣaṭ) accompanying the offering
- Ancillary oblations customary to Soma rites (e.g., ghee/clarified butter in the broader rite context)
Frequently Asked Questions
It is primarily an invitation hymn within the Soma sacrifice, urging Indra (and associated royal divinities) to come, take their seat, and drink the prepared Soma portion.
Because the Soma-yajña is a coordinated rite: each priest has a defined role, and the hymn marks that the offering and the deity’s reception are validated through these offices and their authorized speech.
It describes Soma as a sweet, exhilarating sacred drink—both a literal pressed offering and a symbol of concentrated vitality and inspiration that empowers Indra and the rite itself.
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