Rig Veda Sukta 2
Mandala 1Sukta 29 Mantras

Sukta 2

Sukta 1.2

Rishi

Madhucchandas Vaiśvāmitra

Devata

Vāyu

Chandas

Gāyatrī

『リグ・ヴェーダ』1.2は、初期のソーマ供犠の讃歌である。まず、迅速なる生命の息であるヴァーユ(Vāyu)を祭儀へ招き、用意されたソーマを飲ませる。ついで呼びかけは対の神々へと広がり、ヴァーユとインドラ、さらにミトラ=ヴァルナへと及ぶ。そこでは、霊感に満ちた力、勝利をもたらす活力、そして有効な聖なる行為に必要な、見分ける正しい秩序(dakṣa)を求める。

Recitation with translationRig Veda 1.2

Mantras

Mantra 1

वायवा याहि दर्शतेमे सोमा अरंकृताः । तेषां पाहि श्रुधी हवम् ॥

ヴァーユよ、来たれ——見るに麗しき輝ける者よ。これらのソーマ(Soma)は整えられ、正しく備えられたり。これを飲み、われらの呼び声を聴きたまえ。

Mantra 2

वाय उक्थेभिर्जरन्ते त्वामच्छा जरितारः । सुतसोमा अहर्विदः ॥

ヴァーユよ、高く掲げられた讃歌によって、求める者らは汝に向かい熱を増す。ソーマを搾りし詠唱者ら、光明の日を知る者らは、汝を近くへと招く。

Mantra 3

वायो तव प्रपृञ्चती धेना जिगाति दाशुषे । उरूची सोमपीतये ॥

ヴァーユよ、汝の広くひろがる乳の流れ——歓喜の乳——は、施す者(供犠者)に到来す。光りて遠くに及び、ソーマを飲まんがために進む。

Mantra 4

इन्द्रवायू इमे सुता उप प्रयोभिरा गतम् । इन्दवो वामुशन्ति हि ॥

インドラとヴァーユよ、歓喜の力に支えられたこれらのソーマ(Soma)の搾りのもとへ近づき来たれ。まことにソーマの滴は汝らを慕い求める。

Mantra 5

वायविन्द्रश्च चेतथः सुतानां वाजिनीवसू । तावा यातमुप द्रवत् ॥

ヴァーユとインドラよ、汝ら二柱は搾られたソーマを顧みよ。豊穣と勝利の力を具える者たちよ、来たれ——汝らへと走り寄る迅き歓喜の流れに急ぎ近づけ。

Mantra 6

वायविन्द्रश्च सुन्वत आ यातमुप निष्कृतम् । मक्ष्वित्था धिया नरा ॥

ヴァーユとインドラよ、ソーマを搾る者のもとへ速やかに来たれ。供物として整え置かれたものに近づけ——二柱の勇士よ——かくして、真理を希求する目覚めた思惟によって。

Mantra 7

मित्रं हुवे पूतदक्षं वरुणं च रिशादसम् । धियं घृताचीं साधन्ता ॥

われはミトラを呼ぶ――浄められた眼(dákṣa)をもち、澄明無垢なる力の主を。さらにヴァルナを呼ぶ――害を打ち砕く者を。二神よ、光輝くギー(ghṛta)とともに流れる思惟(dhī)を、われらのうちに成就せしめたまえ。清く、まっすぐに、魂の業を遂げるために。

Mantra 8

ऋतेन मित्रावरुणावृतावृधावृतस्पृशा । क्रतुं बृहन्तमाशाथे ॥

ṛta(真理の秩序)の力によって、ミトラとヴァルナ――ṛtaを増し育て、ṛtaに触れる者たち――われらに広大にして光明なる意志(kratu)を授けたまえ。われらの内なる歩みが真知の秩序に和するために。

Mantra 9

कवी नो मित्रावरुणा तुविजाता उरुक्षया । दक्षं दधाते अपसम् ॥

ミトラとヴァルナよ――われらの二人の聖なる見者(kavi)、広く生まれ、広大にして庇護する住処をもつ者たちよ――われらのうちにdakṣa(正しく形づくる識別の力)を据えたまえ。業(apas)を成就し、魂の働きを実効あらしめるために。

Inside Sukta 2

How it unfolds

  1. Where it opens

    A direct call to Vāyu—radiant and swift—to come to the well-prepared Soma and hear the worshipper’s summons.

  2. Development

    The hymn reinforces readiness of the offering and the necessity of divine attention, then expands to the cooperative arrival of Vāyu with Indra, joining breath and power.

  3. Climax

    The paired invocation urges the gods to hasten to the swiftly flowing Soma-delight, stressing immediacy, force, and fulfillment at the sacrifice.

  4. Where it settles

    The scope broadens to Mitra-Varuṇa, ending with a prayer for dakṣa—rightly ordering intelligence—so the sacred work (apas) is successfully formed and completed.

The deity: Vāyu

  • In the VedaVāyu is praised as darśata (radiant/beautiful to behold), swift-coming to the call, and the first recipient of Soma at the pressing; he is invited to drink and to listen (śrudhi) to the hymn’s summons.
  • Cosmic functionAs Wind and Breath, Vāyu circulates life and motion, linking earth and midspace, carrying offerings and prayers, and energizing the gods’ approach to the sacrifice; with Indra he supports victorious force, and with Mitra-Varuṇa he upholds order and right discernment.
  • Inner significanceVāyu signifies prāṇa—the vital current that makes aspiration effective; Soma becomes the refined delight/essence offered into consciousness, awakening clarity, strength, and right formation (dakṣa) for the soul’s work (apas).

The seer

  • Madhucchandas VaiśvāmitraVaiśvāmitra (descendant/line of Viśvāmitra; traditionally linked with the Kuśika/Vaiśvāmitra family) · An early ṛṣi of Mandala 1, renowned for concise Gāyatrī hymns that open the Rig Veda’s sacrificial sequence and for shaping the invitatory style of Soma liturgy.

Famous verses

śrudhī havam
Verse 1.2.1Sets the hymn’s core action: inviting Vāyu to approach, drink the prepared Soma, and ‘hear the call,’ establishing Vāyu as the first responder in the Soma rite.Read verse 1.2.1 →
वायविन्द्रश्च चेतथः सुतानां वाजिनीवसू । तावा यातमुप द्रवत् ॥
Verse 1.2.5Highlights the dual synergy of Vāyu and Indra—breath and victorious force—urging them to recognize the pressed Soma and come quickly to the offering.Read verse 1.2.5 →
dakṣaṃ dadhāte apasam
Verse 1.2.9Concludes with Mitra-Varuṇa granting dakṣa (discerning power/right formation) for apas (effective work), giving the hymn a finishing aim beyond offering: successful right action.Read verse 1.2.9 →

Attributes of the deity

  • Swift and near-at-hand to invocation
  • First Soma-drinker in many Soma rites
  • Life-giving breath and mover of energies
  • Radiant/visible presence (darśata)
  • Listener to prayer (śrudhi havam)
  • Works in synergy with Indra’s power and Mitra-Varuṇa’s order

Also by this seer

  • Traditionally associated with RV 1.1–1.10 (including the Agni opening hymn RV 1.1)
  • Early Mandala 1 Gāyatrī-style invocations used as models for later Soma-yajña call-and-response patterns

The rite, step by step

  • Prepare the Soma (pressing/straining) and set it forth as ‘araṃkṛta’ (rightly arranged).
  • Recite the opening Gāyatrī to invite Vāyu to approach and drink.
  • Repeat invocations as the Soma is presented, emphasizing listening/acceptance of the call.
  • Invoke the dual pair Vāyu–Indra to ‘take cognizance’ of the pressed Soma and hasten to the offering.
  • Conclude with an appeal to Mitra-Varuṇa for dakṣa (right discernment) to accomplish the rite’s intended work (apas).

Offerings

  • Pressed Soma (suta soma)
  • Soma-libations (graha offerings)
  • Accompanying praise/hymn as an offering of speech (vāc)

Frequently Asked Questions

It is an invitatory Soma hymn: it calls Vāyu to come quickly, drink the prepared Soma, and attend to the worshipper’s prayer, ensuring the rite becomes effective.

In many Soma-pressing traditions Vāyu is treated as the first Soma-drinker; as breath and swift motion, he represents the immediate energizing of the sacrifice.

The closing prayer asks Mitra-Varuṇa to place dakṣa (right discernment and skilled ordering) in the worshipper so the ritual ‘work’ (apas) is properly formed and fulfilled.

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