Rig Veda Sukta 32
Mandala 4Sukta 3224 Mantras

Sukta 32

Sukta 4.32

Devata

Indra

Chandas

Triṣṭubh (likely for RV 4.32; verse fits 11-syllable cadence)

この讃歌は、ヴリトラハン(ヴリトラ殺し)のインドラへの切迫した親密な招請である。祭主の「取り分」のもとへ来臨し、供物を受け取り、強大な助力によって守護せよと願う。インドラが万有に分かち持たれる普遍の力であるにもかかわらず、詩人はなおこの祭儀において彼を個人的に呼び寄せ、勝利と力、そして正しく進む動きを求める。

Recitation with translationRig Veda 4.32

Mantras

Mantra 1

आ तू न इन्द्र वृत्रहन्नस्माकमर्धमा गहि । महान्महीभिरूतिभिः ॥

来たれ、ヴリトラを屠るインドラよ。われらの分け前、祭分のもとへ来たりて共に受けよ。偉大なる者よ、強大なる護り(ūti)をもって入り、支え守りたまえ。

Mantra 2

भृमिश्चिद्घासि तूतुजिरा चित्र चित्रिणीष्वा । चित्रं कृणोष्यूतये ॥

渦巻くただ中にあっても、汝は疾き推進者。奇しき者よ、奇しき働きの中に、われらの護り(ūti)のため一つの奇瑞を成し遂げたまう。

Mantra 3

दभ्रेभिश्चिच्छशीयांसं हंसि व्राधन्तमोजसा । सखिभिर्ये त्वे सचा ॥

わずかな者どもをもってしても、汝は力により、抗して膨れ上がるより強き者を打ち倒す。汝に寄り添い従う友(sakhā)らと共に。

Mantra 4

वयमिन्द्र त्वे सचा वयं त्वाभि नोनुमः । अस्माँअस्माँ इदुदव ॥

インドラよ、われらは汝とともにあり。われらは汝へと迫り、汝を促す。われらを、まさにわれらを、幾たびも高く掲げて救いたまえ。

Mantra 5

स नश्चित्राभिरद्रिवोऽनवद्याभिरूतिभिः । अनाधृष्टाभिरा गहि ॥

押し石を操るインドラよ、汝の多彩にして瑕なき救護の力——揺るがず、屈せぬ助け——をもって、われらのもとへ来たりたまえ。

Mantra 6

भूयामो षु त्वावतः सखाय इन्द्र गोमतः । युजो वाजाय घृष्वये ॥

光に富むインドラよ、願わくはわれらがまことに汝の友となり、汝とともに軛を負い、充溢の獲得と、輝く熾烈の力のために。

Mantra 7

त्वं ह्येक ईशिष इन्द्र वाजस्य गोमतः । स नो यन्धि महीमिषम् ॥

まことに汝ひとりこそ統べ治める、インドラよ、光に富む(牛群のごとき)豊穣を。われらに広大なる衝きと成就の力(iṣa)を授けたまえ。

Mantra 8

न त्वा वरन्ते अन्यथा यद्दित्ससि स्तुतो मघम् । स्तोतृभ्य इन्द्र गिर्वणः ॥

誰も汝を他の道へ逸らしえない。汝が与えんと欲するもの――讃えられるとき――それこそ歌う者たちへの真の大いなる施し。讃歌を喜ぶインドラ(gīrvāṇas)よ。

Mantra 9

अभि त्वा गोतमा गिरानूषत प्र दावने । इन्द्र वाजाय घृष्वये ॥

汝に向かい、ゴータマの人々は讃歌をもって呼びかけた、施与の行いへと汝を顕し立てるために。インドラよ、豊穣(vāja)を勝ち取り、燃え立つ力のために。

Mantra 10

प्र ते वोचाम वीर्या या मन्दसान आरुजः । पुरो दासीरभीत्य ॥

われは汝の英雄の威力を宣べよう――歓喜しつつ堅固な城塞を打ち破り、奴役する力どもに迫り進んだそのさまを。

Mantra 11

ता ते गृणन्ति वेधसो यानि चकर्थ पौंस्या । सुतेष्विन्द्र गिर्वणः ॥

智ある造作者たちは汝を讃える――汝がなした男らしき業を――ソーマ(Soma)の搾りの場にて、讃歌を喜ぶインドラ(Indra)よ。

Mantra 12

अवीवृधन्त गोतमा इन्द्र त्वे स्तोमवाहसः । ऐषु धा वीरवद्यशः ॥

ゴータマ(Gotama)らは讃歌を携えて汝を増し育てた、インドラよ。これら(供物)のうちに、英雄の力に富む栄光を据えたまえ。

Mantra 13

यच्चिद्धि शश्वतामसीन्द्र साधारणस्त्वम् । तं त्वा वयं हवामहे ॥

たとえ汝が、常住の者たちにとっても共通の力であろうとも、インドラよ、それでもなお、われらは汝――まさにその汝――をここに招き呼ぶ。

Mantra 14

अर्वाचीनो वसो भवास्मे सु मत्स्वान्धसः । सोमानामिन्द्र सोमपाः ॥

富を授ける者よ、こちらへ向き直り、われらと共に在れ。インドラ、ソーマを飲む者よ、搾り出されたソーマの歓喜を深く飲め。

Mantra 15

अस्माकं त्वा मतीनामा स्तोम इन्द्र यच्छतु । अर्वागा वर्तया हरी ॥

われらの目覚めた思惟の讃歌が汝をここへ引き寄せますように、インドラよ。汝の二頭の駿馬をこちらへ向け、われらの場へ内へと来たれ。

Mantra 16

पुरोळाशं च नो घसो जोषयासे गिरश्च नः । वधूयुरिव योषणाम् ॥

汝は我らのプローロダーシャ(供饼)と養いとを喜び、また我らの唱えられた讃歌をも喜ぶ。花嫁に惹かれる者のごとく——汝は我らの内に生み出す力々へと惹き寄せられる。

Mantra 17

सहस्रं व्यतीनां युक्तानामिन्द्रमीमहे । शतं सोमस्य खार्यः ॥

我らはインドラを乞い願う——千の、御された識別の力をもって。さらに、ソーマの高く掲げられた歓喜を百の量もって。

Mantra 18

सहस्रा ते शता वयं गवामा च्यावयामसि । अस्मत्रा राध एतु ते ॥

汝のために、千と百の光の牛群(ガヴァーム)を我らは駆り動かす。汝の福楽の充溢よ、ここへ来たれ——我ら自身の生成の場へ。

Mantra 19

दश ते कलशानां हिरण्यानामधीमहि । भूरिदा असि वृत्रहन् ॥

われらは観想のうちに、汝の充溢より成る十の黄金の鉢を心に据える。おおヴリトラを討つ者よ、汝はまことに豊饒を授ける者。

Mantra 20

भूरिदा भूरि देहि नो मा दभ्रं भूर्या भर । भूरि घेदिन्द्र दित्ससि ॥

おお豊饒を授ける者よ、われらに豊かに与えよ。乏しく与えるな—さらに大いなる充満を運べ。まことに、インドラよ、汝は豊かに与えんと欲する。

Mantra 21

भूरिदा ह्यसि श्रुतः पुरुत्रा शूर वृत्रहन् । आ नो भजस्व राधसि ॥

汝は多くの地にて豊饒の授与者として聞こえ高い、勇士よ、ヴリトラを討つ者よ。われらに分け与えよ—来たりて、成就の福楽(rādhas)をわれらに配分せよ。

Mantra 22

प्र ते बभ्रू विचक्षण शंसामि गोषणो नपात् । माभ्यां गा अनु शिश्रथः ॥

われは汝の二頭の褐毛の馬を讃え告げる、明見の者よ、群れの歓喜の嗣子よ。光の筋よ、その二頭に従って遠ざかるな——われらのためにここに繋ぎとめられよ。

Mantra 23

कनीनकेव विद्रधे नवे द्रुपदे अर्भके । बभ्रू यामेषु शोभेते ॥

新たな座、新たな支えにいる二人の明眸の幼子のように、その褐毛の一対は旅路において輝く——動きのうちに若返る力として。

Mantra 24

अरं म उस्रयाम्णेऽरमनुस्रयाम्णे । बभ्रू यामेष्वस्रिधा ॥

われにとって足るのは、彼らが曙光の明へと導くこと;足るのは、その導きに従いゆくこと。その褐毛の一対は旅路において揺るがず——真の運行から滑り落ちぬ力である。

Inside Sukta 32

How it unfolds

  1. Where it opens

    A direct summons: Indra Vṛtrahan is invited to come to ‘our share’ with great help (RV 4.32.1).

  2. Development

    Praise and petition deepen—Indra’s might is recalled, and the poet insists that the universal god can still be specially drawn to this sacrifice through call and offering (cf. RV 4.32.13).

  3. Climax

    The hymn’s key claim: even if Indra is common to the everlasting powers, the worshippers still invoke him specifically—asserting the efficacy of personal devotion and ritual address.

  4. Where it settles

    It settles into imagery of steady, unfailing movement—Indra’s tawny pair guiding the rite’s journeys toward dawn/light, ending with assurance rather than anxiety (RV 4.32.24).

The deity: Indra

  • In the VedaIndra is praised as Vṛtrahan, the smiter of obstruction, the great helper who comes swiftly to the soma-call with “mighty succours,” accompanied by his tawny horses.
  • Cosmic functionBreaker of cosmic blockage, releaser of waters/light, champion of ṛta (right order) through victory and protection of the sacrificer’s world.
  • Inner significanceThe awakening force of will and luminous courage that pierces inner inertia, clears obstacles, and establishes forward movement toward clarity (dawn/light).

The seer

  • Vāmadeva GautamaGautama gotra · A major seer of Mandala 4, celebrated for powerful Indra hymns and for voicing both heroic and inward (self-reflective) tones in praise of the gods.

Famous verses

ā tū na indra vṛtrahann… ā gahi
Verse 4.32.1Sets the hymn’s tone with the classic invitation to Indra as Vṛtrahan and asks him to enter the sacrificer’s allotted portion with mighty help.Read verse 4.32.1 →
sādhāraṇas tvam
Verse 4.32.13Expresses a central theological nuance: Indra is universal (‘common’) yet can be personally invoked—highlighting the hymn’s intimate devotional logic.Read verse 4.32.13 →
अरं म उस्रयाम्णेऽरमनुस्रयाम्णे । बभ्रू यामेष्वस्रिधा ॥
Verse 4.32.24Concludes with the image of Indra’s tawny steeds (Babhrū/Harīs) as unfailing energies guiding true movement toward dawn-light—an emblem of steady progress and right-going action.Read verse 4.32.24 →

Attributes of the deity

  • Vṛtrahan (slayer of the Coverer)
  • Mighty protector and giver of aid (ūti)
  • Swift responder to invocation
  • Associated with soma and sacrifice
  • Lord of strength, victory, and right-going movement
  • Rider of tawny steeds (Harīs/Babhrū)

Also by this seer

  • Many hymns of Rigveda Mandala 4 (traditionally attributed largely to Vāmadeva)
  • Noted Indra-stutis (praises) emphasizing Vṛtra-slaying, protection, and the patron’s share in the sacrifice

The rite, step by step

  • Prepare the altar/fire and establish the offering-space (ṛtvíj order).
  • Recite the opening invitation calling Indra to the sacrificer’s portion (bhāga/ardha).
  • Offer soma/oblations while praising Indra as Vṛtrahan and invoking his mighty aids (ūtayaḥ).
  • Reaffirm Indra’s universal power yet claim his presence ‘here’ through focused calling and praise.
  • Conclude with verses invoking the unfailing tawny steeds and steady progress in the rite’s ‘journeys’ (yāma).

Offerings

  • Soma (where applicable)
  • Ghee/clarified butter (ājya)
  • Havis/oblations (grain-cakes or simple offerings depending on rite)

Frequently Asked Questions

The hymn repeatedly asks Indra, the slayer of obstruction (Vṛtrahan), to come to the worshippers’ sacrifice, accept the offering, and protect and empower them with his mighty help.

It means Indra’s power supports the whole cosmic order, but the poet insists that through praise and offering Indra can be drawn to a specific rite and patron in a personal way.

They are Indra’s tawny steeds (Harīs, also called Babhrū), symbolizing swift, unfailing energy that carries Indra to the sacrifice and represents steady forward movement toward light.

Ask anything about Sukta 32 of the Rig Veda

Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.

Not sure where to start?

A free sign-in with Google or Apple keeps your chat saved across web and the app.

Read Rig Veda in the Vedapath app

Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.

Download on the App StoreGet it on Google Play

Continue reading in the Vedapath app

Open in App
Download on the App StoreGet it on Google Play