Rig Veda Sukta 36
Mandala 2Sukta 366 Mantras

Sukta 36

Sukta 2.36

Rishi

Vasiṣṭha (traditional attribution for RV 2.36 within the Vasiṣṭha family corpus of Maṇḍala 2)

Devata

Indra (with Soma-offering emphasis; ritual roles Hotṛ etc. foreground the Soma-yajña frame)

Chandas

Triṣṭubh (probable for RV 2.36; requires metrical verification against pada counts)

《梨俱吠陀》2.36以苏摩祭(Soma-yajña)的邀请为框架,催请因陀罗(并及诸王权神祇)前来就座,饮用由诸司祭职分配的甘蜜苏摩。赞歌将生动的榨取意象——榨石“挤乳”出如牛/光线与诸水——与严整的仪轨提示(Hotṛ、Āgnīdhra、Praśāstṛ)交织在一起,呈现祭祀为一条有序的通道:唤醒诸神,释放力量、主宰与正当的号令。

Recitation with translationRig Veda 2.36

Mantras

Mantra 1

तुभ्यं हिन्वानो वसिष्ट गा अपोऽधुक्षन्त्सीमविभिरद्रिभिर्नरः । पिबेन्द्र स्वाहा प्रहुतं वषट्कृतं होत्रादा सोमं प्रथमो य ईशिषे ॥

为你,因陀罗啊,受感之力正催发奔涌;光辉的“母牛”(诸光线)与诸水,为你由上升之力、由压榨石、由奋进的男子们挤乳而出。因陀罗啊,请饮此苏摩——以svāhā奉献,倾注而以vaṣaṭ印成;从Hotṛ(诵祭司)的宣词中,取那最先被你主宰的苏摩。

Mantra 2

यज्ञैः सम्मिश्लाः पृषतीभिॠष्टिभिर्यामञ्छुभ्रासो अञ्जिषु प्रिया उत । आसद्या बर्हिर्भरतस्य सूनवः पोत्रादा सोमं पिबता दिवो नरः ॥

与祭献相融者,行旅中皎洁者,披戴闪耀轭具而为人所爱者,执持有效意志之矛者——来吧,坐临圣草之座,婆罗多之子孙啊。光明天界的英雄们啊,请从Potṛ(净献司祭)的奉献中饮苏摩。

Mantra 3

अमेव नः सुहवा आ हि गन्तन नि बर्हिषि सदतना रणिष्टन । अथा मन्दस्व जुजुषाणो अन्धसस्त्वष्टर्देवेभिर्जनिभिः सुमद्गणः ॥

如在自家一般,易于呼请的诸神力啊,来临我们这里;请坐于圣草之座,安住而欢悦。于是,领受所榨之精髓而欣然沉醉;特瓦什特尔啊,凭诸神圣的生育之力,率善思之群,为我们塑成正当的形相。

Mantra 4

आ वक्षि देवाँ इह विप्र यक्षि चोशन्होतर्नि षदा योनिषु त्रिषु । प्रति वीहि प्रस्थितं सोम्यं मधु पिबाग्नीध्रात्तव भागस्य तृप्णुहि ॥

噢,明悟的圣歌者啊,请把诸天神迎来此处;噢,热祭司(Hotṛ)啊,怀着愿求而行祭,并在三处“胎座”(yoni)中安坐。请领受那已陈设之物——苏摩(Soma)甘蜜的欢悦;从阿耆尼陀罗(Āgnīdhra)之分得中饮用,并以你应得之分而满足。

Mantra 5

एष स्य ते तन्वो नृम्णवर्धनः सह ओजः प्रदिवि बाह्वोर्हितः । तुभ्यं सुतो मघवन्तुभ्यमाभृतस्त्वमस्य ब्राह्मणादा तृपत्पिब ॥

这便为你,噢因陀罗(Indra)——增长你具身威力之物:力量与雄劲,安置在你双臂之中,于至高天界。为你而榨取,噢施惠者;为你而奉来:请从此梵音(brahman,灵感之圣言)中饮至充盈,并得满足。

Mantra 6

जुषेथां यज्ञं बोधतं हवस्य मे सत्तो होता निविदः पूर्व्या अनु । अच्छा राजाना नम एत्यावृतं प्रशास्त्रादा पिबतं सोम्यं मधु ॥

请喜悦于祭祀;请醒觉于我的呼唤。安坐的热祭司(Hotṛ)循行古老的宣召(nivid)。向你们二位王者,敬礼转向而来;请从宣令者(Praśāstṛ)的圣言中,饮那苏摩(Soma)甘蜜的欢悦。

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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