Rig Veda Sukta 71
Mandala 9Sukta 719 Mantras

Sukta 71

Sukta 9.71

Rishi

Traditionally attributed in Book 9 to Soma-Pavamāna seers; specific r̥ṣi for 9.71 varies by Anukramaṇī tradition (often listed under Pavitra/Āṅgirasa lineages).

Devata

Soma Pavamāna (the self-purifying Soma), with associated powers of Dakṣiṇā and Brahman (mantric force).

Chandas

Likely Jagatī (common in Soma Pavamāna hymns), pending pada-count verification for this specific mantra.

这首《苏摩·自净》赞歌颂扬苏摩在榨取与滤净之时,化为警觉而光耀的力量,守护祭仪不受歪曲(druḥ)与敌对之力(rakṣas)的侵害。诗中把苏摩的净化与达克希那(Dakṣiṇā,正当的奉献/技艺)及梵力(Brahman,咒语的威能)相连,描绘澄明的苏摩披上光辉之衣,趋向那隐秘而由神所预备的“步履”或光明的安立之处。

Sanskrit recitationRig Veda 9.71

Mantras

Mantra 1

आ दक्षिणा सृज्यते शुष्म्यासदं वेति द्रुहो रक्षसः पाति जागृविः । हरिरोपशं कृणुते नभस्पय उपस्तिरे चम्वोर्ब्रह्म निर्णिजे ॥

达克希那(Dakṣiṇā,正辨与供献之力)被放出而行;那强者趋至成就之座。警醒而守望,它护持我们免于欺诳之势与敌对的黑暗。金褐的苏摩(Soma)为自己作光明的饰衣;又如覆帷,铺展于榨槽之上,以梵(brahman,圣言/神圣力)为其净化之衣。

Mantra 2

प्र कृष्टिहेव शूष एति रोरुवदसुर्यं वर्णं नि रिणीते अस्य तम् । जहाति वव्रिं पितुरेति निष्कृतमुपप्रुतं कृणुते निर्णिजं तना ॥

他向前行,以催迫之势,如为众民夺得田野者;并以轰然之声,剥去那阿修罗之色——黏附于身的黑暗。他弃去包裹的外壳,趋向父神(Pitar)所备之居;凭其自身之体性,为自己造成那净化的光衣。

Mantra 3

अद्रिभिः सुतः पवते गभस्त्योर्वृषायते नभसा वेपते मती । स मोदते नसते साधते गिरा नेनिक्ते अप्सु यजते परीमणि ॥

由压石所榨出者,在执持之手中流淌;他愈显雄健,以广阔之天宇使心念震颤而觉醒。彼自欢悦,亲近而成就于启示之言;在水中洗净,于周遍圆满之中奉献祭礼。

Mantra 4

परि द्युक्षं सहसः पर्वतावृधं मध्वः सिञ्चन्ति हर्म्यस्य सक्षणिम् । आ यस्मिन्गावः सुहुताद ऊधनि मूर्धञ्छ्रीणन्त्यग्रियं वरीमभिः ॥

围绕那光辉者——由山岳之力而增长的强能——人们把蜜甜的甘露倾注于居所的承载之处。在他之中,诸母牛——饮受善献之乳房的光线——以丰盈的量度,在其顶上调和那最先的富饶。

Mantra 5

समी रथं न भुरिजोरहेषत दश स्वसारो अदितेरुपस्थ आ । जिगादुप ज्रयति गोरपीच्यं पदं यदस्य मतुथा अजीजनन् ॥

她们同声催策他,如同驱动一乘力盛之车——阿底提(Aditi)怀中的十姊妹。他来到,奋进,趋向光芒之牛的隐秘座处;因为诸智匠已为他生出那隐密的步履之迹。

Mantra 6

श्येनो न योनिं सदनं धिया कृतं हिरण्ययमासदं देव एषति । ए रिणन्ति बर्हिषि प्रियं गिराश्वो न देवाँ अप्येति यज्ञियः ॥

如隼寻其巢,他追求那由观照所造之座——金色的安息处,神所渴慕。人们以所爱之颂词,使他在圣草(barhis)上奔流;如迅马,他趋向诸天神,堪受祭献。

Mantra 7

परा व्यक्तो अरुषो दिवः कविर्वृषा त्रिपृष्ठो अनविष्ट गा अभि । सहस्रणीतिर्यतिः परायती रेभो न पूर्वीरुषसो वि राजति ॥

他远远显现——天界的赭色先知,强健之雄牛,三重之背,追寻光线(牛群)。以千般引导,他不断前行;如歌者,他在先前无数黎明之间灿然发光。

Mantra 8

त्वेषं रूपं कृणुते वर्णो अस्य स यत्राशयत्समृता सेधति स्रिधः । अप्सा याति स्वधया दैव्यं जनं सं सुष्टुती नसते सं गोअग्रया ॥

他为自己造成锐利炽燃之形;其色泽愈加浓烈。凡他曾安卧之处,由正当的结合而复归圆满,便在彼处驱退破坏和谐者。凭自身之法(svadhā),他行于诸水,趋向神圣之民;以至善之赞颂,他亲近(那双神)Nāsatyā,并与最先的光芒同至。

Mantra 9

उक्षेव यूथा परियन्नरावीदधि त्विषीरधित सूर्यस्य । दिव्यः सुपर्णोऽव चक्षत क्षां सोमः परि क्रतुना पश्यते जाः ॥

如公牛随群而行,他发出洪亮的鸣响;他把自己的光辉安置在太阳之上。天上的神圣善翼者俯视大地;苏摩以其意志与明觉,环顾诸生诸类的一切出生与存在。

Frequently Asked Questions

It praises Soma while he is being purified through the filter, describing him as a bright, powerful force that protects the ritual and turns the offering into divine strength and clarity.

Dakṣiṇā represents the right, effective act of offering (and the sacred fee that completes the rite), while Brahman is the mantra-power. The hymn says Soma’s purification works through both: correct action and potent speech.

In ritual terms it is Soma’s destined station reached through proper pressing and filtering. In inner terms it suggests a secret level of clarity or light that becomes accessible when the mind and speech are purified.

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