Sukta 37
Sukta 2.37
Vasiṣṭha (Maṇḍala 2 context)
Triṣṭubh (probable; needs verification)
يستدعي هذا النشيد القصير درافيṇوداه—«واهب الثروة/العطايا»—بوصفه قوةً شاربةً للسُّوما ترضى بالفعل الكهنوتي المرتَّب على وجهه وبالقُربان المقدَّم في وقته الصحيح (ṛtu). وهو يرسم طقس السُّوما عبر القائمين به (الهوتَر، والبوتَر، والنيشْتَر، والأدْهفَرْيو)، ويبلغ ذروته في طلب أن يشرب الإله «الكأس الرابعة»، فيُطلق للذابح رخاءً وقوةً ونجاحًا طقسيًّا.
In this hymn
Addressed to
Mantras
Mantra 1
मन्दस्व होत्रादनु जोषमन्धसोऽध्वर्यवः स पूर्णां वष्ट्यासिचम् । तस्मा एतं भरत तद्वशो ददिर्होत्रात्सोमं द्रविणोदः पिब ऋतुभिः ॥
ابتهجْ بجوهرِ السُّوما، متّبعًا نداءَ الهوتَر (Hotṛ)؛ يا أدهفَريو (Adhvaryu)، إنّه يبتغي الجرعةَ المَصبوبَةَ التامّة. فاحملوا هذا إليه—خاضعين لتلك المشيئة. يا واهبَ الغنى، اشربِ السُّوما من الهوتَر، في مواسمِ (إيقاعاتِ) الرِّتا (ṛta).
Mantra 2
यमु पूर्वमहुवे तमिदं हुवे सेदु हव्यो ददिर्यो नाम पत्यते । अध्वर्युभिः प्रस्थितं सोम्यं मधु पोत्रात्सोमं द्रविणोदः पिब ऋतुभिः ॥
مَن دعوتُه من قبلُ، إيّاه أدعو الآن أيضًا؛ إنّه حقًّا جديرٌ بالقُربان—دَدهي (Dadhi)، الذي باسمه هو السيّد. وقد أعدَّ الأدهفَريو (Adhvaryu) عسلَ السُّوما؛ فمن البوتر (Potṛ) اشربِ السُّوما، يا واهبَ الغنى، في إيقاعاتِ الرِّتا (ṛta).
Mantra 3
मेद्यन्तु ते वह्नयो येभिरीयसेऽरिषण्यन्वीळयस्वा वनस्पते । आयूया धृष्णो अभिगूर्या त्वं नेष्ट्रात्सोमं द्रविणोदः पिब ऋतुभिः ॥
لْتُهَيَّأْ لك حَمَلَتُك الذين بهم تمضي؛ غيرَ مُصابٍ بسوءٍ، تقدَّمْ، يا سيّدَ الشجر (Vanaspati). اقتربْ، أيّها الجسور، مُدنيًا نفسَك في الحماية؛ ومن النِشْتَر (Neṣṭṛ) اشربِ السُّوما، يا واهبَ الغنى، في إيقاعاتِ الرِّتا (ṛta).
Mantra 4
अपाद्धोत्रादुत पोत्रादमत्तोत नेष्ट्रादजुषत प्रयो हितम् । तुरीयं पात्रममृक्तममर्त्यं द्रविणोदाः पिबतु द्राविणोदसः ॥
لقد شرب من الهوتَر (Hotṛ)، ومن البوتَر (Potṛ) ابتهج؛ ومن النِشْتَر (Neṣṭṛ) قَبِلَ القُربانَ الموضوع. فليشرب دْرَفِنوداه (Draviṇodāḥ) الإناءَ الرابعَ—غيرَ ممزوجٍ، خالدًا؛ وليشرب واهبو الغِنى والوفرة.
Mantra 5
अर्वाञ्चमद्य यय्यं नृवाहणं रथं युञ्जाथामिह वां विमोचनम् । पृङ्क्तं हवींषि मधुना हि कं गतमथा सोमं पिबतं वाजिनीवसू ॥
اشدّا اليوم العربةَ المُقبلةَ، الحاملةَ للإنسان، لأجل انطلاقكما وعملِكما الواسع هنا. وامزجا القرابينَ بحلاوةِ العسل؛ تعاليا حقًّا إلى ندائنا هذا، ثم اشربا السُّوما (Soma)، يا ذوي الغِنى بفيضِ القوّة.
Mantra 6
जोष्यग्ने समिधं जोष्याहुतिं जोषि ब्रह्म जन्यं जोषि सुष्टुतिम् । विश्वेभिर्विश्वाँ ऋतुना वसो मह उशन्देवाँ उशतः पायया हविः ॥
افرحْ، يا أَغني (Agni)، بالحَطَبِ المُوقِد؛ وافرحْ بالقُربان؛ وافرحْ بالبَرَهْمَن (Brahman)—الكلمةِ المانتريّةِ المولودةِ من كيانِنا؛ وافرحْ بالمديحِ المُحكَم. ومع جميع الآلهة، في إيقاعِ رِتا (Ṛta)، يا فاسو (Vasu) العظيم، اشتهِ الآلهةَ المشتاقين، واجعلْهم يشربون القُربان.
Inside Sukta 37
How it unfolds
- Where it opens
A direct invitation to gladden oneself with Soma, following the Hotṛ’s call, emphasizing a full and properly poured draught.
- Development
The hymn threads the rite through its human agents—Adhvaryu’s preparation and the priestly triad (Hotṛ, Potṛ, Neṣṭṛ)—showing that correct roles and timing make the offering effective.
- Climax
The request that Draviṇodāḥ drink the ‘fourth vessel’—unmixed and immortal—signaling the decisive moment when abundance is released from the sacrifice.
- Where it settles
The closing movement widens to Agni and ‘all the gods,’ asking them to enjoy kindling, oblation, brahman, and praise in ṛta, and to ‘drink’ the offering—stabilizing the rite’s completion and blessing.
The deity: Draviṇodāḥ
- In the VedaThe plural (drāviṇodasaḥ) can denote a class/aspect of bestowers—often overlapping with Indraic/Soma-bestowing powers.
- Cosmic functionTo convert the sacrificial offering (especially Soma) into tangible increase—cattle, food, vigor, and success—by ensuring the rite yields its promised fruit in harmony with ṛta (right order and season).
- Inner significanceThe principle of abundance that arises when speech (Hotṛ), action (Adhvaryu), purification/guardianship (Potṛ), and guidance/leading (Neṣṭṛ) are integrated; psychologically, it is the ‘capacity to receive’ and ‘power to prosper’ when one’s energies are aligned and timely.
The seer
- VasiṣṭhaVasiṣṭha gotra (Āditya/solar-aligned Brahmarṣi tradition; later remembered as one of the Saptarṣis) · Pre-eminent Rigvedic seer-poet and priestly authority, famed for shaping royal-sacrificial theology, especially through hymns of order (ṛta), prayer-power (brahman), and divine kingship.
Famous verses
draviṇodaḥ piba ṛtubhiḥ
turīyaṃ pātram
जोष्यग्ने समिधं जोष्याहुतिं जोषि ब्रह्म जन्यं जोषि सुष्टुतिम् । विश्वेभिर्विश्वाँ ऋतुना वसो मह उशन्देवाँ उशतः पायया हविः ॥Attributes of the deity
- Bestower of wealth and plenitude (draviṇa)
- Soma-drinking and pleasure-taking through sacrifice
- Linked to priestly coordination and correct ritual order
- Operates through ṛtu/ṛta (right timing and rightness)
- Associated with the “fourth vessel/cup” motif in Soma liturgy
Also by this seer
- Major portions of Rig Veda Maṇḍala 7 (traditional core associated with Vasiṣṭha)
- Hymns and traditions linked with Mitra–Varuṇa, Indra, and Agni in the Vasiṣṭha corpus
- Later Vedic-Itihāsa remembrance as royal purohita and exemplar of brahminical insight
The rite, step by step
- Hotṛ issues the call/recitation that invites the deity to the Soma (opening summons).
- Adhvaryu prepares and pours the Soma draught(s), aiming at a ‘full’ libation (pūrṇā āsic).
- Offerings are coordinated through the priestly stations: Hotṛ (invocation), Potṛ (purificatory oversight), Neṣṭṛ (leading/placing the offering appropriately).
- The deity is urged to drink according to ṛtus—i.e., in the correct ritual moments/sequences.
- Culmination: Draviṇodāḥ is invited to drink the ‘fourth vessel’ (turīya pātra), described as unmixed/undiminished and “immortal,” sealing the rite’s fruit.
- Concluding integration: Agni (as ritual mediator) is asked to delight in fuel, oblation, brahman, and praise, and to make the gods drink—ensuring the offering reaches all divine powers.
Offerings
- Soma (pressed juice/andhas) in ritual cups/vessels
- Āhuti (oblations into Agni)
- Samidh (kindling/fuel)
- Stotra/śastra: structured praise and mantric formulation (brahman, suṣṭuti)
Frequently Asked Questions
Draviṇodāḥ is a Vedic divine title meaning “giver of wealth/abundance.” In RV 2.37 it is addressed as a Soma-drinking power that, when satisfied, grants prosperity and success to the sacrificer.
It means the offering should be made at the correct ritual moments and in harmony with ṛta (right order). The hymn teaches that prosperity comes when timing, speech, and action in the sacrifice are properly aligned.
It is a specific Soma cup in the ritual sequence, highlighted as a decisive draught for Draviṇodāḥ. By inviting the deity to drink this cup, the hymn marks the point where the rite is expected to yield its fruit—plenitude and well-being.
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