Rig Veda Sukta 33
Mandala 8Sukta 3319 Mantras

Sukta 33

Sukta 8.33

Rishi

Kanva (Kāṇva tradition; RV 8.33 is associated with Kāṇvas in general)

Chandas

Likely Jagatī (longer line; needs metrical verification)

RV 8.33 ist eine Indra-Anrufung aus dem Kāṇva-Strom, zentriert auf das Soma-Pressen: Die Dichter, nachdem sie den Soma durch das Sieb geläutert haben, setzen sich um Indra und rufen ihn herab in ihren geklärten Strom von Lobpreis und Opfergabe. Der Hymnus drängt Indra immer wieder, rasch mit seinen fahlgelben Rossen zu kommen, rivalisierende Anspruchsteller am Opfer zu überflügeln und den Verehrern Kraft, Sieg und aufwärtsstrebende Bewegung zu entlassen.

Recitation with translationRig Veda 8.33

In this hymn

Addressed to

  • Indra

    Indra is celebrated as Vṛtrahan (slayer of Vṛtra/obstruction), Śatakratu (of a hundred powers/skills), the exhilarating drinker of Soma, and the victorious chariot-warrior who responds to hymns at the pressing.

Mantras

Mantra 1

वयं घ त्वा सुतावन्त आपो न वृक्तबर्हिषः । पवित्रस्य प्रस्रवणेषु वृत्रहन्परि स्तोतार आसते ॥

Wir, die den Soma gepresst haben, mit ausgebreitetem Sitz, bereitet wie geläuterte Wasser, sitzen rings um dich, o Vṛtrahan, an den Ausflüssen des Läuterers (pavitra) — und erwarten das Herabkommen deiner Kraft in unsere geklärten Ströme.

Mantra 2

स्वरन्ति त्वा सुते नरो वसो निरेक उक्थिनः । कदा सुतं तृषाण ओक आ गम इन्द्र स्वब्दीव वंसगः ॥

Im gepressten Soma erschallen dir die Männer des Hymnus, o Vasu, Spender des Reichtums, in der offenen Weite. Wann wirst du, nach dem gepressten Soma dürstend, ins Haus kommen, o Indra, wie ein schnellstimmiger Sänger zu seinem eigenen Sitz, damit das innere Haus von deiner Kraft erfüllt werde?

Mantra 3

कण्वेभिर्धृष्णवा धृषद्वाजं दर्षि सहस्रिणम् । पिशङ्गरूपं मघवन्विचर्षणे मक्षू गोमन्तमीमहे ॥

Mit den Kāṇvas, o Kühner, gewährst du die Fülle der Kraft, den begehrten Siegpreis, tausendfach; leuchtend in fahlgoldener Gestalt. O Maghavan, Weitblickender, schnell erbitten wir von dir eine Herde des Lichts, die Fülle an Reichtum, reich an Kühen.

Mantra 4

पाहि गायान्धसो मद इन्द्राय मेध्यातिथे । यः सम्मिश्लो हर्योर्यः सुते सचा वज्री रथो हिरण्ययः ॥

Behüte und besinge die Trunkenheit aus Somasaft für Indra, o Medhyātithi; denn sein ist das angeschirrte Zusammengehen der beiden fahlen Rosse, sein ist der goldene Wagen mit dem Vajra, der in Gemeinschaft mit dem gepressten Soma fährt, damit die sieghafte Kraft in uns gefestigt werde.

Mantra 5

यः सुषव्यः सुदक्षिण इनो यः सुक्रतुर्गृणे । य आकरः सहस्रा यः शतामघ इन्द्रो यः पूर्भिदारितः ॥

Er, den wir im Lobgesang rühmen — Indra, allwirksam, der rechte Ordnung und Unterscheidung schenkt; Herr der Kraft, von leuchtendem Willen; er ist ein Bergwerk tausendfacher Mächte, Spender hundertfacher Gaben; Indra, der die Burgen zerbricht.

Mantra 6

यो धृषितो योऽवृतो यो अस्ति श्मश्रुषु श्रितः । विभूतद्युम्नश्च्यवनः पुरुष्टुतः क्रत्वा गौरिव शाकिनः ॥

Er ist kühn, nicht verschlossen für unseren Ruf; er steht gefestigt selbst in der Rauheit; sein Glanz ist weithin offenbar — der Beweger, der nicht zu verdrängen ist; vielgepriesen, und durch Willenskraft wirksam wie der Stier — Indra, der fähige Vollbringer.

Mantra 7

क ईं वेद सुते सचा पिबन्तं कद्वयो दधे । अयं यः पुरो विभिनत्त्योजसा मन्दानः शिप्र्यन्धसः ॥

Wer kennt ihn denn wahrlich, wie er mit dem gepressten Soma trinkt — welche Weite er sich angeeignet hat? Dies ist er, der mit Kraft die Burgen sprengt, berauscht — der Śiprī — vom Soma-Stoff.

Mantra 8

दाना मृगो न वारणः पुरुत्रा चरथं दधे । नकिष्ट्वा नि यमदा सुते गमो महाँश्चरस्योजसा ॥

Du Spender, wie ein Wildtier, wie ein Elefant, begründest du dein Umherziehen an vielen Orten. Niemand hält dich zurück: komm zum ausgepressten Soma; groß schreitest du dahin aus eigener Kraft.

Mantra 9

य उग्रः सन्ननिष्टृतः स्थिरो रणाय संस्कृतः । यदि स्तोतुर्मघवा शृणवद्धवं नेन्द्रो योषत्या गमत् ॥

Der da grimmig ist, unaufhaltsam, fest — zum Kampf gerüstet: wenn der Freigebige den Ruf des Sängers hört, dann zögert Indra nicht; er kommt mit williger Freude.

Mantra 10

सत्यमित्था वृषेदसि वृषजूतिर्नोऽवृतः । वृषा ह्युग्र शृण्विषे परावति वृषो अर्वावति श्रुतः ॥

Wahrlich, so bist du der Stier der Macht; der stierhafte Antrieb ist uns nicht vorenthalten. Denn du, o Grimmiger, bist der Stier, der hört: gehört in der Ferne, gehört in der Nähe.

Mantra 11

वृषणस्ते अभीशवो वृषा कशा हिरण्ययी । वृषा रथो मघवन्वृषणा हरी वृषा त्वं शतक्रतो ॥

O Indra, Herr der Fülle: gewaltig sind deine Antriebe; gewaltig ist deine goldene Treibpeitsche. Gewaltig ist dein Wagen, o Spender der Schätze; gewaltig sind deine beiden Rosse. Gewaltig bist du, o Śatakratu, der Hundertwirksame.

Mantra 12

वृषा सोता सुनोतु ते वृषन्नृजीपिन्ना भर । वृषा दधन्वे वृषणं नदीष्वा तुभ्यं स्थातर्हरीणाम् ॥

Der starke Presser presse dir den starken Soma; o Starker, o Geradlenker, komm, bring ihn her. Denn der starke Soma wird in Bewegung gesetzt—als starker Strom in den Flüssen—damit für dich die beiden fahlen Harī ihren Stand nehmen.

Mantra 13

एन्द्र याहि पीतये मधु शविष्ठ सोम्यम् । नायमच्छा मघवा शृणवद्गिरो ब्रह्मोक्था च सुक्रतुः ॥

Komm, o Indra, zum Trank des honigsüßen, somischen Soma, du Gewaltigster! Nicht möge der Freigebige unsere Worte ungehört lassen – unser Brahman, das mantrische Denken, und die Uktha-Hymnen –, o du von guter, wirksamer Willenskraft.

Mantra 14

वहन्तु त्वा रथेष्ठामा हरयो रथयुजः । तिरश्चिदर्यं सवनानि वृत्रहन्नन्येषां या शतक्रतो ॥

Mögen die falben Rosse, an den Wagen gespannt, dich herbringen, o bester Wagenlenker. Selbst den Rivalen querend, komm zu den Soma-Pressungen, o Vṛtra-Schlächter; überrage die andern, o Śatakratu.

Mantra 15

अस्माकमद्यान्तमं स्तोमं धिष्व महामह । अस्माकं ते सवना सन्तु शंतमा मदाय द्युक्ष सोमपाः ॥

Indra, groß in Größe, nimm heute unseren innersten Lobgesang an. Mögen unsere Soma-Pressungen dir die friedvollsten sein, damit du als Soma-Trinker in die leuchtende Wonne des Rausches eingehst.

Mantra 16

नहि षस्तव नो मम शास्त्रे अन्यस्य रण्यति । यो अस्मान्वीर आनयत् ॥

Denn keine andere Weisung erfreut — weder die deine noch die unsrige — in der Lehre; nur jene heldenhafte Führung, die uns voranbrachte, gibt Freude.

Mantra 17

इन्द्रश्चिद्घा तदब्रवीत्स्त्रिया अशास्यं मनः । उतो अह क्रतुं रघुम् ॥

Auch Indra sprach dies: Der Sinn der Frau ist nicht durch Befehl zu beherrschen; und doch ist in ihm ein schneller Wille.

Mantra 18

सप्ती चिद्घा मदच्युता मिथुना वहतो रथम् । एवेद्धूर्वृष्ण उत्तरा ॥

Selbst zwei, paarweise angespannt, auch wenn sie aus dem Rausch (mada) entgleiten, tragen den Wagen; so ist die höhere Anspannung des Mächtigen — die obere.

Mantra 19

अधः पश्यस्व मोपरि संतरां पादकौ हर । मा ते कशप्लकौ दृशन्त्स्त्री हि ब्रह्मा बभूविथ ॥

Blicke nach unten, nicht nach oben; zieh die beiden Füße fest an dich, o Hari. Dass man deine schwankenden Schritte nicht sehe; denn du bist zum Brahman geworden, zum Erkennenden.

Inside Sukta 33

How it unfolds

  1. Where it opens

    The poets announce themselves as Soma-pressers seated around Indra at the purified outflow of the filter, creating an intimate ritual setting for his arrival (8.33.1).

  2. Development

    The hymn intensifies the invitation: Indra is urged to come swiftly with his tawny chariot-steeds, to accept the Soma, and to grant power that surpasses competitors and obstacles; ritual imagery (filter, streams, chariot, yoking) carries the theology.

  3. Climax

    A peak emphasis on Indra’s effective power—right yoking and paired forces can still bear the chariot upward, symbolizing resilient divine assistance and the sacrifice’s capacity to elevate the worshipper’s endeavor (cf. 8.33.18).

  4. Where it settles

    The hymn settles into confident petition and assurance: Indra, drawn by purified Soma and well-formed praise, is expected to arrive, empower, and secure success for the sacrificers.

The deity: Indra

  • Cosmic functionHe breaks constraints that block the life-force (waters, light, movement), restores circulation and order, and empowers the community with victory, rain-like abundance, and forward momentum.
  • Inner significanceIndra represents the surge of awakened will and courage that cuts through inner inertia and doubt; Soma-clarified inspiration becomes the channel through which this force descends and acts.

The seer

  • Kāṇva seers (Kāṇva tradition; hymn-associated attribution includes Medhātithi Kāṇva)Kāṇva (descendants/line of Kaṇva; Angirasa-related priestly tradition in later accounts) · A major Rigvedic family of poet-priests noted for Soma hymns, vivid Indra praise, and a strong ritual voice that links poetic inspiration with the mechanics of the pressing and filtering.

Famous verses

pavitrasya prasravaṇeṣu (at the outflowings of the filter)
Verse 8.33.1Sets the ritual scene with precise Soma imagery (filter/outflowings) and frames the hymn as a formal invitation to Indra as Vṛtrahan.Read verse 8.33.1 →
vahantu tvā… harayo rathayujaḥ
Verse 8.33.14A strong āvāhana verse: Indra is called as the supreme charioteer, urged to cross rivals and come to the savanas; highlights harayaḥ (tawny steeds) and Śatakratu.Read verse 8.33.14 →
सप्ती चिद्घा मदच्युता मिथुना वहतो रथम् । एवेद्धूर्वृष्ण उत्तरा ॥
Verse 8.33.18Memorable image of paired/yoked powers carrying the chariot upward, expressing the hymn’s motif of harnessed force and ascent despite wavering ecstasy.Read verse 8.33.18 →

Attributes of the deity

  • Vṛtrahan (obstruction-slayer)
  • Soma-priya (delights in Soma)
  • Śatakratu (manifold power)
  • Swift charioteer with tawny steeds (harayaḥ)
  • Giver of victory, strength, and upward movement
  • Responsive to praise and ritual precision

Also by this seer

  • Large portions of Mandala 8 are Kāṇva-associated, including many Indra and Soma hymns.
  • Medhātithi Kāṇva is credited with several RV hymns (especially Indra-focused) in the Kāṇva collection.
  • Kāṇva tradition is also remembered in later Vedic literature for preserving ritual and poetic lineages connected with Soma sacrifice.

The rite, step by step

  • Prepare the vedi/seat (barhis) and establish the ritual space.
  • Press Soma and mix/clarify according to the rite; run it through the pavitra (filter).
  • Recite the hymn as an āvāhana (invitation), calling Indra to the pavitrasya prasravaṇa (outflowings of the filter).
  • Offer Soma to Indra with accompanying praises and epithets (Vṛtrahan, Śatakratu), asking him to outstrip rivals and come first to the offering.
  • Conclude with petitions for strength, successful movement (ratha imagery), and protection for the sacrificer and community.

Offerings

  • Soma (pressed and filtered)
  • Ghee/oblations as customary accompaniments
  • Praise (stotra) as a verbal offering

Frequently Asked Questions

It is a hymn inviting Indra to the Soma sacrifice. The poets call him to the freshly filtered Soma and ask for strength, victory, and the removal of obstacles.

Because the rite emphasizes purified Soma. The “outflowings of the filter” mark the moment the offering is ready, and the hymn calls Indra to arrive precisely then.

On the ritual level it describes Indra’s swift arrival with his steeds. Symbolically it suggests that when powers are rightly “yoked” (disciplined and paired), they can carry one’s effort upward toward success.

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