Rig Veda 8.33.19: Mandala 8, Sukta 33, Mantra 19
Sukta 8.33
- Rishi
- Medhātithi Kāṇva
- Devata
- Indra
- Chandas
- Anuṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
अधः पश्यस्व मोपरि संतरां पादकौ हर । मा ते कशप्लकौ दृशन्त्स्त्री हि ब्रह्मा बभूविथ ॥
adháḥ paśyasva mā́ uparí saṃ-tarā́m pā́dakau hara | mā́ te kaśa-plakáu dṛśan strī́ hí brahmā́ babhūvitha ||
नीचे देखो, ऊपर नहीं। अपने पाँव को सही से पकड़ के रखो। तुम्हारे कदमों का हिलना-डुलना दिखना नहीं चाहिए। क्योंकि इंसान पहले अंदर झुकता है, तब जाके सच्चाई समझता है। जब इंसान निम्र हो जाता है और अंदर मुड़ा, तब सच्चा ज्ञान मिलता है।
Word by Word
- अधः
- downwards, belowIndeclinableअव्यय (दिशा/स्थानवाचक)Role AdhikaraṇaRoot अधस् (प्रातिपदिक) / अव्यय
- पश्यस्व
- look! / see!Verbलोट् (आज्ञार्थ), मध्यम-पुरुष, एकवचन, आत्मनेपदRole (क्रिया)Root √पश् (दृश्) ‘to see’
- मा
- do notIndeclinableनिषेधार्थक अव्यय (प्रायः लोट्/विधिलिङ् सह)Role (निषेध-सम्बन्ध)Root मा (निषेध) अव्यय
- उपरि
- above, upwardsIndeclinableअव्यय (स्थानवाचक)Role AdhikaraṇaRoot उपरि (अव्यय)
- सन्तराम्
- rather, instead (alternatively)Indeclinableअव्यय (क्रियाविशेषण; ‘rather/alternatively/otherwise’)Role AdhikaraṇaRoot सन्तर (अव्यय/क्रियाविशेषण; तुलनार्थ)
- पादकौ
- (your) two feetNounपुंलिङ्ग, द्विवचन, प्रथमा (युगल-रूप: ‘two feet’)Role KartāRoot पाद (प्रातिपदिक)
- हर
- O Hari! (O tawny one)Nounपुंलिङ्ग, एकवचन, सम्बोधनRole Sampradāna (सम्बोधन/आह्वान)Root हरि (प्रातिपदिक; संबोधन) / हर (सम्बोधन-रूप)
- मा
- do notIndeclinableनिषेधार्थक अव्ययRole (निषेध-सम्बन्ध)Root मा (निषेध) अव्यय
- ते
- of you / to youPronounषष्ठी/चतुर्थी, एकवचन (एन्क्लिटिक ‘ते’)Role Sampradāna/सम्बन्ध (possessor)Root त्वद् (सर्वनाम-प्रातिपदिक)
- कशप्लकौ
- the two ‘kaśaplaka-s’ (a pair; likely ‘testicles’/‘dangling parts’ in this jocular verse)Nounपुंलिङ्ग, द्विवचन, प्रथमाRole KartāRoot कशप्लक (प्रातिपदिक)
- दृशन्त्
- seeing, being seen (appearing)Participleवर्तमान-कर्तरि कृदन्त (शतृ), पुंलिङ्ग, द्विवचन, प्रथमाRole KartāRoot √दृश् ‘to see’ (वर्तमान-कृदन्त)
- स्त्री
- a womanNounस्त्रीलिङ्ग, एकवचन, प्रथमाRole KartāRoot स्त्री (प्रातिपदिक)
- हि
- for, indeedIndeclinableनिपात (हेतौ/निश्चये)Role (सम्बन्ध/हेतु)Root हि (निपात)
- ब्रह्मा
- a brahman/priest (one of sacred speech)Nounपुंलिङ्ग, एकवचन, प्रथमाRole KartāRoot ब्रह्मन् (प्रातिपदिक) → ब्रह्मा (प्रथमा एकवचन)
- बभूविथ
- you have become / you becameVerbलिट् (परिपूर्ण/परोक्श), मध्यम-पुरुष, एकवचन, परस्मैपद (वेदिक रूप)Role (क्रिया)Root √भू ‘to be, become’
Sandhi Notes
- संहिता-पाठ: ‘मोपरि’ = ‘मा + उपरि’ (आ + उ → ओ; एन्क्लिटिक संधि)
- ‘दृशन्त्स्त्री’ = ‘दृशन्त् + स्त्री’ (त् + स् → त्स्)
- शेष पदाः प्रायः असन्धिताः/पदपाठानुसाराः।
The meaning
Outer meaning
A direct admonition: “Look downward, not upward; draw in/steady the two feet; let your unsteady steps not be seen; for you have become ‘brahmā’ (one who has the Word/knowledge).” In the hymn’s social surface it reads like a corrective instruction about posture, gait, and modesty.
Inner meaning
In Aurobindonian psychology, the “downward gaze” is not defeat but inwardness: turning attention from the restless outward-vital (upari, the dispersive “above” of ego-display) to the grounded inner being (adhaḥ, the depth). “Two feet” (pādakau) become the two bases of the sādhanā—steadfast aspiration and quiet receptivity—brought under control so the movement of life does not betray inner instability. “Kaśaplakau” (wavering/jerky steps) symbolizes the uneven vital impulses that make the seeker’s progress erratic and visible to the forces of distraction. The closing “strī hi brahmā babhūvitha” (difficult/gnomic) can be read symbolically: the soul (often figured as receptive, ‘feminine’ in symbolic language) becomes brahmā—possessor of the creative Word—by first becoming receptive, humble, and inwardly gathered; true mantra-power is born from surrendered listening rather than self-assertion.
Universal truth
Spiritual knowledge stabilizes when attention turns inward and the outer life becomes disciplined; the creative word (truth-speech) arises from receptivity and humility, not from display. Inner steadiness precedes outer authority.
Themes
discipline of consciousness, inward orientation, becoming brahmā (word-soul)
The seer
- Rishi
- Medhātithi Kāṇva
- Lineage
- Kāṇva
- Other hymns
- Rig Veda 8.33 (Kāṇva collection context), Rig Veda 1.12 (Medhātithi Kāṇva, Agni hymn—traditional attribution)
Family tradition
Kāṇvas: a lineage noted for hymns to Indra and for practical, incisive counsel that often carries an inner ethical-psychological edge.
Significance
Medhātithi (“guest of wisdom/medhā”) suggests a seer whose emphasis is receptivity to inspiration; this verse embodies that: inward humility as the condition for brahma (mantric truth) to arise.
The deity
- Devata
- Indra (contextual)
- Epithets
- Divāvasu (lord of luminous day-force), Vṛtrahan (slayer of the coverer), Maghavan (bountiful)
- Related deities
- Agni, Soma, Uṣas, Bṛhaspati
Cosmic role
Breaker of obstruction; establishes the free movement of the luminous Mind and releases the ‘cows’ (rays) and ‘waters’ (streams of consciousness).
Inner power
Illuminative force that demands sincerity and steadiness; converts wavering vital motion into decisive inner progress.
In ritual
Where it is used
Soma setting with moral-psychological instruction: control of steps/orientation before entering higher force. Used as an inner discipline complementing the ecstatic Soma current.
अ॒धः प॑श्यस्व॒ मोपरि॑ संत॒रां पा॑द॒कौ ह॑र । मा ते॑ कशप्ल॒कौ दृ॑श॒न्त्स्त्री हि ब्र॒ह्मा ब॒भूवि॑थ ॥
अ॒धः । प॒श्य॒स्व॒ । मा । उ॒परि॑ । स॒म्ऽत॒राम् । पा॒द॒कौ । ह॒र॒ । मा । ते॒ । क॒श॒ऽप्ल॒कौ । दृ॒श॒न् । स्त्री । हि । ब्र॒ह्मा । ब॒भूवि॑थ ॥
adhaḥ | paśyasva | mā | upari | sam-tarām | pādakau | hara | mā | te | kaśa-plakau | dṛśan | strī | hi | brahmā | babhūvitha
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4 pādas × ~8 syllables
Compact, admonitory, aphoristic cadence; suited to instruction and ethical-psychological counsel.
Creates a firm ‘step-by-step’ sonic discipline, mirroring the mantra’s theme of steady footing and inward restraint.
- अधः (adhaḥ)
- Literal: downward, below. Symbolic: inward depth; grounding in the subconscient-to-psychic base rather than mental display
- उपरि (upari)
- Literal: upward, above. Symbolic: outward-looking ambition, egoic elevation, restless mental projection
- पादकौ (pādakau)
- Literal: the two feet. Symbolic: supports of practice; steady bases of life-movement and discipline
- सम्तराम् (saṃ-tarām)
- Literal: well-crossing/steadily, safely across. Symbolic: balanced passage through inner obstacles; integrated movement
- कशप्लकौ (kaśaplakau)
- Literal: unsteady/wavering steps (obscure word). Symbolic: vital irregularity; oscillating will
- ब्रह्मा (brahmā)
- Literal: priest of the Word; knower/utterer. Symbolic: the awakened power of true speech (vāc) and luminous understanding
Soma setting with moral-psychological instruction: control of steps/orientation before entering higher force. Used as an inner discipline complementing the ecstatic Soma current.
Likely in Indra-related recitation sequences of the Kāṇva maṇḍala; also suitable as a gnomic verse for self-discipline.
Recited as part of stotra/śastra praise cycles; can function as a corrective injunction within communal chanting.
Use as a pre-meditation cue: lower the gaze, relax the body, steady the breath, and enter receptive listening before japa or contemplation.
√paś ‘see’ governs inner orientation; sam-tarām from √tṝ ‘cross’ marks successful passage across difficulty (inner waters/obstacles). pā́da (foot) symbolizes foundational support/steps; √hṛ ‘draw/carry’ implies gathering and control. brahmā from brahman (√bṛh ‘grow, expand’) is the expansive word-power/true formulation. kaśaplakáu is lexically difficult; taken contextually as ‘awkward, splayed, wavering (feet/steps)’, i.e., instability in conduct/consciousness.
humility/inward gaze as condition for brahman, crossing (tṝ) as passage through inner difficulty, formation of the word-power (brahman)
R̥ta is mirrored as regulated movement—life’s ‘steps’ aligned to inner order.
Satya manifests as brahma: speech born from inner truth rather than outer show.
The Word (brahma/vāc) as a creative emergence from receptivity and collectedness.
Proto-Vedāntic and yogic-psychological reading (Aurobindo/Kashyap style): inner sacrifice, truth-speech, and self-mastery.
Directional imagery becomes attentional yoga: downward=inward grounding; upward=outward dispersal; steps=vital movements needing harmonization.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘crossing’ (tṝ) and ‘becoming brahmā’ mythologem: the seeker must steady the steps and turn vision downward/inward to cross safely; receptivity (strī) precedes the birth of brahman (true word-power).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dṛś ‘see’ continues PIE *derk- (‘see’), and √bhū ‘become’ continues PIE *bʰuH- (‘be, grow’). The semantic complex of ‘crossing’ √tṝ resonates with IE river-crossing motifs as transition through danger into a new status (here: brahmā).
- What is the relationship between the Rishi and the Devata here?
- The rishi frames a law of approach to divine power: Indra’s force is not safely held without inner discipline. The verse implies that the devata’s gift (brahman/illumined formulation) requires the human vessel to become receptive and steady—thus defining the reciprocity as preparation → descent of power.
Inward gaze and stabilization of life-movement before invoking illumination (Indra).
Mūlādhāra (grounding) and Ājñā (right seeing)
Nādī-śodhana or simple 4-4-6 breathing to reduce ‘wavering steps’ of prāṇa.
Pratyāhāra leading to dhāraṇā: receptive stillness where true insight-word can arise.
Sit with a slightly lowered gaze; feel both feet/seat grounded; observe impulses to ‘look upward’ (seek approval/achievement); let them fall quiet; then allow a single truthful intention to form as inner word.
General Ṛgvedic accentuation: preserve udātta on marked syllables; avoid flattening into later classical stress. (Exact pada-svara not supplied in input.)
Chant by pāda; keep the injunction words (adhaḥ, mā, upari) crisp; let the cadence ‘land’ firmly at pāda ends to embody steadiness.
adhaḥ: final ḥ lightly aspirated, paśyasva: śy conjunct (pa-śya-sva), upari: short u-, clear ri, pādakau: long ā; au as diphthong, brahmā: long ā at end
Firm, restrained, instructive; minimal ornamentation.
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