Sukta 37
Sukta 2.37
Vasiṣṭha (Maṇḍala 2 context)
Triṣṭubh (probable; needs verification)
Himne ringkas ini menyeru Draviṇodāḥ—“Pemberi kekayaan/anugerah”—sebagai kuasa peminum Soma yang berkenan melalui tindakan imam yang tersusun dengan tepat serta persembahan yang dilakukan pada waktunya yang benar (ṛtu). Ia memetakan upacara Soma melalui para petugas (Hotṛ, Potṛ, Neṣṭṛ, Adhvaryu) dan memuncak pada permohonan agar dewa itu meminum “cawan keempat,” lalu melepaskan kemakmuran, kekuatan, dan kejayaan ritual kepada si pelaksana korban.
In this hymn
Addressed to
Mantras
Mantra 1
मन्दस्व होत्रादनु जोषमन्धसोऽध्वर्यवः स पूर्णां वष्ट्यासिचम् । तस्मा एतं भरत तद्वशो ददिर्होत्रात्सोमं द्रविणोदः पिब ऋतुभिः ॥
Bergembiralah dengan sari Soma, menurut seruan Hotṛ; wahai para Adhvaryu, dia menghendaki tegukan penuh yang telah dituang. Bawalah ini kepadanya—patuh kepada kehendak itu. Wahai pemberi kekayaan, minumlah Soma dari Hotṛ, menurut musim-musim (irama) ṛta.
Mantra 2
यमु पूर्वमहुवे तमिदं हुवे सेदु हव्यो ददिर्यो नाम पत्यते । अध्वर्युभिः प्रस्थितं सोम्यं मधु पोत्रात्सोमं द्रविणोदः पिब ऋतुभिः ॥
Dia yang dahulu aku seru, dia juga aku seru kini sekali lagi; sesungguhnya dialah yang layak menerima persembahan—Dadhi, yang namanya adalah tuan. Oleh para Adhvaryu telah disediakan madu Soma; dari Potṛ minumlah Soma, wahai pemberi kekayaan, menurut irama ṛta.
Mantra 3
मेद्यन्तु ते वह्नयो येभिरीयसेऽरिषण्यन्वीळयस्वा वनस्पते । आयूया धृष्णो अभिगूर्या त्वं नेष्ट्रात्सोमं द्रविणोदः पिब ऋतुभिः ॥
Semoga para pembawamu disiapkan, yang dengannya engkau bergerak; tidak tercedera, majulah, wahai Penguasa Kayu (Vanaspati). Mendekatlah, wahai yang berani, menghampiri dalam perlindungan; dari Neṣṭṛ minumlah Soma, wahai pemberi kekayaan, menurut irama ṛta.
Mantra 4
अपाद्धोत्रादुत पोत्रादमत्तोत नेष्ट्रादजुषत प्रयो हितम् । तुरीयं पात्रममृक्तममर्त्यं द्रविणोदाः पिबतु द्राविणोदसः ॥
Dia telah minum daripada Hotṛ; daripada Potṛ dia menjadi girang; dan daripada Neṣṭṛ dia menerima persembahan yang telah diletakkan. Biarlah Draviṇodāḥ meminum bejana keempat—tidak bercampur, tidak mati; biarlah para pemberi kelimpahan meminum.
Mantra 5
अर्वाञ्चमद्य यय्यं नृवाहणं रथं युञ्जाथामिह वां विमोचनम् । पृङ्क्तं हवींषि मधुना हि कं गतमथा सोमं पिबतं वाजिनीवसू ॥
Pasangkanlah hari ini kereta yang datang mendekat, yang membawa insan, demi pelepasanmu dan kerja luasmu di sini. Campurkan persembahan dengan kemanisan madu; datanglah sungguh kepada seruan kami ini, lalu minumlah Soma, wahai kamu berdua yang kaya dengan kelimpahan daya.
Mantra 6
जोष्यग्ने समिधं जोष्याहुतिं जोषि ब्रह्म जन्यं जोषि सुष्टुतिम् । विश्वेभिर्विश्वाँ ऋतुना वसो मह उशन्देवाँ उशतः पायया हविः ॥
Bergembiralah, wahai Agni, pada kayu penyala; bergembiralah pada persembahan; bergembiralah pada Brahman—sabda mantra yang lahir daripada diri kami; bergembiralah pada pujian yang tersusun elok. Bersama semua dewa, dalam irama Ṛta, wahai Vasu yang agung, rindukan para dewa yang merindu, dan jadikan mereka meminum persembahan.
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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