Rig Veda Sukta 33
Mandala 7Sukta 3314 Mantras

Sukta 33

Sukta 7.33

Rishi

Vasiṣṭha (self-referential; addressed to Vasiṣṭhas)

Chandas

Triṣṭubh (probable for RV 7.33)

RV 7.33 ialah himne Vasiṣṭha yang merujuk dirinya sendiri, yang menyeru kumpulan resi Vasiṣṭha agar berhimpun rapat di sekeliling barhis (rumput suci) serta melindungi upacara dan penyanyi. Ia memuji kekuatan kependetaan kolektif—menerangi seperti Sūrya, luas seperti Samudra, dan menggerakkan seperti Vāta—agar stoma (himne pujian) sampai kepada komuniti yang dituju dan berkesan. Penutupnya membangkitkan rangkaian pemerasan soma (grāvan, uktha, sāman), menampilkan Vasiṣṭha sebagai ‘pembuka jalan’ yang memimpin arus ritual ke hadapan.

Recitation with translationRig Veda 7.33

In this hymn

Addressed to

  • Collective seer-band / ritual communityMantra 1contextual; indirectly Indra-linked narrative in the following verses
  • IndraMantras 2-5narrative of his choosing the Vasiṣṭhas
  • UshasMantra 7Uṣas (Dawn) and cosmic triads (fires/worlds/lights) as operative powers
  • VasishthasMantra 8Vasiṣṭhas as lineage of seers

    Presented as radiant, right-tressed (dakṣiṇataḥ-kapardāḥ) ritual specialists who ‘gladden’ and ‘foster thought’ (dhiyam jinvāsaḥ), gathering around the barhis and empowering the hymn’s reach.

  • Mitra-VarunaMantra 10Mitra-Varuṇa
  • UrvashiMantra 11Urvaśī
  • Implied Mitra-VarunaMantra 13Implied Mitra-Varuṇa (dual pouring)
  • VasishthaMantra 14Vasiṣṭha as priestly power

Mantras

Mantra 1

श्वित्यञ्चो मा दक्षिणतस्कपर्दा धियंजिन्वासो अभि हि प्रमन्दुः । उत्तिष्ठन्वोचे परि बर्हिषो नॄन्न मे दूरादवितवे वसिष्ठाः ॥

Berkilau, dengan rambut mereka terikat di sebelah kanan, mereka menggembirakanku, menyuburkan dhī (wawasan), mendekat dalam sukacita. Bangkit, aku berkata, melingkungi para lelaki di sekeliling barhis (rumput suci): wahai para Vasiṣṭha, janganlah jauh daripadaku untuk perlindungan.

Mantra 2

दूरादिन्द्रमनयन्ना सुतेन तिरो वैशन्तमति पान्तमुग्रम् । पाशद्युम्नस्य वायतस्य सोमात्सुतादिन्द्रोऽवृणीता वसिष्ठान् ॥

Dari jauh mereka menuntun Indra ke mari dengan Soma yang diperah, melampaui yang mengepung, melampaui yang terjaga—yang dahsyat. Dari Soma yang diperah oleh Pāśadyumna Vāyata, Indra memilih para Vasiṣṭha, menjadikan mereka miliknya bagi kerja suci.

Mantra 3

एवेन्नु कं सिन्धुमेभिस्ततारेवेन्नु कं भेदमेभिर्जघान । एवेन्नु कं दाशराज्ञे सुदासं प्रावदिन्द्रो ब्रह्मणा वो वसिष्ठाः ॥

Demikianlah sungguh ia menyeberangi sungai dengan (para penolong) ini; demikianlah sungguh ia menewaskan Bheda dengan ini. Demikianlah sungguh, dalam peperangan Sepuluh Raja, Indra melindungi Sudās dengan brahman kamu, wahai Vasiṣṭha—dengan daya Sabda yang diilhamkan.

Mantra 4

जुष्टी नरो ब्रह्मणा वः पितॄणामक्षमव्ययं न किला रिषाथ । यच्छक्वरीषु बृहता रवेणेन्द्रे शुष्ममदधाता वसिष्ठाः ॥

Wahai para lelaki, kamu dikasihi kerana brahman para leluhurmu; sungguh kamu tidak mencederai gandar yang tidak binasa—yang teguh. Ketika dalam sukatan śakvarī, dengan laungan yang luas, kamu menempatkan daya (śuṣma) ke dalam Indra, wahai Vasiṣṭha.

Mantra 5

उद्द्यामिवेत्तृष्णजो नाथितासोऽदीधयुर्दाशराज्ञे वृतासः । वसिष्ठस्य स्तुवत इन्द्रो अश्रोदुरुं तृत्सुभ्यो अकृणोदु लोकम् ॥

Seakan-akan menjulang hingga ke langit, mereka yang lahir daripada dahaga dan para pencari menyalakan (api usaha) dalam pertempuran Sepuluh Raja. Indra mendengar pujian Vasiṣṭha lalu menjadikan bagi kaum Tṛtsu suatu ruang yang luas—dunia yang bebas bagi mereka yang berjalan menurut ṛta (tatanan yang benar).

Mantra 6

दण्डा इवेद्गोअजनास आसन्परिच्छिन्ना भरता अर्भकासः । अभवच्च पुरएता वसिष्ठ आदित्तृत्सूनां विशो अप्रथन्त ॥

Bagaikan tongkat-tongkat yang teguh, kaum Bharata—masih muda dalam pertumbuhan—berdiri rapat dan padu, lahir daripada Lembu yang bercahaya (Sinar-sinar pengetahuan). Dan Vasiṣṭha menjadi pemimpin di barisan hadapan; maka sesungguhnya kaum-kaum Tṛtsu pun mengembang dan bertambah dalam kekuatan yang teratur.

Mantra 7

त्रयः कृण्वन्ति भुवनेषु रेतस्तिस्रः प्रजा आर्या ज्योतिरग्राः । त्रयो घर्मास उषसं सचन्ते सर्वाँ इत्ताँ अनु विदुर्वसिष्ठाः ॥

Tiga menaburkan benih menjadi dalam alam-alam; tiga ialah kelahiran mulia yang kepala pertamanya ialah Cahaya. Tiga ialah bahang yang menyertai Fajar. Semua ini sesungguhnya diketahui dan diikuti oleh para Vasiṣṭha dalam pengertian yang benar.

Mantra 8

सूर्यस्येव वक्षथो ज्योतिरेषां समुद्रस्येव महिमा गभीरः । वातस्येव प्रजवो नान्येन स्तोमो वसिष्ठा अन्वेतवे वः ॥

Seperti Surya menanggung dan menggerakkan ke hadapan cahaya mereka, seperti Samudra memegang kebesaran yang dalam dan luas, seperti Vayu bergerak dengan dorongan yang tidak tertahan—demikianlah madah ini, wahai para Vasiṣṭha, mengejar dan mencapai kamu, bukan melalui jalan yang lain.

Mantra 9

त इन्निण्यं हृदयस्य प्रकेतैः सहस्रवल्शमभि सं चरन्ति । यमेन ततं परिधिं वयन्तोऽप्सरस उप सेदुर्वसिष्ठाः ॥

Mereka bergerak di tempat rahsia hati dengan daya-daya pencerahan dan ketajaman budi, melingkupi pertumbuhan yang seribu-cabang. Sambil menenun batas yang direntangkan oleh hukum Yama, para Vasiṣṭha mendekat kepada Apsaras—ilham-ilham yang mengalir.

Mantra 10

विद्युतो ज्योतिः परि संजिहानं मित्रावरुणा यदपश्यतां त्वा । तत्ते जन्मोतैकं वसिष्ठागस्त्यो यत्त्वा विश आजभार ॥

Apabila Mitra dan Varuṇa melihatmu sebagai cahaya kilat yang menghimpun di sekeliling dirinya, itulah salah satu kelahiranmu, wahai Vasiṣṭha. Yang satu lagi ialah ketika Agastya membawa engkau ke hadapan bangsa-bangsa—untuk mengabdi kepada kehidupan bersama dengan nyala ṛta, kebenaran yang tertata.

Mantra 11

उतासि मैत्रावरुणो वसिष्ठोर्वश्या ब्रह्मन्मनसोऽधि जातः । द्रप्सं स्कन्नं ब्रह्मणा दैव्येन विश्वे देवाः पुष्करे त्वाददन्त ॥

Dan engkau ialah Maitrāvaruṇa, wahai Vasiṣṭha; lahir daripada Urvaśī, wahai brahman, daripada manas (akal-budi). Setitis (drapsa) yang telah gugur—dengan Sabda Ilahi (brahman)—segala dewa menempatkanmu di kolam teratai; agar sari yang terhimpun itu membesar menjadi kekuatan teguh seorang ṛṣi.

Mantra 12

स प्रकेत उभयस्य प्रविद्वान्त्सहस्रदान उत वा सदानः । यमेन ततं परिधिं वयिष्यन्नप्सरसः परि जज्ञे वसिष्ठः ॥

Dia, sang penyingkap yang bercahaya, mengetahui kedua-dua sisi; pemberi seribu kelimpahan dan juga pemegangnya yang tetap—hendak menenun sempadan yang direntangkan Yama, Vasiṣṭha pun lahir, melingkupi para Apsaras, ilham-ilham yang mengalir.

Mantra 13

सत्रे ह जाताविषिता नमोभिः कुम्भे रेतः सिषिचतुः समानम् । ततो ह मान उदियाय मध्यात्ततो जातमृषिमाहुर्वसिष्ठम् ॥

Dalam sidang korban (satra), didorong sejak kelahiran oleh penghormatan, mereka mencurahkan satu benih yang sama ke dalam sebuah tempayan. Dari situ diri-hayat bangkit ke atas dari tengah; dari situlah mereka menamakan yang lahir itu seorang ṛṣi—Vasiṣṭha, yang paling teguh dalam kebenaran.

Mantra 14

उक्थभृतं सामभृतं बिभर्ति ग्रावाणं बिभ्रत्प्र वदात्यग्रे । उपैनमाध्वं सुमनस्यमाना आ वो गच्छाति प्रतृदो वसिष्ठः ॥

Dia memikul uktha (himne pujian) dan memikul sāman (nyanyian suci); sambil membawa batu pemerah (grāvan), dia berseru di hadapan. Hampirilah dia dengan hati yang gembira dan seia; Vasiṣṭha, sang pemecah jalan, datang kepada kamu.

Inside Sukta 33

How it unfolds

  1. Where it opens

    A vivid gathering scene: radiant, right-tressed ritualists press close, enlivening the poet’s inspiration; the singer rises and addresses the Vasiṣṭhas to stay near for protection (7.33.1).

  2. Development

    The hymn expands from immediate ritual proximity to cosmic-scale validation—its force is compared to Sūrya’s light-bearing, the ocean’s deep greatness, and wind’s unstoppable motion (7.33.8), asserting that the stoma reaches its mark ‘by no other path.’

  3. Climax

    The stoma’s inevitability and directness: communal priestly power becomes a single current of illumination, depth, and propulsion that cannot be diverted from its intended recipients.

  4. Where it settles

    Ritual closure in soma idiom: the bearer of uktha and sāman, holding the pressing-stone, speaks at the fore; the community is urged to approach with glad assent as Vasiṣṭha ‘the path-breaker’ arrives (7.33.14).

The deity: Vasiṣṭhas

  • In the VedaTheir efficacy is imaged through cosmic comparanda—Sun-light, oceanic depth, and wind-like impetus—suggesting a sacral fraternity whose shared voice makes the stoma unavoidable and direct.
  • Cosmic functionTo stabilize and transmit ṛta-aligned speech: maintaining the continuity of sacrificial order, protecting the performer, and ensuring the hymn finds its proper recipients and divine correspondences (with Indra’s heroic sphere implied in the surrounding narrative context of the mandala).
  • Inner significanceThe integrated faculties of inspired intelligence (dhī), disciplined liturgical craft, and communal support—inner ‘companions’ that keep the seeker from isolation, carry the will forward, and make prayer effective rather than scattered.

The seer

  • VasiṣṭhaVasiṣṭha gotra (Vasiṣṭhas; one of the principal ṛṣi-families of the Rig Veda) · Foremost among the Saptaṛṣis in later tradition; chief poet-priest of Mandala 7, associated with royal patronage (notably the Bharatas/Sudās) and with establishing effective ritual speech (brahman) in praise and protection.

Famous verses

na me dūrād avitave vasiṣṭhāḥ
Verse 7.33.1Sets the hymn’s ritual frame—assembly around the barhis, inspiration strengthened by the seer-band, and the central request: ‘do not be far’ in protection.Read verse 7.33.1 →
sūryasyeva ... samudrasyeva ... vātasyeva
Verse 7.33.8Articulates the hymn’s signature cosmic imagery (Sun/Ocean/Wind) to describe the stoma’s luminous, deep, and irresistible reach toward the Vasiṣṭhas.Read verse 7.33.8 →
pratṛdo vasiṣṭhaḥ
Verse 7.33.14Anchors the conclusion in soma-pressing liturgy (uktha, sāman, grāvan) and portrays Vasiṣṭha as the leading priest who ‘breaks open’ the path for ritual success.Read verse 7.33.14 →

Attributes of the deity

  • Collective priestly authority (ṛṣi-band)
  • Protection and nearness around the rite
  • Illumination (Sūrya imagery)
  • Depth and steadiness (Samudra imagery)
  • Irresistible drive and reach (Vāta imagery)
  • Soma-pressing competence (grāvan/uktha/sāman)
  • Path-opening leadership (pratṛd, ‘breaker of the way’)

Also by this seer

  • Rig Veda Mandala 7 (many hymns attributed to the Vasiṣṭhas)
  • Traditions linking Vasiṣṭha to the Vasiṣṭha Dharmasūtra (later, smṛti corpus)
  • Later epic-purāṇic narratives: Vasiṣṭha as royal purohita and exemplar of brahmarṣi authority

The rite, step by step

  • Prepare the vedi and spread the barhis (sacred grass) as the ritual seat and boundary.
  • Call the Vasiṣṭha community/lineage to draw near—‘be not far’—to protect and assist the sacrificer.
  • Recite the stoma in triṣṭubh cadence, aligning speech with cosmic models (sun/ocean/wind) to ensure direct efficacy.
  • Proceed to the soma-pressing moment: lift/handle the grāvan (pressing-stone) and voice the uktha (recitation) alongside sāman (chant).
  • Conclude by inviting assent and good-will (sumanas) so the ‘path-breaker’ priestly power can lead the rite forward to its goal.

Offerings

  • Soma (implied by grāvan, uktha, sāman)
  • Ghee/oblations into Agni (typical accompaniment to the barhis setting)
  • Praise-offering (stoma) as the principal ‘gift’ of speech

Frequently Asked Questions

The hymn primarily addresses the Vasiṣṭhas as a collective—Vasiṣṭha’s own priestly lineage and ritual community—asking them to come close, support the rite, and offer protection.

These images describe how the hymn should work: like the Sun it illuminates, like the Ocean it is deep and vast in power, and like the Wind it moves with unstoppable force to reach its intended goal.

They point to soma-sacrifice practice: uktha is the spoken recitation, sāman the chanted melody, and grāvan the pressing-stone. The verse depicts the priest leading from the front, carrying the rite forward with skill and authority.

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