Rig Veda Sukta 72
Mandala 8Sukta 7218 Mantras

Sukta 72

Sukta 8.72

Himne ini ialah arahan liturgi dan pujian yang berpusat pada pelaksanaan Adhvaryu yang tepat—menyediakan havis, bergerak menurut ketetapan (praśāsana), dan memajukan korban agar ia “memenangi” tujuannya. Melalui citra libasi yang hidup (menuang ke dalam bejana yang dalam dan beredar luas), ia mengaitkan tindakan ritual yang teliti dengan peredaran kosmik soma/persembahan serta tatanan yajña yang memelihara. Penglihatan penutup membayangkan lapisan yang lebih dalam: “tapak” (pada) kuasa yang diingini tersebar mengelilingi langit oleh lidah—menyarankan Vāk (ucapan sakral) sebagai daya halus yang menyempurnakan upacara.

Recitation with translationRig Veda 8.72

In this hymn

Addressed to

  • Ritual action centered on the AdhvaryuMantra 1and implicitly Agni/yajña

    The Adhvaryu is the officiant of measured action: he prepares the oblation, directs the physical operations of the rite, and acts ‘knowing the ordinance’ (praśāsana) so the sacrifice proceeds rightly.

  • RudraMantras 3-4
  • IndraMantras 7-10, 13with Soma/inner-pressing imagery in the surrounding verses
  • Indra-AgniMantra 15
  • Mitra-VarunaMantra 17Mitra-Varuṇa (with Soma and Sūrya as supporting powers)
  • SomaMantras 11, 18with an implicit Vāk/utterance symbolism, heaven as dyu

Mantras

Mantra 1

हविष्कृणुध्वमा गमदध्वर्युर्वनते पुनः । विद्वाँ अस्य प्रशासनम् ॥

Sediakan persembahan suci (havis); moga Adhvaryu mara ke hadapan lagi untuk meraih kemenangan. Dengan mengetahui perintahnya, ia bergerak menurut aturan yang benar bagi karya yajña.

Mantra 2

नि तिग्ममभ्यंशुं सीदद्धोता मनावधि । जुषाणो अस्य सख्यम् ॥

Biarlah Hotṛ duduk dekat sinar yang tajam dan terang, pada batin (manas). Dengan menerima persahabatan Kuasa ini, ia memasuki keakraban yang benar dalam karya yajña.

Mantra 3

अन्तरिच्छन्ति तं जने रुद्रं परो मनीषया । गृभ्णन्ति जिह्वया ससम् ॥

Manusia mencari di dalam akan Rudra itu; dan di luar—melampaui—dengan fikiran yang membedakan. Mereka menangkapnya dengan lidah, Yang Perkasa itu—dengan daya sabda yang diilhamkan.

Mantra 4

जाम्यतीतपे धनुर्वयोधा अरुहद्वनम् । दृषदं जिह्वयावधीत् ॥

Dalam pertalian kerabat yang rapat ia menyalakan busur; sang pembawa-hayat mendaki ke rimba. Dengan lidah ia menumbangkan kekerasan yang menghalang—sabda menjadi senjata daya batin.

Mantra 5

चरन्वत्सो रुशन्निह निदातारं न विन्दते । वेति स्तोतव अम्ब्यम् ॥

Bergerak di sini, anak lembu kemerahan itu tidak menemui sesiapa yang meletakkannya; ia pergi mencari punca keibuan, wahai pemuji—merindu asal yang menyuburkan.

Mantra 6

उतो न्वस्य यन्महदश्वावद्योजनं बृहद् । दामा रथस्य ददृशे ॥

Dan lagi, sungguh besar lintasan berkudanya, luas dalam pertautannya; kelihatanlah tali pengikat keretanya—penyelarasan gerak yang teratur.

Mantra 7

दुहन्ति सप्तैकामुप द्वा पञ्च सृजतः । तीर्थे सिन्धोरधि स्वरे ॥

Tujuh daya memerah keluar satu sari yang tersembunyi; kemudian dua dan lima melepaskannya mengalir—di tīrtha, di Sindhu batin, di atas nada yang bercahaya dari kesedaran yang terjaga.

Mantra 8

आ दशभिर्विवस्वत इन्द्रः कोशमचुच्यवीत् । खेदया त्रिवृता दिवः ॥

Dengan sepuluh dorongan bercahaya daripada Vivasvat, Indra menggoncang hingga terlerai khazanah yang tersembunyi; dengan tekanan yang mematahkan letih, ia membuka kepungan tiga-lapis dari langit.

Mantra 9

परि त्रिधातुरध्वरं जूर्णिरेति नवीयसी । मध्वा होतारो अञ्जते ॥

Mengelilingi yajña yang berasas pada tatanan tiga-lapis (tridhātu), tenaga yang memacu yang baharu bergerak; dengan nikmat bermadu para hotar mengurapi diri untuk kerja suci.

Mantra 10

सिञ्चन्ति नमसावतमुच्चाचक्रं परिज्मानम् । नीचीनबारमक्षितम् ॥

Dengan persembahan penuh hormat mereka mencurahkan (soma) ke dalam bejana yang dalam, yang beredar luas dan bergerak ke segala arah; ia menanggung beban yang menurun, namun tidak binasa.

Mantra 11

अभ्यारमिदद्रयो निषिक्तं पुष्करे मधु । अवतस्य विसर्जने ॥

Hampirilah: batu-batu pemerah mencurahkan nikmat bermadu ke dalam piala-teratai, pada saat pelepasan dari kedalaman.

Mantra 12

गाव उपावतावतं मही यज्ञस्य रप्सुदा । उभा कर्णा हिरण्यया ॥

Para Lembu—sinar-sinar pencerahan—datang menghampiri kedalaman; Yang Mahaluas, pemberi nikmat bagi yajña, mempunyai kedua telinga daripada emas: ia mendengar dan menerima seruan yang benar.

Mantra 13

आ सुते सिञ्चत श्रियं रोदस्योरभिश्रियम् । रसा दधीत वृषभम् ॥

Curahkanlah ke dalam Soma yang telah diperah daya kepenuhan—kilau yang melimpah bagi Langit dan Bumi; dengan sari-rasa kenikmatan tegakkanlah daya Sang Banteng di dalamnya.

Mantra 14

ते जानत स्वमोक्यं सं वत्सासो न मातृभिः । मिथो नसन्त जामिभिः ॥

Mereka mengenal rumah kewujudan mereka sendiri; seperti anak-anak lembu bersama induknya mereka bertemu dan bersatu—kerabat dengan kerabat—dalam saling-kebersamaan.

Mantra 15

उप स्रक्वेषु बप्सतः कृण्वते धरुणं दिवि । इन्द्रे अग्ना नमः स्वः ॥

Dekat, di atas rangkaian kalungan bunga, mereka melafazkan seruan yang menyala dan membina asas yang teguh di langit-batin; kepada Indra dan Agni—sembah-hormat di alam yang bercahaya.

Mantra 16

अधुक्षत्पिप्युषीमिषमूर्जं सप्तपदीमरिः । सूर्यस्य सप्त रश्मिभिः ॥

Ia telah memerah keluar santapan yang melimpah dan tenaga, kepenuhan tujuh-langkah; dengan tujuh sinar Surya hal itu disempurnakan.

Mantra 17

सोमस्य मित्रावरुणोदिता सूर आ ददे । तदातुरस्य भेषजम् ॥

Daripada Soma, Mitra dan Varuṇa—yang menegakkan hukum Surya yang telah terbit—telah mengurniakan (kepada kami); itulah yang menjadi ubat penyembuh bagi diri yang tertekan di dalam.

Mantra 18

उतो न्वस्य यत्पदं हर्यतस्य निधान्यम् । परि द्यां जिह्वयातनत् ॥

Dan kini, kedudukan itu daripadanya—daripada yang didambakan, simpanan rahsianya—ia bentangkan mengelilingi langit dengan lidah: daya ujaran yang melingkari ruang-cahaya batin.

Inside Sukta 72

How it unfolds

  1. Where it opens

    A direct ritual imperative: prepare the oblation and let the Adhvaryu come forward, acting with knowledge of the ordinance.

  2. Development

    The hymn deepens into imagery of pouring and circulation—vessels, movement, and the unperishing continuity of the rite’s power.

  3. Climax

    A symbolic elevation of ritual into cosmology: the rite’s ‘station’ (pada), a hidden deposit, is stretched around heaven by the tongue—sacred utterance completing the cosmic frame.

  4. Where it settles

    The sacrifice is implicitly secured as enduring and effective: correct action, correct pouring, and empowered speech together establish the rite’s lasting success.

The deity: Adhvaryu

  • In the VedaHe is closely linked with Agni (who receives and carries offerings) and Soma (the poured, circulating potency).
  • Cosmic functionTo translate intention and sacred order into effective cosmic exchange—making offerings move correctly so that prosperity, strength, and right order (ṛta) are renewed between heaven, earth, and the gods.
  • Inner significanceDisciplined will and skill-in-action (kriyā-śakti): the capacity to align speech, mind, and deed so that inner offering becomes transformative rather than merely mechanical.

Famous verses

vidvām̐ asya praśāsanam
Verse 8.72.1Sets the program of the sukta: havis preparation, Adhvaryu’s forward movement, and efficacy through knowing the ordinance (praśāsana).Read verse 8.72.1 →
सिञ्चन्ति नमसावतमुच्चाचक्रं परिज्मानम् । नीचीनबारमक्षितम् ॥
Verse 8.72.10Striking libation image of pouring into the deep, wide-circling, all-moving vessel—expressing the unbroken, ‘unperishing’ continuity of sacrificial flow.Read verse 8.72.10 →
pari dyāṃ jihvayātanat
Verse 8.72.18Reveals the hymn’s inner layer: the ‘station’ (pada) of the desirable power is spread around heaven by the tongue, pointing to Vāk as a completing force of yajña.Read verse 8.72.18 →

Attributes of the deity

  • Rule-governed ritual precision (vidvān praśāsanam)
  • Preparation and offering of havis
  • Libation/pouring symbolism (soma as circulating power)
  • Efficacy through correct procedure
  • Link between utterance (jihvā/Vāk) and cosmic space (dyu)

Also by this seer

  • No secure additional hymns can be attributed with certainty due to the rishi being unrecorded for this sukta in the received headings.

The rite, step by step

  • Prepare the havis (oblation) and set the rite in readiness.
  • Summon/advance the Adhvaryu to resume the work and ‘win again’ through correct performance.
  • Execute the prescribed actions in sequence (measuring, placing, and coordinating implements and stations).
  • Pour/libate with reverence into the proper vessel(s), maintaining continuity and rhythm of offering.
  • Complete the rite with sanctified utterance—speech as the subtle ‘tongue’ that encircles and stabilizes the heavenly order.

Offerings

  • Havis (clarified butter, grains, or cooked oblation as appropriate)
  • Soma libations (or their ritual equivalents)
  • Reverential offerings with namas (acts of homage accompanying the pour)

Frequently Asked Questions

The hymn focuses on the Adhvaryu—the priest responsible for the practical, step-by-step actions of the sacrifice—while also implying Agni and Soma as the receiving and circulating powers.

It stresses doing the rite by ordinance and correct sequence: prepare the oblation, proceed properly, and pour with reverence so the sacrifice becomes effective and enduring.

It points to sacred speech (Vāk) as more than sound: the tongue symbolizes mantra and utterance that ‘completes’ the rite by establishing a subtle order that reaches and stabilizes the cosmic space (dyu).

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