Rig Veda 3.33.8: Mandala 3, Sukta 33, Mantra 8
Sukta 3.33
- Rishi
- Viśvāmitra Gāthina
- Devata
- Sindhu
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Karuna (compassion)
एतद्वचो जरितर्मापि मृष्ठा आ यत्ते घोषानुत्तरा युगानि । उक्थेषु कारो प्रति नो जुषस्व मा नो नि कः पुरुषत्रा नमस्ते ॥
etád váco jaritar mā́pi mṛṣṭhā́ ā́ yát te ghóṣān úttarā yugā́ni | uktheṣú kā́ro práti no juṣasva mā́ no ní kaḥ puruṣa-trā́ namas te ||
Esta palavra, ó cantor, não a desprezes: que o teu chamado, ressoando ao longe, perdure através das eras futuras. Em nossos hinos, acolhe o clamor e volta-te para nós com assentimento; não nos lances abaixo em lugar algum — ó Potência que age pelo homem; a ti a nossa reverência.
Word by Word
- एतत्
- thisPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (वचः इत्यस्य विशेषणम्/निर्देशकः)Root एतद् (सर्वनाम-प्रातिपदिक)
- वचः
- speech; wordNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (ब्रू/वद्-क्रियायाः उक्त-वस्तु)Root वचस् (प्रातिपदिक)
- जरितः
- O singer/praiserNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (आह्वान)Root जरितृ (प्रातिपदिक; √जृ/जर् ‘स्तु’ इत्यर्थे, कर्तृ-नाम)
- मा
- do notIndeclinableनिषेध (आज्ञार्थे)Root मा (निषेध-अव्यय)
- अपि
- even; alsoIndeclinableसमुच्चय/अपि-भावRoot अपि (अव्यय)
- मृष्ठाः
- do not be false / do not errVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole Kartā (त्वम् = जरितः)Root √मृष् (मृष् ‘क्षमे/सह’ अथवा ‘असत्ये’—वेदे ‘विपरीतं/मिथ्या’ इत्यर्थे ‘मृषा’), रूपम्: मृष् + ता (आदेश/लोट्)
- आ
- up to; as far asIndeclinableउपसर्गः (यत्-सम्बन्धे ‘यावत्/यदा’ इत्यर्थ-प्रवर्धकः)Root आ (उपसर्ग/अव्यय)
- यत्
- as/when; that whichPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; सम्बन्धक (यत्-तत्)Role Adhikaraṇa (काल/परिमाण-सम्बन्धे)Root यद् (सर्वनाम-प्रातिपदिक)
- ते
- of you; to youPronounषष्ठी/चतुर्थी, एकवचनRole सम्बन्ध/सम्प्रदान (घोषान् इत्यस्य स्वामित्व/सम्बन्धः)Root त्वद् (सर्वनाम-प्रातिपदिक)
- घोषान्
- cries; proclamations; soundsNounपुंलिङ्ग, द्वितीया, बहुवचनRole Karma (अनु-√इ/अनु-गम् इत्यादि भावे ‘अनुत्तरा’ इत्यनेन सह)Root घोष (प्रातिपदिक)
- अनुत्तराः
- unsurpassed; later/continuingAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (घोषान् इत्यस्य विशेषणं—वेदे विशेषणस्य विभक्तिव्यत्ययः सम्भवः)Role Karma (घोषान् इत्यस्य विशेषणम्)Root अनुत्तर (प्रातिपदिक; अनु-उत्तर)
- युगानि
- ages; generationsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Adhikaraṇa (काल-परिमाणे ‘युगानि’ = ages)Root युग (प्रातिपदिक)
- उक्थेषु
- in hymns; in recitationsNounनपुंसकलिङ्ग, सप्तमी, बहुवचनRole Adhikaraṇa (स्थाने/विषये)Root उक्थ (प्रातिपदिक)
- कारो
- the doer/maker; performerNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (जुषस्व इत्यस्य कर्ता—देवः)Root कार (प्रातिपदिक; √कृ ‘करोति’/‘कर्म’ भावः)
- प्रति
- towards; in returnIndeclinableदिशा/सम्बन्धेRoot प्रति (अव्यय/उपसर्ग)
- नः
- us; of usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role Sampradāna (जुषस्व—अस्मभ्यं/अस्माकं प्रति)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- जुषस्व
- take pleasure in; acceptVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; आत्मनेपदRole Kartā (त्वम्—देवः), Karma (उक्थेषु/वचः)Root √जुष् (सेवने/प्रीतौ)
- मा
- do notIndeclinableनिषेध (आज्ञार्थे)Root मा (निषेध-अव्यय)
- नः
- usPronounद्वितीया, बहुवचन (एन्क्लिटिक)Role Karma (नि-√कृ/कॄ इत्यस्य)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- नि
- down; awayIndeclinableउपसर्गःRoot नि (उपसर्ग/अव्यय)
- कः
- do not strike/harmVerbआज्ञार्थ-प्रयोगः (लोट्), मध्यमपुरुष, एकवचन; परस्मैपद (पाठ-प्रकृत्या संक्षेप/निग्रह)Role Kartā (त्वम्—देवः)Root √कॄ/कृ (हिंसायाम्/क्षेपे—वेदे ‘नि कः’ = ‘निक्षिप्/निहिंस्’ इत्यर्थे), रूपम्: लोट्/विधिलिङ्-सम्भाव्य; पाठे ‘कः’ इति संक्षिप्त-रूपम्
- पुरुषत्रा
- among men; in human affairsIndeclinableअव्यय (रीतौ/विषये ‘among men, in human fashion’)Role Adhikaraṇa (विषय/परिसरे)Root पुरुषत्रा (अव्यय; ‘पुरुष’ + -त्रा)
- नमः
- obeisanceNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (नमस्-क्रियायाः वस्तु/अर्पणम्)Root नमस् (प्रातिपदिक)
- ते
- to youPronounचतुर्थी/षष्ठी, एकवचन (एन्क्लिटिक)Role Sampradāna (नमः—तुभ्यम्)Root त्वद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): एतद् वचः | जरितः | मा अपि मृष्ठाः | आ यत् ते घोषान् अनुत्तराः युगानि | उक्थेषु कारो प्रति नः जुषस्व | मा नः नि कः | पुरुषत्रा | नमः ते । 1) एतद्वचो = एतद् + वचः (द् + व् → द्व्)
- 2) जरित॒र्मापि = जरितः + मा + अपि (विसर्ग-लोपः; मा+अपि → मापि)
- 3) मृष्ठा॒ आ = मृष्ठाः + आ (विसर्ग-लोपः)
- 4) घोषा॒नुत्त॑रा = घोषान् + अनुत्तराः (न् + अ → न; दीर्घ/स्वर-प्रभावः)
- 5) कारो॒ प्रति = कारः + प्रति (विसर्ग-लोपः)
- 6) नम॑स्ते = नमः + ते (विसर्ग-लोपः; नमस्-ते)
The meaning
Outer meaning
The poet tells the singer not to disregard his word; may the addressee’s far-resounding call endure through ages. Accept the cry in the hymns, turn toward us; do not cast us down—O power working for man, homage to you.
Inner meaning
The rishi safeguards the mantric transmission: the ‘word’ is not personal but a vehicle of lasting spiritual force meant to resound through yugas (ghoṣān uttarā yugāni). The ‘kāra’—the cry/uttered call within the hymn—is the soul’s insistence for divine response. The Rivers/Sindhu here become the great consenting Power of the flow that must ‘turn toward us’ (prati juṣasva): the higher movement must accept and carry the human aspiration. ‘Puruṣatrā’ indicates a divinity that works for the human being—helping the ascent and protecting from falls into lower states.
Universal truth
A true word of aspiration, faithfully preserved and repeatedly offered, becomes a living force across generations; divine powers respond to sincerity and protect the seeker from inner downfall.
Themes
river-crossing, power-of-speech, invocation-for-aid, protection-from-downfall
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Kauśika
- Other hymns
- RV 3.33.1-7, RV 3.62.10
Family tradition
A tradition emphasizing the power of mantra across time; the rishi acts as guardian of the ‘word’ and its enduring resonance.
Significance
The seer here is not only a traveler but a transmitter: he seeks that the mantric call remain effective for ‘later ages’—a Vedic intuition of spiritual continuity.
The deity
- Devata
- Sindhu / Nadyaḥ (Rivers as consenting Powers of the Flow)
- Epithets
- puruṣatrā (working for man), far-resounding (ghoṣān… implied), accepting in hymns (uktheṣu juṣasva)
- Related deities
- Indra (who makes the passage possible by removing obstruction), Savitṛ (who leads the movement), Soma (whose sweetness sustains the word)
Cosmic role
They are the sustaining currents that carry the sacrifice and the journey; their consent ensures safe passage and continuity of the mantric tradition.
Inner power
Protective flow and responsive grace: the ability of higher movement to ‘turn toward’ the aspirant and prevent inner downfall.
In ritual
Where it is used
Concluding appeal for acceptance and protection; suitable as a closing verse after river invocation or travel-related recitation.
ए॒तद्वचो॑ जरित॒र्मापि॑ मृष्ठा॒ आ यत्ते॒ घोषा॒नुत्त॑रा यु॒गानि॑ । उ॒क्थेषु॑ कारो॒ प्रति॑ नो जुषस्व॒ मा नो॒ नि क॑: पुरुष॒त्रा नम॑स्ते ॥
ए॒तत् । वचः॑ । ज॒रि॒तः॒ । मा । अपि॑ । मृ॒ष्ठाः॒ । आ । यत् । ते॒ । घोषा॑न् । उत्ऽत॑रा । यु॒गानि॑ । उ॒क्थेषु॑ । का॒रो॒ इति॑ । प्रति॑ । नः॒ । जु॒ष॒स्व॒ । मा । नः॒ । नि । क॒रिति॑ कः । पु॒रु॒ष॒ऽत्रा । नमः॑ । ते॒ ॥
etat | vacaḥ | jaritaḥ | mā | api | mṛṣṭhāḥ | ā | yat | te | ghoṣān | ut-tarā | yugāni | uktheṣu | kāro iti | prati | naḥ | juṣasva | mā | naḥ | ni | karitikaḥ | puruṣa-trā | namaḥ | te
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4 pādas of ~11 syllables each
Firm, declarative, and prayerful; less ‘streaming’ than Jagatī, more like a vow and protective appeal.
Stabilizes resolve and devotion; supports a protective, sealing conclusion to the sūkta.
- वचः (vacaḥ)
- Literal: word. Symbolic: mantric truth-force meant for transmission and endurance
- घोष (ghoṣa)
- Literal: sound, call, proclamation. Symbolic: the resonance of awakened consciousness; mantra’s living vibration through time
- युगानि (yugāni)
- Literal: ages. Symbolic: successive stages of collective and individual evolution
- उक्थ (uktha)
- Literal: solemn hymn/recitation. Symbolic: structured offering of speech—conscious articulation of aspiration
- कार (kāra)
- Literal: cry, call (utterance). Symbolic: the soul’s pressing call; the effective note that draws divine attention
- जुषस्व (juṣasva)
- Literal: take delight in, accept. Symbolic: divine consent—receiving and supporting the human offering
- नि कः (ni kaḥ)
- Literal: cast down, throw down. Symbolic: fall into lower consciousness; relapse into obstruction
- पुरुषत्रा (puruṣatrā)
- Literal: working for man/among men. Symbolic: the divine power that actively aids human progress and safeguards the journey
- नमः (namaḥ)
- Literal: obeisance. Symbolic: self-giving and alignment—key to receiving protection and consent
Recitation in contexts invoking safe passage/crossing and the appeasement of waters (apāṃ-napāt / river-crossing motifs); adaptable within Soma rites as a supportive (aṅga) praise when movement/procession and ‘crossing’ symbolism is foregrounded.
As a sealing prayer after praise/invocation; when seeking enduring efficacy of the hymn and safety from harm.
Final namas (obeisance) and request for consent; may accompany a concluding offering or respectful salutation to the waters.
Use as a closing mantra after meditation/chanting: ask that the inner call endure and that one not ‘fall back’ into old patterns.
(vac-) from √vac ‘to speak, utter’ → also ‘inspired speech’ (Vāc as power). (jaritar-) from √gṛ/√jar ‘to sing/praise’ (Vedic jar- ‘to praise’). (ghoṣa-) from √ghuṣ ‘to sound, resound’ → inner sense: proclamation/awakening vibration. (uttara-) ‘later/higher’ (comparative of ud-/ut ‘up’), suggesting temporal succession and ascent. (yuga-) from √yuj ‘to yoke, join’ → an ‘age’ as a joined cycle/turn. (uktha-) from √vac/√ukṣ? (traditional: ‘hymn of praise’, a set recitation) → structured utterance-power. from √juṣ ‘to enjoy, be pleased, accept’ (deity’s consenting reception). from √nam ‘to bow’ → psychological yielding. (puruṣa-trā) ‘for men/among men’ with -trā adverbial ‘in the sphere of’.
Ṛta (right order as the right flow), Satya (true speech as effective power), reciprocity between human aspiration and divine assent
Acceptance (juṣasva) implies harmony with ṛta: the divine responds when the human offering is aligned.
Truth as enduring resonance—what is true can persist through ages as living vibration.
Transmission of divine speech into time; mantra as a thread linking stages (yugas) of evolution.
Mantra-śakti perspective aligned with Aurobindo: word as force, not mere description.
Resonant mantra-vibration that persists and protects; the flow of consciousness that ‘turns toward’ the aspirant in response.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘responsive Waters’ mythologem: the rivers as conscious powers who hear the seer’s call and grant passage. The enduring ‘ghoṣa’ across ‘uttarā yugāni’ also frames the mantra as a transmissible force—speech that remains effective through cycles, ensuring the right crossing (outer) and the right transition of consciousness (inner).
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key items show conservative Indo-European inheritance: √vac ‘speak’ (PIE *wekʷ- ‘to speak, voice’), √nam ‘bow’ (PIE *nem- ‘bend’), √yuj ‘yoke’ (PIE *yeug- ‘join, yoke’). The semantics of ‘yuga’ as a ‘joined’ cycle parallels other IE ‘yoke/age’ notions (Latin iugum ‘yoke’).
- What is the relationship between the Rishi and the Devata here?
- A reciprocal contract of speech and assent: the rishi offers ‘vacas/uktha’ and the concentrated call (‘kāro’), requesting the devatā’s ‘juṣ’—delighted acceptance—so the divine flow does not ‘press down’ (ni-) the human journey. ‘namaḥ’ marks ego-yielding, aligning the human will with the river-power’s ṛta-like movement.
Seal the session: offer the ‘cry’ (kāra) from the heart and ask the higher flow to accept it and prevent relapse.
Viśuddha (resonant mantra) anchored in Anāhata (devotional self-giving)
Soft, lengthened exhale with humming resonance (bhrāmarī-like) to embody ‘ghoṣa’; pause in stillness after the last syllable.
Quiet devotion with protective containment; continuity of aspiration beyond the session.
End practice with namas: a brief inner bow. Intend that the mantra’s vibration continue subtly through daily actions (‘uttarā yugāni’ as successive moments).
Triṣṭubh with clear udatta on vocatives and key requests (juṣasva, namas); keep anudatta steady to maintain prayerful gravity.
Treat as a concluding seal: slower articulation on ‘mā no…’ and ‘namas te’. Let ‘ghoṣān… yugāni’ resonate with an open throat.
jaritar: roll/clear ‘r’; keep short a in -tar., māpi mṛṣṭhāḥ: articulate conjunct mṛ; keep ṣṭh aspirated cluster clear., puruṣatrā: retroflex ṣ; long ā at end.
Deep, reverent, sustained resonance—especially on ‘ghoṣān’ and the final ‘te’.
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