Rig Veda 3.33.1: Mandala 3, Sukta 33, Mantra 1
Sukta 3.33
- Rishi
- Viśvāmitra Gāthina
- Devata
- Vipāṭ and Śutudrī
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Shringara (love)
प्र पर्वतानामुशती उपस्थादश्वे इव विषिते हासमाने । गावेव शुभ्रे मातरा रिहाणे विपाट् छुतुद्री पयसा जवेते ॥
prá párvatānām uśatī́ upásthād áśve iva víṣite hāsámāne | gā́veva śubhré mā́tarā rihāṇé vipā́ṭ chūtudrī́ páyasā javete ||
పర్వతాల మనోహర ఒడిలోనుంచి ఆ రెండు ఆకాంక్షగల నదులు ఉప్పొంగి బయలుదేరుతాయి; అదుపులేని మాదగుర్రాలు హాస్యంగా పరిగెత్తినట్లుగా. ప్రకాశించే మాతలవలె, ఆవులు తమ దూడను నాకి స్నేహించునట్లుగా, విపాట్ మరియు శుతుద్రీ పోషకమైన పాలవంటి జలంతో వేగంగా ప్రవహిస్తాయి.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- पर्वतानाम्
- of the mountainsNounmasculine, genitive, pluralRole सम्बन्ध (genitive relation)Root पर्वत (प्रातिपदिक)
- उशती
- desiring, eagerAdjectivefeminine, nominative, singularRole कर्तृ (as qualifier of the subject)Root उशत् (कृदन्त; √वश्/उश् ‘to desire, wish’)
- उपस्थात्
- from the lap/near side (i.e., from the base)Nounmasculine, ablative, singularRole अपादानRoot उपस्थ (प्रातिपदिक)
- अश्वे
- on/like a horseNounmasculine, locative, singular (Vedic also used adverbially)Role अधिकारणRoot अश्व (प्रातिपदिक)
- इव
- like, asIndeclinableparticle of comparisonRoot इव
- विषिते
- when spurred on, urgedAdjectivelocative, singular (agreeing with अश्वे)Role अधिकारण (qualifier)Root विषित (कृदन्त/विशेषण; from √शि/√षि ‘to sharpen, spur’ > ‘spurred, urged on’)
- हासमाने
- smiling, laughingAdjectivefeminine, nominative, dual (agreeing with the two rivers)Role कर्तृ (qualifier of subject)Root हासमान (कृदन्त; √हस् ‘to laugh, smile’)
- गावे
- (two) cowsNounfeminine, nominative, dualRole कर्तृ (in simile)Root गो (प्रातिपदिक)
- इव
- like, asIndeclinableparticle of comparisonRoot इव
- शुभ्रे
- bright, shiningAdjectivefeminine, nominative, dualRole कर्तृ (qualifier)Root शुभ्र (प्रातिपदिक)
- मातरौ
- two mothersNounfeminine, nominative, dualRole कर्तृRoot मातृ (प्रातिपदिक)
- रिहाणे
- licking (each other/their young)Verb-adjective (participle)feminine, nominative, dual, present middle participleRole कर्तृ (qualifier)Root रिहाण (कृदन्त; √रिह्/√लिह् ‘to lick’)
- विपाट्
- Vipāṭ (river Vipāś/Vipāśā)Proper Nounfeminine, nominative, singularRole कर्तृRoot विपाट् (नदी-नाम; प्रातिपदिक)
- छुतुद्री
- Śutudrī (river Sutlej)Proper Nounfeminine, nominative, singularRole कर्तृRoot छुतुद्री (नदी-नाम; प्रातिपदिक)
- पयसा
- with water, by their streamNounneuter, instrumental, singularRole करणRoot पयस् (प्रातिपदिक)
- जवेते
- hastens, speeds alongVerbpresent, middle (ātmanepada), 3rd person, singularRole क्रिया (of the subject rivers)Root √जु/√जव् (to hasten, speed)
Sandhi Notes
- Resolved Vedic sandhi/pada-division: पर्व॑तानामुश॒ती → पर्वतानाम् + उशती
- उ॒पस्था॒दश्वे॑ → उपस्थात् + अश्वे
- इव॒ विषि॑ते॒ → इव + विषिते
- विषि॑ते॒ हास॑माने → विषिते + हासमाने
- गावे॑व → गावे + इव
- शु॒भ्रे मा॒तरा॑ → शुभ्रे + मातरौ
- रिहा॒णे विपा॑ट् → रिहाणे + विपाट्
- छुतु॒द्री पय॑सा → छुतुद्री + पयसा. Accent marks in the saṃhitā are not repeated in the pada forms here
- analysis follows RV usage (dual feminine for the two rivers; singular verb used collectively)
The meaning
Outer meaning
From the mountains’ lap two eager rivers surge, laughing like unbridled mares; like bright mothers, like cows licking their calf, Vipāṭ and Śutudrī run swiftly with nourishing milk.
Inner meaning
From the heights of consciousness (mountains), two luminous currents of the being (Vipāṭ and Śutudrī) descend—joyful, free, and swift like released vital energies (mares). They are ‘mothers’ because they nourish the sadhaka with sustaining delight (páyas), and ‘cows’ because they carry the light-substance of knowledge and increase. Their laughter is the spontaneous gladness of consciousness when channels open and energies flow without restraint.
Universal truth
When inner channels are unblocked, life-energy and understanding move together as nourishing streams; true growth feels like a joyful rush from higher ground into the field of life.
Themes
Nature-praise, River hymn, Nourishment and delight, Protective passage
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Kauśika
- Other hymns
- Rig Veda 3.33.1-13 (river sequence)
Family tradition
Seer of dynamic crossings and openings of paths; here the ‘river hymn’ becomes an inner passage and harmonization of forces.
Significance
Transforms geography into psychology: rivers are living goddesses—currents of consciousness that must be befriended and understood for the onward journey.
The deity
- Devata
- Vipāṭ and Śutudrī
- Epithets
- Śubhre (bright, pure), Mātarā (mothers)
- Related deities
- Sindhu, Sarasvatī, Āpas (Waters), Indra (impeller/overseer)
Cosmic role
Life-giving streams that carry nourishment from the heights to the human field; they connect mountain-source to oceanic fullness.
Inner power
Twin currents of purified prāṇa and feeling-intelligence that nourish and quicken the being.
In ritual
Where it is used
Āpaḥ (waters) praises; recitations connected with crossings, journeys, and invoking safe passage and abundance.
प्र पर्व॑तानामुश॒ती उ॒पस्था॒दश्वे॑ इव॒ विषि॑ते॒ हास॑माने । गावे॑व शु॒भ्रे मा॒तरा॑ रिहा॒णे विपा॑ट् छुतु॒द्री पय॑सा जवेते ॥
प्र । पर्व॑तानाम् । उ॒श॒ती इति॑ । उ॒पऽस्था॑त् । अश्वे॑इ॒वेत्यश्वे॑ऽइव । विसि॑ते॒ इति॒ विऽसि॑ते । हास॑माने॒ इति॑ । गावा॑ऽइव । शु॒भ्रे इति॑ । मा॒तरा॑ । रि॒हा॒णे इति॑ । विऽपा॑ट् । शु॒तु॒द्री । पय॑सा । ज॒वे॒ते॒ इति॑ ॥
pra | parvatānām | uśatī iti | upa-sthāt | aśveivetyaśve--iva | visiteitivi-site | hāsamāneiti | gāvāiva | śubhre iti | mātarā | rihāṇe iti | vi-pāṭ | śutudrī | payasā | javeteiti
48
4 pādas of ~12 syllables each
Longer, flowing measure suited to river-motion; expansive and continuous.
Induces a sense of streaming continuity and gentle uplift; supports visualization of descending, nourishing force.
- पर्वतानाम् उपस्थात् (parvatānām upasthāt)
- Literal: from the lap of the mountains. Symbolic: from the higher planes/peaks of consciousness
- उशती (uśatī)
- Literal: desirous, eager. Symbolic: aspiring currents seeking manifestation
- अश्वे इव विसिते (aśve iva viṣite)
- Literal: like unbridled mares. Symbolic: released vital forces moving freely under a higher impulsion
- हासमाने (hāsamāne)
- Literal: laughing. Symbolic: delight and ease of liberated movement
- मातराः (mātarā)
- Literal: mothers (two). Symbolic: nourishing powers that support the inner growth
- गाव इव (gāva iva)
- Literal: like cows. Symbolic: carriers of light/knowledge-substance; beneficent increase
- पयसा (payasā)
- Literal: with milk. Symbolic: nourishment of delight, sustaining essence (often close to soma-like rasa)
River-crossing hymn; recited to harmonize passage and invoke safe, auspicious flow (yātrā/pravāsa contexts; also integrated into broader sacrificial itineraries)
In contexts of river invocation and auspicious movement; also as stuti in travel/crossing motifs.
Praise and appeasement of river powers; seeking their favor and free passage.
Meditation for restoring flow—when emotions are blocked or energy feels constrained; also before travel or major transitions.
uśatī from √vaś/√uṣ (desire/longing; ‘wish’). upastha ‘lap/bosom’ (upa-sthā ‘standing near’ → place of support/source). viṣita ‘unbound’ from vi-√sī/√ṣī? (traditional segmentation as ‘loosened/released’). rihāṇe from √rih ‘lick’ (maternal nourishing image). payas ‘milk, sap’ (nourishment; inner rasa). javete from √jav ‘speed’.
Rasa/Ananda as nourishing flow (payas), Manifestation from the ‘heights’ into movement, Maternal powers sustaining the journey
Rivers as executors of r̥ta—carrying the ordered movement from source to fulfillment.
Brightness (śubhra) implies clarity and purity in the movement of life-force.
Creation as outflow from heights into manifestation; nourishment sustaining the worlds.
Vedic psychological symbolism: waters as consciousness-substance and delight-bearing energies.
Higher consciousness releases twin currents of energy and nourishment; they carry delight and knowledge into the active life.
- What is the primary Vedic 'mythologem' present in this verse?
- The rivers as divine Mothers: emergent, laughing, unbound powers flowing from the mountain-lap, carrying nourishing ‘milk’—a mythic image of life and delight descending into the human field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- mātarā ‘two mothers’ from PIE *méh₂tēr (mother). payas ‘milk’ belongs to an Indo-European nourishment lexicon (cf. Greek póa ‘grass’ is not cognate; but the semantic complex ‘sap/milk’ is widely poetic). The horse simile (aśva) reflects inherited Indo-European prestige imagery for speed and vital force.
- What is the relationship between the Rishi and the Devata here?
- The seer approaches the rivers not as inert nature but as conscious maternal powers: by praise that recognizes their luminous, fostering character, he establishes harmony so their flow becomes supportive nourishment for the soul’s passage.
Feel two inner streams descending from the crown/upper head into heart and navel, restoring joyful movement.
Sahasrāra-to-Anāhata descent (nourishing delight) with Svādhiṣṭhāna flow (waters/emotion).
Slow inhale imagining mountain-source; long exhale imagining rivers flowing through the body; add gentle ujjāyī to ‘stream’ the breath.
Flowing, receptive, quietly joyful.
If agitation arises, return to the image of ‘bright mothers’—let the breath become milk-like nourishment; allow laughter/lightness in the mind.
Jagatī requires even, flowing accenting; keep udatta peaks clear on key nouns (parvatānām, aśve, mātarā, vipāṭ, śutudrī).
Avoid chopping; let each pāda run like a stream with a gentle caesura midline.
vipāṭ: clear long ā; final ṭ retroflex, śutudrī: dental śu-, retroflex ḍr cluster; keep vowel lengths distinct, rihāṇe: aspirate h softly, payasā: short a in -sa
Liquid, smooth, slightly smiling tone; sustained vowels to evoke flow.
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