Rig Veda 2.33.7: Mandala 2, Sukta 33, Mantra 7
Sukta 2.33
- Rishi
- Gṛtsamada
- Devata
- Rudra
- Chandas
- Triṣṭubh
- Rasa
- Karuna (compassion) and Shanta (peace)
क्व स्य ते रुद्र मृळयाकुर्हस्तो यो अस्ति भेषजो जलाषः । अपभर्ता रपसो दैव्यस्याभी नु मा वृषभ चक्षमीथाः ॥
kvà syá te rudra mṛḷayā́kur hásto yó ásti bheṣajó jálāṣaḥ | apabhartā́ rápaso daívyasyā́bhī nú mā vṛṣabha cakṣamīthāḥ ||
Hey Rudra, tumhara woh haath kahan hai jo kripa dikhata hai? Woh haath jo ilaaj karta hai aur thandi deta hai. Tum bade baleshwar ho, jo upar se bhaari bojh utaarte ho. Abhi mujhe dekho aur mujhe bacha lo.
Word by Word
- क्व
- where?Indeclinableप्रश्नार्थक अव्ययRole Adhikaraṇa (प्रश्न-स्थान/विषय)Root क्व (प्रश्नाव्यय)
- स्य
- indeed/then (particle)Indeclinableनिपात (अनिश्चितता/प्रश्न-प्रबलन)Root स्य (निपात; एन्क्लिटिक)
- ते
- of you; yourPronounषष्ठी एकवचन (enclitic)Role Sampradāna/सम्बन्ध (possessor: ‘of you/your’)Root त्वद् (सर्वनाम-प्रातिपदिक)
- रुद्र
- O RudraNounसम्बोधन एकवचन, पुंलिङ्गRole सम्बोधनRoot रुद्र (प्रातिपदिक)
- मृळयाकुः
- healing/mercifulAdjectiveप्रथमा एकवचन, पुंलिङ्ग (हस्तः इति विशेष्यस्य विशेषणम्)Role Kartā (हस्तः के विशेषणरूपेण)Root मृळयाकु (प्रातिपदिक; बहुव्रीहि/कर्मधारय-स्वरूप)
- हस्तः
- handNounप्रथमा एकवचन, पुंलिङ्गRole Kartā (अस्ति इत्यस्य)Root हस्त (प्रातिपदिक)
- यः
- which/whoPronounप्रथमा एकवचन, पुंलिङ्गRole Kartā (अस्ति इत्यस्य; सम्बन्ध-प्रत्ययः)Root यद् (सर्वनाम-प्रातिपदिक)
- अस्ति
- isVerbलट्, प्रथमपुरुष, एकवचन, परस्मैपदRoot अस् (धातु)
- भेषजः
- remedy; medicineNounप्रथमा एकवचन, पुंलिङ्ग (यः…भेषजः)Role Kartā/Predicative nominativeRoot भेषज (प्रातिपदिक)
- जला॑षः
- healing; health-givingNoun/Adjectiveप्रथमा एकवचन, पुंलिङ्ग (भेषजस्य विशेषण/उपाधि)Role Kartā (भेषजः इत्यस्य विशेषणरूपेण)Root जला॑ष (प्रातिपदिक; वैदिक)
- अपभर्ता
- remover; one who carries awayAgent nounप्रथमा एकवचन, पुंलिङ्गRole Kartā (अभि…चक्षमीथाः इत्यस्य)Root अप-भर्तृ (कृदन्त-प्रातिपदिक; √भृ ‘to bear/carry’ + अप)
- रपसः
- of harm; of afflictionNounषष्ठी एकवचन, नपुंसकलिङ्गRole Apādāna/सम्बन्ध (that which is removed: ‘of harm/affliction’)Root रपस् (प्रातिपदिक)
- दैव्यस्य
- divine; coming from the godsAdjectiveषष्ठी एकवचन, नपुंसकलिङ्ग (रपसः इत्यस्य विशेषणम्)Role सम्बन्धRoot दैव्य (प्रातिपदिक; देव-सम्बन्धी)
- अभी
- towards; uponIndeclinableउपसर्ग/अव्यय (दिशा/सम्प्राप्ति)Root अभि (उपसर्ग/अव्यय)
- नु
- now; indeedIndeclinableनिपात (अधुना/प्रबलन)Root नु (निपात)
- मा
- mePronounद्वितीया एकवचन (enclitic)Role KarmaRoot अहम् (सर्वनाम-प्रातिपदिक)
- वृषभ
- O Bull (mighty one)Noun (epithet)सम्बोधन एकवचन, पुंलिङ्गRole सम्बोधनRoot वृषभ (प्रातिपदिक)
- चक्षमीथाः
- you have looked upon; you have noticedVerbलिट् (परिप्रास/परफेक्ट), मध्यमपुरुष, एकवचन, आत्मनेपदRoot √चक्ष् (वैदिक; ‘to see/notice/observe’)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): क्व स्य ते रुद्र मृळयाकुः हस्तः यः अस्ति भेषजः जला॑षः । अपभर्ता रपसः दैव्यस्य अभी नु मा वृषभ चक्षमीथाः ॥ Key points: (1) मृळ॒याकु॒र्हस्तो॒ → मृळयाकुः + हस्तः (visarga before h-). (2) यो अस्ति → यः + अस्ति (visarga before vowel). (3) भेष॒जो → भेषजः (nom. sg. with visarga; pada-text often shows -o in saṃhitā). (4) दैव्य॑स्या॒भी → दैव्यस्य + अभी (a + a → ā). Accent marks retained as in saṃhitā where shown
- pada-forms given without full accent reconstruction
The meaning
Outer meaning
The poet asks where Rudra’s merciful healing hand is—the balm that refreshes. Rudra removes the divine assault and burning pressure; the poet asks him to look upon him savingly.
Inner meaning
The ‘hand’ of Rudra is the direct touch of the transforming Force when it turns from pressure to healing—when tapas becomes medicine (bheṣaja). ‘Divine assault’ (rapas daivyā) is the intense action of higher energies that can feel scorching to the unprepared nature; Rudra is asked to carry away that burning strain by converting it into a curative purification. The prayer ‘look upon me’ is for a conscious regard: an illumined, saving attention that reorganizes the inner movements and restores harmony.
Universal truth
What feels like overwhelming pressure in growth can be transmuted into healing when the transforming power is met with sincerity and receptivity; grace is the same force, differently received.
Themes
healing, divine regard (cakṣas), appeasement of fierce power
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava
- Other hymns
- Rig Veda 2.33.1-11
Family tradition
Bhṛgu-inspired line emphasizing effective mantra as force; Gṛtsamada’s hymns often seek practical boons as inner states (strength, protection, clarity).
Significance
The seer’s psychology is precise: he distinguishes between the pressure of divine action and its healing aspect, asking for the compassionate ‘touch’ that makes transformation bearable and fruitful.
The deity
- Devata
- Rudra
- Epithets
- mṛḻayāku (merciful), bheṣaja (healer), jalāṣa (refreshing), vṛṣabha (bull-power), apabhartṛ (remover)
- Related deities
- Aśvins (divine physicians, allied healing principle), Soma (cooling bliss as balm), Agni (purifying fire that can become luminous healing)
Cosmic role
Physician of the worlds; regulates the fierce energies so they purify without destroying; removes hostile afflictions.
Inner power
Alchemical conversion of burning tapas into healing peace; compassionate perception that saves and guides the aspirant.
In ritual
Where it is used
Healing/protection prayer within Rudra propitiation; used when seeking relief from affliction and ‘burning’ conditions.
क्व१॒॑ स्य ते॑ रुद्र मृळ॒याकु॒र्हस्तो॒ यो अस्ति॑ भेष॒जो जला॑षः । अ॒प॒भ॒र्ता रप॑सो॒ दैव्य॑स्या॒भी नु मा॑ वृषभ चक्षमीथाः ॥
क्व॑ । स्यः । ते॒ । रु॒द्र॒ । मृ॒ळ॒याकुः॑ । हस्तः॑ । यः । अस्ति॑ । भे॒ष॒जः । जला॑षः । अ॒प॒ऽभ॒र्ता । रप॑सः । दैव्य॑स्य । अ॒भि । नु । मा॒ । वृ॒ष॒भ॒ । च॒क्ष॒मी॒थाः॒ ॥
kva | syaḥ | te | rudra | mṛḷayākuḥ | hastaḥ | yaḥ | asti | bheṣajaḥ | jalāṣaḥ | apa-bhartā | rapasaḥ | daivyasya | abhi | nu | mā | vṛṣabha | cakṣamīthāḥ
44
4×11 syllables (approx.)
Interrogative urgency in the opening, then a resolving petition; strong mid-line stresses.
Brings a sense of earnest appeal; helps release inner tension and invites a felt ‘cooling’ after intensity.
- मृळयाकुः (mṛḻayākuḥ)
- Literal: ready to show mercy/compassionate. Symbolic: the benevolent mode of the transforming power; grace within austerity
- हस्तः (hastaḥ)
- Literal: hand. Symbolic: direct effective action; the ‘touch’ of divine force that heals
- भेषजः (bheṣajaḥ)
- Literal: medicine. Symbolic: restorative truth-force that cures inner disorder
- जला॑षः (jalāṣaḥ)
- Literal: refreshing, cooling balm. Symbolic: soothing peace that follows purification; nectar-like relief in consciousness
- रपसः (rapasaḥ)
- Literal: burning pressure/assault. Symbolic: intense tapas acting on resistant parts; scorching friction of transformation
- दैव्यस्य (daivyasyā)
- Literal: divine. Symbolic: originating from higher planes; supraphysical force
- अपभर्ता (apabhartā)
- Literal: remover, carrier-away. Symbolic: power that lifts out and casts away inner affliction/hostility
- चक्षमीथाः (cakṣamīthāḥ)
- Literal: you look upon. Symbolic: saving regard; conscious sanction that sets right the being
- वृषभ (vṛṣabha)
- Literal: bull. Symbolic: mighty force capable of decisive deliverance
Healing/appeasement recitation; suitable where protection from affliction and pacification of Rudra’s ‘rapas’ is sought (often adjacent to Soma praise sequences).
During appeasement rites, before/after intense offerings; also in times of illness or distress.
Recitation with offerings; gesture of supplication; seeking Rudra’s saving glance.
Use during anxiety, burnout, or harsh self-pressure in practice; recite to invite compassionate regulation of inner intensity.
mṛḷayāku: adjective ‘mercying’ from √mṛḷ ‘be gracious, pity’. bheṣaja: ‘remedy’ from √bhiṣaj (denom./causative healing complex in Vedic). jalāṣa: traditionally ‘water-healing/refreshing’; jal- ‘water’ + āśa/āsa ‘refreshment’ (semantic: cooling balm). rapas: ‘harm, violence, burning affliction’ (possibly from √rap ‘to snatch/strike’ in Vedic semantic field). apa-bhartā: agent from √bhṛ ‘carry’ with apa ‘away’. cakṣamīthāḥ: 2sg perfect/present-form in Vedic from √cakṣ ‘see’; the divine glance as operative power.
grace as operative ‘hand’, healing as restoration of harmony (Rita), divine intensity requiring right receptivity
Rudra’s ‘hand’ re-establishes ṛta by removing rapas—forces that disturb right rhythm in the being.
Healing is the return to truth-alignment; the saving gaze reveals what is out of harmony.
Evolution through purgation: higher forces descend, meet resistance, and are integrated as health and wideness.
Integral Yoga hermeneutic: divine forces act as psychological energies; suffering can be transformed into progress.
Cooling balm corresponds to peace and soothing bliss; burning heat corresponds to tapas acting on impurities; the hand and gaze correspond to direct operative grace.
- What is the primary Vedic 'mythologem' present in this verse?
- Rudra as the divine physician: the same power that can strike (rapas) also possesses the healing hand (bheṣaja, jalāṣa). The seeker calls for the merciful manifestation of that hand—transforming danger into cure.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The central gesture of ‘hand’ (hasta) as agency aligns with IE poetics where the god’s hand/wrath and hand/help are paired motifs. √man is absent here, but √cakṣ ‘see’ reflects an old IE theme: the divine ‘seeing’ as judgment/protection (cf. Avestan cognate structures around sight/oversight).
- What is the relationship between the Rishi and the Devata here?
- The rishi addresses Rudra directly with urgency (‘kva… nu’), asking for a shift from punitive intensity to compassionate oversight. The reciprocity is implicit: invocation and recognition of Rudra’s true function (healer) invite the descent of his saving regard.
Feel the burning pressure in the system; invoke Rudra’s ‘healing hand’ to convert it into calm strength.
Viśuddha (cooling clarity) and Anāhata (healing grace)
Śītalī/śītkārī (if suitable) or simple cooling exhale emphasis (inhale 4, exhale 6) while repeating jalāṣaḥ mentally.
From overheated striving to cooled, receptive aspiration.
On ‘kva sya te… hastaḥ’ pause and inwardly ‘offer’ the pressure; visualize a cool luminous touch descending from above the head to the heart-throat axis.
Triṣṭubh; keep interrogative lift in first pāda; sustain udātta on key words (rudra, bheṣaja, jalāṣaḥ).
Make ‘kva sya te’ clearly separated; do not rush conjuncts in mṛḻayākuḥ; land firmly on ‘cakṣamīthāḥ’.
mṛḻ-: pronounce ḻ (retroflex lateral) carefully; if unavailable, approximate with clear retroflex ‘ḍ’ + ‘l’ transition, bheṣaja: ṣ is retroflex, not dental, jalāṣaḥ: long ā; final visarga audible before pause, rapaso: keep short a in ra-pa-so
supplicatory, clear, slightly softened; strengthen on ‘apabhartā’.
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