Rig Veda 2.31.6: Mandala 2, Sukta 31, Mantra 6
Sukta 2.31
- Rishi
- Gṛtsamada
- Devata
- Multiple
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
उत वः शंसमुशिजामिव श्मस्यहिर्बुध्न्योऽज एकपादुत । त्रित ऋभुक्षाः सविता चनो दधेऽपां नपादाशुहेमा धिया शमि ॥
utá vaḥ śáṃsam uśíjām iva śmasy áhir budhnyò 'já ékapād utá | tritá ṛbhu-kṣā́ḥ savitā́ cáno dadhé 'pā́ṃ nápād āśu-hemā dhiyā́ śámi ||
मैं तुम्हारी तारीफ करता हूँ जैसे पूजा के लोग करते हैं। अहि बुध्न्य, जो पैदा नहीं हुआ, जो एक पैर पर खड़ा है। त्रित और र्भुक्षन और सविता, यह सबने हमारे लिए यह स्थिति बनाई। और अपाम नपात, जो सोना जैसा चमकता है, वो सोच में शांति लाता है और सब ठीक कर देता है।
Word by Word
- उत
- and; alsoIndeclinableconj./particleRoot उत
- वः
- to/for you; of youPronoungen./dat. (enclitic), pluralRole SampradānaRoot युष्मद्
- शंसम्
- praise; hymn of praiseNounmasc., acc. sg.Role KarmaRoot शंस (प्रातिपदिक: शंस) / √शंस्
- उशिजाम्
- of the Uśij-s (a class of ritual singers/priests)Nounfem., gen. pl.Role Ṣaṣṭhī-sambandhaRoot उशिज्
- इव
- like; asIndeclinablecomparative particleRoot इव
- श्मस्यहिः
- Śmasyahi (a name/epithet; lit. ‘having/bringing praise’—contextual deity/being)Noun (proper/epithet)masc., nom. sg.Role KartāRoot श्मस्यहि (प्रातिपदिक)
- बुध्न्यः
- of the depth; belonging to the bottom/abyss (epithet, esp. of Rudra/Ahi Budhnya)Adjective (epithet)masc., nom. sg.Role KartāRoot बुध्न्य (प्रातिपदिक)
- अजः
- the unborn; the goat (epithet)Noun/Adjectivemasc., nom. sg.Role KartāRoot अज (प्रातिपदिक)
- एकपात्
- Ekapād (‘One-foot’), a divine beingNoun (deity-name)masc., nom. sg. (Vedic nom. in -t from -pād)Role KartāRoot एकपाद (प्रातिपदिक)
- उत
- and alsoIndeclinableconj./particleRoot उत
- त्रितः
- Trita (a Vedic figure/deity)Noun (proper name)masc., nom. sg.Role KartāRoot त्रित (प्रातिपदिक)
- ऋभुक्षाः
- Rbhukṣā (name/epithet, connected with the Rbhus)Noun (proper/epithet)masc., nom. sg. (Vedic form; often treated as nom. of ऋभुक्षन्)Role KartāRoot ऋभुक्षन्/ऋभुक्ष (प्रातिपदिक)
- सविता
- Savitar (the impeller, Sun-god)Nounmasc., nom. sg.Role KartāRoot सवितृ (प्रातिपदिक)
- चनः
- for us; indeed (enclitic)Indeclinable (enclitic)enclitic emphasizing particle; often ‘indeed/for us’ by contextRole SampradānaRoot चन (particle) / चनस् (enclitic pronoun-like)
- दधे
- has placed; has establishedVerbperfect, 3rd sg., parasmaipada (Vedic perfect)Root √धा
- अपाम्
- of the watersNounfem., gen. pl.Role Ṣaṣṭhī-sambandhaRoot अप् (प्रातिपदिक)
- नपात्
- offspring; son (as in ‘Apāṃ Napāt’)Nounmasc., nom. sg.Role KartāRoot नपात् (प्रातिपदिक)
- आशुहेमा
- swift-golden; quickly gleaming (epithet)Adjective (epithet)masc., nom. sg.Role KartāRoot आशुहेमन्/आशुहेम (प्रातिपदिक)
- धिया
- with thought; with inspired insightNounfem., instr. sg.Role KaraṇaRoot धी (प्रातिपदिक)
- शमि
- in peace; in auspiciousnessNounfem., loc. sg. (Vedic loc. in -i)Role AdhikaraṇaRoot शम् (प्रातिपदिक: शमि/शम्)
Sandhi Notes
- Sandhi resolution (principal): वः शंसम् (no change)
- शंसम् + उशिजाम् → शंसमुशिजाम् (m + u → mu)
- इव (separate)
- श्मस्यहिः बुध्न्यः अजः एकपात् (appositional nominatives)
- एकपाद् + उत → एकपादुत (final -d before vowel often written without explicit d in Saṃhitā; restored as एकपात् + उत)
- दधेऽपाम् → दधे अपाम् (’ = avagraha for initial a-)
- नपादाशुहेमा → नपात् आशुहेमा (final -t + ā- sandhi; Saṃhitā shows -d-)
- धिया शमि (no change). Accent marks in the prompt are Saṃhitā accents
- pada-forms here are given without reproducing full accent notation per-word
The meaning
Outer meaning
The poet offers praise like the kindling-priests, naming several deities—Ahi Budhnya, Aja Ekapād, Trita, Ṛbhukṣan, Savitṛ, and Apām Napāt—who establish (the work) for us; Apām Napāt, swift and golden, brings peace and a right settling through inspired thought.
Inner meaning
A single inner sacrifice is supported by multiple powers of the One: the deep coiled Force (Ahi Budhnya) in the subconscient base; the unborn supraphysical support (Aja Ekapād) that stands on “one foot” (one principle) beyond division; Trita, the Third, the luminous being in the waters/hidden planes who helps release the higher current; Ṛbhukṣan, the fashioner-power that perfects the instruments of consciousness; Savitṛ, the impeller who sets the right movement and rhythm; and Apām Napāt, the child of the waters—golden flame in the life-depths—who swiftly brings śam (peace, right poise) by illumined dhī (inspired understanding). The mantra is a coordination formula: invoke the deep, the transcendent support, the hidden helper, the perfecting artisan, the divine impeller, and the golden fire in the waters—so the inner work is ‘set in place’ (dadhé) and stabilized.
Universal truth
Transformation requires an integral alliance: depth-force, transcendent stability, hidden helper, skill of perfection, right impulse, and luminous peace. When inspiration governs action, the whole being settles into a harmonious order.
Themes
Hidden powers, Purification and integration, Artisan formation (Ṛbhus)
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava
- Other hymns
- RV 2.1 (Agni as priest of the inner sacrifice), RV 2.23 (Bṛhaspati and the opening of the hidden light), RV 2.24 (release of the cows/rays; victory over obstruction)
Family tradition
Bhṛgu-Aṅgiras stream; hymns marked by practical yogic psychology—establishing right inner order (ṛta) through coordinated divine powers.
Significance
Gṛtsamada’s vision often moves from invocation to precise inner engineering: naming powers not as a catalogue, but as functional agencies required to found stability, illumination, and peace in the sādhaka’s consciousness.
The deity
- Devata
- Composite invocation (Ahi Budhnya, Aja Ekapād, Trita, Ṛbhukṣan, Savitṛ, Apām Napāt)
- Epithets
- budhnya (of the depth), aja (unborn), ekapād (one-footed), āśuhemā (swift-golden)
- Related deities
- Agni (as inner fire; Apām Napāt is a watery form of fire), Varuṇa (depth and law), Sūrya (Savitṛ as solar power)
Cosmic role
These are supporting cosmic agencies: depth-force, transcendent stability, hidden helper, artisan-perfection, solar impulsion, and the golden fire in the waters that restores harmony.
Inner power
Integration of the being: awakening latent energy safely (Ahi), anchoring in the unborn foundation (Aja), releasing hidden currents (Trita), perfecting faculties (Ṛbhu), impelling right action (Savitṛ), and establishing peace through luminous vitality (Apām Napāt).
In ritual
Where it is used
A bridging verse invoking hidden/liminal powers (waters-fire, foundation-serpent, impeller); suited to moments of transition/purification and kindling in Soma/Agni sequences.
उ॒त व॒: शंस॑मु॒शिजा॑मिव श्म॒स्यहि॑र्बु॒ध्न्यो॒३॒॑ऽज एक॑पादु॒त । त्रि॒त ऋ॑भु॒क्षाः स॑वि॒ता चनो॑ दधे॒ऽपां नपा॑दाशु॒हेमा॑ धि॒या शमि॑ ॥
उ॒त । वः॒ । शंस॑म् । उ॒शिजा॑म्ऽइव । श्म॒सि॒ । अहिः॑ । बु॒ध्न्यः॑ । अ॒जः । एक॑ऽपात् । उ॒त । त्रि॒तः । ऋ॒भु॒ऽक्षाः । स॒वि॒ता । चनः॑ । द॒धे॒ । अ॒पाम् । नपा॑त् । आ॒शु॒ऽहेमा॑ । धि॒या । शमि॑ ॥
uta | vaḥ | śaṃsam | uśijām-iva | śmasi | ahiḥ | budhnyaḥ | aja | eka-pāt | uta | tritaḥ | ṛbhu-kṣāḥ | savitā | canaḥ | dadhe | apām | napāt | āśu-hemā | dhiyā | śami
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4 pādas × ~11 syllables
Forward-driving, declarative cadence suited to naming powers and ‘setting’ the work in place.
Builds a sense of coordinated invocation; the listener feels multiple supports assembling into a stable inner order.
- शंसम् (śaṃsam)
- Literal: praise, recitation. Symbolic: the conscious articulation of aspiration that aligns the inner sacrifice
- उशिजामिव (uśijām iva)
- Literal: like the uśij-kindlers/priests. Symbolic: like the inner kindling of will that awakens the flame
- अहिः बुध्न्यः (ahiḥ budhnyaḥ)
- Literal: serpent of the deep. Symbolic: coiled power in the subconscient base; latent force to be awakened and mastered
- अजः एकपात् (ajaḥ ekapād)
- Literal: unborn one-footed. Symbolic: the unborn supramental support; single-principle stability beyond division
- त्रितः (tritaḥ)
- Literal: Trita, the Third. Symbolic: the third-plane helper in the hidden waters; mediator releasing higher light
- ऋभुक्षाः (ṛbhukṣāḥ)
- Literal: Rbhukṣan/Rbhus-related. Symbolic: power of skilful formation and perfection of the inner instruments
- सविता (savitā)
- Literal: the impeller (Sun as Savitṛ). Symbolic: divine impulsion setting the right movement of thought and will
- अपां नपात् (apāṃ napāt)
- Literal: offspring of the waters. Symbolic: golden flame within life-waters; luminous energy in the vital that brings peace
- आशुहेमा (āśuhemā)
- Literal: swift-golden. Symbolic: rapid illumination; immediate brightening of consciousness
- धिया (dhiyā)
- Literal: by inspired thought. Symbolic: seer-intelligence that carries truth into life
- शमि (śami)
- Literal: peace, settling, appeasement. Symbolic: equanimity and right poise established in the being
A bridging verse invoking hidden/liminal powers (waters-fire, foundation-serpent, impeller); suited to moments of transition/purification and kindling in Soma/Agni sequences.
Recitation within multi-deity sequences; supportive in offerings where several powers are invoked for establishment and peace.
Śastra-style praise and naming; ‘dadhé’ motif aligns with placing/establishing the offering and intention.
Use as an ‘integration mantra’ before meditation: silently name the invoked powers as functions—depth, stability, perfection, right impulse, luminous peace—then sit in śam (settled equanimity).
ahi- ‘serpent’ (PIE *h₁ógʷʰis ‘snake’ cf. Greek óphis). budhnya ‘of the bottom/foundation’ from budhna ‘base’ (PIE *bʰudʰ-no-). aja ‘unborn’ (a- + √jan ‘be born’). apām napāt ‘grandson/offspring of waters’ napāt (PIE *nepōt- ‘grandson’ cf. Latin nepōs): archaic kinship term used mythically for emanation. dhī- from √dhī ‘to think/see’ (visionary intelligence).
subconscient foundation and its purification, secret luminous essence (fire-in-waters), śam (peace) as integrative completion
The mantra’s central action is dadhé—establishing right arrangement; peace (śam) is the experiential seal of ṛta in the being.
Dhī as truth-bearing inspiration that can ‘bring peace’ (śami) by right seeing.
Fire born in the waters (Apām Napāt) and the unborn foundation (Aja) echo the Vedic theme of hidden origins and emergent order.
Proto-Vedāntic/Vedic yoga reading (Aurobindo/Kashyap): many deities as powers of one Consciousness organizing the adhāra.
Waters = life/subconscient flow; golden fire = awakened will/illumination within life; serpent of depth = latent energy; sun-impulsion = right dynamis of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The invocation of liminal and hidden deities: serpent of the deep, unborn one-foot, fire-in-waters. The mythologem is the discovery and pacification of the secret powers beneath surface life so that they become supports (not obstructions) to the ascent, culminating in śam (settled peace).
- How does the linguistic structure reflect Proto-Indo-European roots?
- napāt ‘offspring/grandson’ is a strong IE archaism (*nepōt-), used in divine epithets to express emanation. ahi shares the IE ‘snake’ lexeme. Such inherited kinship and animal terms are repurposed into cosmological symbolism.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s mantra (śaṃsa) is a controlled kindling ‘like the Uśij-s’, calling the deep and hidden powers to cooperate. The reciprocity is transformative: what is subterranean or concealed (budhnya, waters) is turned into luminous aid (āśu-hemā) and inner peace (śami).
‘Establishment’ (dadhé) of a peaceful luminous order in the whole being by invoking depth-force, solar impulsion, and golden fire in the waters.
Muladhara (Ahi Budhnya as depth-force) and Manipura (fire in waters as transformative vital fire)
Moderate nāḍī-śodhana for 6–8 cycles, then a steady exhale while mentally repeating śami (peace/settling).
Collected, integrative awareness; from dispersed faculties to a single poised center.
Begin with aspiration (śaṃsa), feel the base-energy quiet and ready, call the higher impulsion (Savitṛ) to set right movement, then rest in the golden warmth (Apām Napāt) spreading peace through the vital.
Triṣṭubh with mixed udatta/anudatta/svarita per pada; keep the natural Vedic rise on marked udātta syllables and avoid flattening proper names.
Give clear lift on deity-names: budhnyó, ája, ékapāt, tritá, savitā́; let the cadence settle on śámi as a calm close.
Keep retroflex in ṛbhukṣāḥ (kṣ as a conjunct), apām: long ā in āpām; napāt with clear dental t, āśuhemā: long ā at start; he-mā with long ā, śaṃsam: nasalize ‘ṃ’ gently before s
Clear, steady, slightly resonant; soften at the final śami to convey settling.
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