Rig Veda 5.32.8: Mandala 5, Sukta 32, Mantra 8
Sukta 5.32
- Rishi
- Atri
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Raudra (fury) and Vira (heroism)
त्यं चिदर्णं मधुपं शयानमसिन्वं वव्रं मह्याददुग्रः । अपादमत्रं महता वधेन नि दुर्योण आवृणङ्मृध्रवाचम् ॥
tyáṃ cid árṇaṃ madhupáṃ śáyānam asínvaṃ vavrám mahy ā́dad ugráḥ | apā́dam átraṃ mahatā́ vadhéna ní duryóṇa āvṛṇag mṛdhrávācam ||
वो दानव पानी में छुपा था, मीठा पी रहा था। इंद्र ने उस बड़े गुफा को पकड़ लिया। उसने झूठ बोलने वाले, पैर बिना उस दुश्मन को ज़ोरदार मारा। उसे बुरी जगह बंद कर दिया।
Word by Word
- त्यम्
- him/that onePronounपुंलिङ्गे द्वितीया-एकवचनम् (एन्क्लिटिक/प्रागृह्य-रूप: त्यम् = तम्)Role KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- चित्
- even/indeedIndeclinableनिपातः (अवधारण/अपि-अर्थ)Root चित् (निपात)
- अर्णम्
- flood, wave, surgeNounनपुंसकलिङ्गे द्वितीया-एकवचनम्Role Karma (विशेष्य/उपमान-रूपेण)Root अर्ण (प्रातिपदिक)
- मधुपम्
- honey-drinker (bee); honey-sippingNoun/Adjectiveपुंलिङ्गे द्वितीया-एकवचनम्Role Karma (विशेषणम्)Root मधुप (प्रातिपदिक)
- शयानम्
- lying, recliningParticipleवर्तमानकृदन्तः (शानच्), पुंलिङ्गे द्वितीया-एकवचनम्Role Karma (विशेषणम्)Root शी (धातु) → शय (कृदन्त-प्रातिपदिक)
- असिन्वम्
- not pressing/impelling; un-stirringAdjective (participle-like)पुंलिङ्गे द्वितीया-एकवचनम् (न-प्रत्ययेन नकारार्थः)Role Karma (विशेषणम्)Root सिव्/स्यू (धातु; ‘to press out/impel’—वेदिक प्रयोग) → असिन्व (कृदन्त-प्रातिपदिक)
- वव्रम्
- cave, enclosure, lairNounनपुंसकलिङ्गे द्वितीया-एकवचनम्Role Karma (विशेष्य/उपमान)Root वव्र (प्रातिपदिक)
- महि
- greatly, mightilyIndeclinableअव्ययम् (प्रबलार्थे ‘greatly’)Root महि (अव्यय/उपसर्गवत्)
- आददत्
- took, seizedVerbलङ् (अनद्यतनभूत), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot दा (धातु) + आ (उपसर्ग) → आ-दद्
- उग्रः
- the fierce one (Indra)Adjective (used substantively)पुंलिङ्गे प्रथमा-एकवचनम्Role KartāRoot उग्र (प्रातिपदिक)
- अपादम्
- footlessAdjectiveपुंलिङ्गे द्वितीया-एकवचनम्Role Karma (विशेषणम्)Root अ-पाद (प्रातिपदिक; नञ्-समास)
- अत्रम्
- a devourer/demon (Atrá)Nounपुंलिङ्गे द्वितीया-एकवचनम्Role KarmaRoot अत्र (प्रातिपदिक)
- महता
- with greatAdjectiveपुं/नपुंसकलिङ्गे तृतीया-एकवचनम्Role KaraṇaRoot महत् (प्रातिपदिक)
- वधेन
- slaying, weapon, blowNounपुंलिङ्गे तृतीया-एकवचनम्Role KaraṇaRoot वध (प्रातिपदिक)
- नि
- down, intoIndeclinableउपसर्गःRoot नि (उपसर्ग/अव्यय)
- दुर्योनः
- of evil womb/evil lair; ill-born (one)Nounपुंलिङ्गे प्रथमा-एकवचनम्Role Kartā (सह-कर्तृ/वर्णन)Root दुर्-योनि (समास-प्रातिपदिक)
- आवृणक्
- covered, enclosed, shut inVerbलङ् (अनद्यतनभूत), परस्मैपदम्, प्रथमपुरुषः, एकवचनम् (नकारागमः: आवृणक् < आवृणक्/आवृणङ्)Role KriyāRoot वृ (धातु) + आ (उपसर्ग) → आ-वृण्
- मृध्रवाचम्
- speaking hostility; of hostile speechAdjectiveपुंलिङ्गे द्वितीया-एकवचनम्Role Karma (विशेषणम्)Root मृध्र-वाच् (समास-प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): त्यं चिद् अर्णं मधुपं शयानम् असिन्वं वव्रं महि आददत् उग्रः । अपादम् अत्रम् महता वधेन नि दुर्योनः आवृणक् मृध्रवाचम् ॥ मुख्य-सन्धयः: (1) चिदर्णम् → चिद् + अर्णम् (द् + अ → द् अ). (2) शयानमसिन्वम् → शयानम् + असिन्वम् (म् + अ → म् अ). (3) मह्याददत् → महि + आददत् (इ + आ → य्-आगमः: इआ → या). (4) अपादमत्रम् → अपादम् + अत्रम् (म् + अ). (5) दुर्योण आ → दुर्योनः + आवृणक् (विसर्गलोपः पदान्ते; संहितायां ‘दुर्योण’ इति). (6) आवृणङ्/आवृणक्: संहितापाठे ‘आवृणङ्’ इति नकारादेशः/अनुस्वार-परिवर्तनं दृश्यते
- पदच्छेदे क्रियापदम् ‘आवृणक्’ (लङ् 3sg) इति ग्रहणम्।
The meaning
Outer meaning
Indra seizes a vast enclosing cavern; he strikes down the footless, guileful one with a great slaying-force and shuts the crooked-speaking power in an evil womb.
Inner meaning
The ‘flood that drinks sweetness’ is a powerful current of life-energy that has turned to enjoy and absorb delight for itself (madhupā) while lying inert—captured in a vast enclosure (vavra). Indra seizes this cavern: he takes possession of the subconscient holding-place where energies are trapped. The ‘footless’ suggests a force without true grounding in the solar truth—moving by stealth rather than right action. ‘Crooked-speaking’ is the distortion of thought and speech (inner narrative) that justifies falsehood. Indra’s great vadhar ends the guile and seals the deceiving voice in a ‘bad womb’—a confined zone where it cannot propagate in the mind.
Universal truth
Delight and power, when seized by ego, become a sweet-drinking flood that imprisons consciousness. Liberation requires entering the cave, reclaiming the trapped energies, and silencing the crooked narrative that perpetuates bondage.
Themes
cave of concealment, crooked speech defeated, restoration of truth
The seer
- Rishi
- Atri
- Lineage
- Ātreya
- Other hymns
- RV 5.32.4, RV 5.32.7, RV 5.40.9
Family tradition
The Ātreya vision frequently involves caves/enclosures and the recovery of hidden riches (light, waters, joy) through Indra’s force.
Significance
Atri’s inner teaching here is about reclaiming trapped sweetness (ānanda) from the vital’s appropriation and ending the crooked narrative that sustains bondage.
The deity
- Devata
- Indra
- Epithets
- ugra, vajrī (implicit), vṛṣan (implicit)
- Related deities
- Bṛhaspati (breaker of the cave), Soma (sweetness to be rightly possessed), Agni (inner explorer of the cave)
Cosmic role
Opener and seizer of the cave; breaker of coverings; protector against deceptive speech and guile.
Inner power
Forceful illumination that enters the subconscient, reclaims energies, and compels straightness (ṛju) in thought and speech.
In ritual
Where it is used
Indra hymns in Soma sacrifice; also general apotropaic (warding) recitation against deceit/hostile forces
त्यं चि॒दर्णं॑ मधु॒पं शया॑नमसि॒न्वं व॒व्रं मह्याद॑दु॒ग्रः । अ॒पाद॑म॒त्रं म॑ह॒ता व॒धेन॒ नि दु॑र्यो॒ण आ॑वृणङ्मृ॒ध्रवा॑चम् ॥
त्यम् । चि॒त् । अर्ण॑म् । म॒धु॒ऽपम् । शया॑नम् । अ॒सि॒न्वम् । व॒व्रम् । महि॑ । आद॑त् । उ॒ग्रः । अ॒पाद॑म् । अ॒त्रम् । म॒ह॒ता । व॒धेन॑ । नि । दु॒र्यो॒णे । अ॒वृ॒ण॒क् । मृ॒ध्रऽवा॑चम् ॥
tyam | cit | arṇam | madhu-pam | śayānam | asinvam | vavram | mahi | ādat | ugraḥ | apādam | atram | mahatā | vadhena | ni | duryoṇe | avṛṇak | mṛdhra-vācam
44
4×11
Dense, heavy imagery with strong stops—suited to ‘seizing’ and ‘shutting in’.
Grounds and consolidates; helps the practitioner feel capable of entering difficult inner terrain without being overwhelmed.
- arṇá
- Literal: flood, wave, sea. Symbolic: large life-current; surge of vital energy/emotion
- madhupá
- Literal: honey-drinker. Symbolic: delight-seeking vital that appropriates sweetness for itself
- śayānam
- Literal: lying. Symbolic: inert habit-energy, latent yet potent in the subconscient
- vavra
- Literal: enclosure, cavern, covering. Symbolic: subconscient cave that holds back light and free movement
- ugraḥ
- Literal: fierce, intense. Symbolic: indomitable tapas needed to enter and seize the cave
- apādam
- Literal: footless. Symbolic: ungrounded impulse; force without true support in truth-consciousness
- atra
- Literal: crafty, guileful. Symbolic: deceptive intelligence of the lower nature
- mṛdhravāc
- Literal: crooked-speaking. Symbolic: distorted thought/speech; rationalization, inner lie
- duryoṇa
- Literal: evil womb/bed, bad resting-place. Symbolic: sealed compartment where falsehood is rendered infertile
- vadhar
- Literal: slaying-force. Symbolic: transformative strike that ends a formation’s power
Used to invoke Indra’s power to seize the ‘cave’ of concealed forces and to restrain false speech—important for safeguarding mantra and rite.
When invoking Indra to open obstacles and restrain hostile speech/powers
Recitation with offerings; symbolic ‘binding’ of negative forces
Mantra for detoxing distorted self-talk and compulsive pleasure-seeking; reclaim sweetness for the soul rather than the craving-vital.
árṇa ‘flood, wave’ (possibly from √ṛ ‘to move, rise’ with nasal formation; semantic: surge). madhu ‘honey/sweetness’ (PIE *médʰu; cf. English mead). vavra ‘cave/enclosure’ (covering space; related to √vṛ ‘to cover’). apāda ‘footless’ (a- + pāda). mṛdhra- ‘crooked/hostile’ + vāc ‘speech’ (√vac ‘to speak’; PIE *wekʷ-). āvṛṇak from ā + √vṛ ‘to cover, enclose’.
perversion of delight (madhu) by hostile forces, false speech vs. truth-speaking (satya-vāc), confinement of hostile movement (apāda)
Crooked speech (mṛdhravāc) is anṛta; Indra’s act restores straightness and right order.
Truth requires purification of speech/thought; sealing the lie prevents further manifestation.
Recovery of hidden riches from the cave; transformation of vital currents into right channels.
Aurobindonian: conversion of vital delight-seeking into divine delight; conquest of subconscient formations.
Flood = emotional/vital surge; honey = delight; cave/womb = subconscious holding patterns; crooked speech = distorted cognition-language loop.
- What is the primary Vedic 'mythologem' present in this verse?
- The seizure of the cavern/enclosure and the binding/shutting up of a crooked-speaking hostile power. Inner sense: forces that steal sweetness (madhu) and distort speech are captured and confined; Indra liberates true delight and protects the integrity of the Word.
- How does the linguistic structure reflect Proto-Indo-European roots?
- madhu is a classic PIE inheritance (*médʰu) with broad IE cognates. vāc (speech) from PIE *wekʷ- (cf. Latin vox). The cover/enclose root √vṛ is typologically aligned with IE ‘cover’ semantics (though direct PIE reconstruction varies), central to the ‘cave/concealment’ poetic complex.
- What is the relationship between the Rishi and the Devata here?
- The rishi depends on Indra to safeguard the inner and outer rite by restraining mṛdhravāc—speech that bends truth. The hymn implies that right utterance and right delight are inseparable: Indra’s victory restores both the flow of sweetness and the straightness of the word.
Enter the ‘cave’: bring attention to the bodily seat of craving and the story that supports it; invoke Indra to seize the enclosure and straighten the speech of the mind.
svādhiṣṭhāna (sweetness/craving) transformed upward; viśuddha (speech purification)
Slow exhale with a soft internal ‘ni’ (placing down) to settle the flood; then a firm inhale imagining Indra’s presence taking the cave.
From seductive tamasic sweetness to purified, straight clarity and contained power.
Notice where ‘madhu’ is being drunk by the vital (compulsion). Offer that sweetness upward (to the heart/sky). Practice one day of ‘ṛju-vāk’ (straight speech): no rationalization, no inner crookedness; use the mantra to seal the old narrative in duryoṇa.
Triṣṭubh with emphatic udātta on úgraḥ, mahátā, vadhéna; keep svarita falls clear on compound endings; anudātta steady beneath.
Articulate the heavy clusters: mṛdhravācam, duryoṇe; pause slightly after vavram for imagery.
arṇam: retroflex ṇ, not dental n, madhupam: clear dh (aspirated), vavra: pronounce as ‘vav-ra’, not ‘vabra’, mṛdhravācam: vocalic ṛ, and dhra cluster clean; avoid inserting extra vowels
Deep, grounded, slightly forceful; emphasize ‘seizing’ and ‘sealing’ with firm consonants.
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