Rig Veda 2.33.13: Mandala 2, Sukta 33, Mantra 13
Sukta 2.33
- Rishi
- Gṛtsamada
- Devata
- Rudra
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
या वो भेषजा मरुतः शुचीनि या शंतमा वृषणो या मयोभु । यानि मनुरवृणीता पिता नस्ता शं च योश्च रुद्रस्य वश्मि ॥
yā́ vo bheṣajā́ marutaḥ śúcīni yā́ śáṃtamā vṛṣaṇo yā́ mayobhú | yā́ni mánur ávṛṇīta pitā́ naḥ tā́ śáṃ ca yóś ca rudrásya vaśmi ||
ಹೇ ಮರುತಗಳೇ, ನಿಮ್ಮ ಭೇಷಜಗಳು—ಶುದ್ಧವಾದವು, ಅತ್ಯಂತ ಶಾಂತಿದಾಯಕವು, ಆನಂದಕರವು—ಇವೆ; ನಮ್ಮ ಪಿತೃ ಮನು ಆಯ್ದದ್ದೇ ಅವು. ಆ ಶಾಂತಿ ಮತ್ತು ಕಲ್ಯಾಣದ ವರಗಳನ್ನು ನಾನು ರುದ್ರನಿಂದ ಬೇಡುತ್ತೇನೆ.
Word by Word
- या
- which (those)Pronounस्त्रीलिङ्गे प्रथमा बहुवचनम्Role विशेषणम् (भेषजानि इत्यस्य)Root यद् (sarvanāma-prātipadika)
- वः
- of you / yourPronounषष्ठी बहुवचनम् (enclitic)Role सम्बन्ध (possessor)Root युष्मद् (sarvanāma)
- भेषजानि
- remedies, medicinesNounनपुंसकलिङ्गे प्रथमा बहुवचनम्Role कर्तृ/विषय (स्तुत्य-वस्तु)Root भेषज (prātipadika)
- मरुतः
- O MarutsNounपुंलिङ्गे सम्बोधन बहुवचनम्Role सम्बोधनRoot मरुत् (prātipadika)
- शुचीनि
- pure, cleansingAdjectiveनपुंसकलिङ्गे प्रथमा बहुवचनम्Role विशेषणम् (भेषजानि इत्यस्य)Root शुचि (prātipadika)
- या
- which (those)Pronounस्त्रीलिङ्गे प्रथमा बहुवचनम्Role विशेषणम् (भेषजानि इत्यस्य)Root यद् (sarvanāma-prātipadika)
- शंतमा
- most beneficent, most soothingAdjectiveनपुंसकलिङ्गे प्रथमा बहुवचनम् (Vedic: -ā for neut. pl.)Role विशेषणम् (भेषजानि इत्यस्य)Root शं-तम (prātipadika; superlative)
- वृषणो
- O bulls (vigorous ones)Noun (epithet)पुंलिङ्गे सम्बोधन द्विवचनम्/बहुवचन-प्रयोगः (Vedic voc. in -o; addressed to the Maruts as ‘bulls’)Role सम्बोधनRoot वृषन् (prātipadika)
- या
- which (those)Pronounस्त्रीलिङ्गे प्रथमा बहुवचनम्Role विशेषणम् (भेषजानि इत्यस्य)Root यद् (sarvanāma-prātipadika)
- मयोभु
- bringing joy/benefitAdjectiveनपुंसकलिङ्गे प्रथमा बहुवचनम् (Vedic form)Role विशेषणम् (भेषजानि इत्यस्य)Root मयोभू (prātipadika; ‘bringing delight/benefit’)
- यानि
- which (those)Pronounनपुंसकलिङ्गे प्रथमा बहुवचनम्Role विशेषणम् (भेषजानि इत्यस्य)Root यद् (sarvanāma-prātipadika)
- मनुः
- ManuNoun (proper)पुंलिङ्गे प्रथमा एकवचनम्Role कर्ताRoot मनु (prātipadika)
- अवृणीता
- choseVerbलिट् (perfect), परस्मैपदम्, 3 एकवचनम्Role क्रियाRoot √वृ (वृणोति ‘to choose’)
- पिता
- (as) a fatherNounपुंलिङ्गे प्रथमा एकवचनम्Role कर्ता (सम्बद्ध-उपपदः: ‘as a father’)Root पितृ (prātipadika)
- नः
- of us / ourPronounषष्ठी बहुवचनम् (enclitic)Role सम्बन्ध (possessor)Root अस्मद् (sarvanāma)
- ता
- thosePronounनपुंसकलिङ्गे प्रथमा बहुवचनम्Role अनुवाद/निर्देश (भेषजानि)Root तद् (sarvanāma-prātipadika)
- शम्
- well-being, welfareIndeclinableअव्ययम्Role क्रियाविशेषणम्/फलनिर्देशRoot शम् (avyaya)
- च
- andIndeclinableअव्ययम्Role समुच्चयRoot च (avyaya)
- योः
- which twoPronounनपुंसकलिङ्गे प्रथमा द्विवचनम् (Vedic: ‘which two’)Role विशेषणम् (शम्/योश्च-समुच्चयस्य)Root यद् (sarvanāma-prātipadika)
- च
- andIndeclinableअव्ययम्Role समुच्चयRoot च (avyaya)
- रुद्रस्य
- of RudraNoun (proper)पुंलिङ्गे षष्ठी एकवचनम्Role सम्बन्धRoot रुद्र (prātipadika)
- वश्मि
- I desire / I seekVerbलट् (present), परस्मैपदम्, 1 एकवचनम्Role क्रियाRoot √वश् (वशति/वशयति; Vedic: ‘to desire, to wish for’)
Sandhi Notes
- पदच्छेदः (Vedic sandhi resolved): या वः भेषजानि मरुतः शुचीनि | या शंतमा वृषणो या मयोभु | यानि मनुः अवृणीता पिता नः ता शम् च योः च रुद्रस्य वश्मि || मुख्य-सन्धयः: (1) ‘या वो’ = या + वः (enclitic pronoun)
- (2) ‘मरुतः’ is voc. pl. (no sandhi)
- (3) ‘यानि मनुरवृणीता’ = यानि + मनुः + अवृणीता (visarga before vowel often lost in saṃhitā)
- (4) ‘नस्ता’ = नः + ता (visarga assimilation)
- (5) ‘शं च योश्च’ = शम् + च + योः + च (anusvāra/ṃ before c; and enclitic conjunction)
The meaning
Outer meaning
The poet asks for the pure, most peace-giving, joy-bringing healings belonging to the Maruts, which Manu chose; these boons of peace and well-being he seeks from Rudra.
Inner meaning
Maruts are Rudra’s dynamic life-forces—impulses of breath, energy, and action when purified. Their “healings” are clarifying and cleansing movements in the prāṇa and nerves. Manu, the archetypal mental being, ‘chose’ these powers: the rightly ordered mind selects uplifting energies over turbulent ones. The seeker asks Rudra to govern the Marut-forces so they become śuci (pure), śaṃtamā (peace-bestowing), mayobhu (bliss-giving) within the system.
Universal truth
Life-energies can either disturb or heal; when governed by truth and purified intensity, they become forces of peace, joy, and well-being.
Themes
healing catalog, peace and well-being, ancestral archetype (Manu)
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava
- Other hymns
- Rig Veda 2.33, Rig Veda 2.34 (Maruts, thematic neighborhood)
Family tradition
Bhṛgu-line with emphasis on inner fire and purification; in this hymn the seer links Rudra’s intensity with Marut dynamism as a healing system.
Significance
Shows the integral method: not rejecting life-force but converting it into a pure, peace-giving, bliss-bearing instrument under the divine governance.
The deity
- Devata
- Rudra (with Maruts as his powers)
- Epithets
- vṛṣaṇaḥ (strong/bull-like, here of the Maruts), śuci (pure), śaṃtama (peace-giving), mayobhu (joy-bringing)
- Related deities
- Indra (illumined mind that leads Maruts), Agni (inner fire that receives and transforms), Soma (bliss that fills purified life)
Cosmic role
Rudra as lord of storm-life energies; Maruts as executors of his force in the atmosphere of the world and the prāṇic field of the being.
Inner power
Regulation and purification of prāṇa; turning turbulence into luminous vigor and healing delight.
In ritual
Where it is used
Healing and well-being invocations connected with Rudra-Marut group; used to secure śānti and vitality.
या वो॑ भेष॒जा म॑रुत॒: शुची॑नि॒ या शंत॑मा वृषणो॒ या म॑यो॒भु । यानि॒ मनु॒रवृ॑णीता पि॒ता न॒स्ता शं च॒ योश्च॑ रु॒द्रस्य॑ वश्मि ॥
या । वः॒ । भे॒ष॒जा । म॒रु॒तः॒ । शुची॑नि । या । शम्ऽत॑मा । वृ॒ष॒णः॒ । या । म॒यः॒ऽभु । यानि॑ । मनुः॑ । अवृ॑णीत । पि॒ता । नः॒ । ता । शम् । च॒ । योः । च॒ । रु॒द्रस्य॑ । व॒श्मि॒ ॥
yā | vaḥ | bheṣajā | marutaḥ | śucīni | yā | śam-tamā | vṛṣaṇaḥ | yā | mayaḥ-bhu | yāni | manuḥ | avṛṇīta | pitā | naḥ | tā | śam | ca | yoḥ | ca | rudrasya | vaśmi
44
4×11 syllables (approx.)
Swift, wind-like movement; enumerative cadence that gathers qualities (pure/peaceful/joyful).
Cleansing and uplifting; gives a sense of prāṇic clearing followed by settling peace.
- marutaḥ
- Literal: Maruts, storm-gods. Symbolic: purified prāṇic and vital forces; dynamic breaths and energies allied to Rudra
- bheṣajā
- Literal: healings/medicines. Symbolic: restorative currents that harmonize body-life-mind
- śucīni
- Literal: pure, bright. Symbolic: cleansed energies free from desire-distortion
- śaṃtamā
- Literal: most peace-giving. Symbolic: movements that settle the mind and quiet the vital
- mayobhu
- Literal: bringing delight/joy. Symbolic: ananda-current in life-force
- manuḥ pitā naḥ
- Literal: Manu, our father. Symbolic: archetypal mental consciousness; the guiding human mind that can choose the right powers
- vaśmi
- Literal: I desire/seek, I would obtain. Symbolic: a deliberate aspiration and selection in sadhana
Healing and peace formula; appropriate in protective sequences and in contexts requesting śam/yoḥ for the sacrificer and community.
When seeking purification of the ‘winds’ (vital forces) and protection from storm-like afflictions; also in community well-being contexts.
Recitation as request for ‘bheṣajā’ with offerings; may accompany rites for averting disease/discord.
Use when the nervous system is agitated: chant to convert restless energy into calm strength and joy.
śam: ‘peace, appeasement’ (key Vedic śānti lexeme). yoḥ: ‘welfare, saving ease’ (often paired with śam). avṛṇīta: aorist of √vṛ ‘choose’ (PIE *wel- ‘to choose, wish’ is often connected; cf. English ‘will’). vaśmi: 1sg from √vaś ‘desire, wish’—aspiration as will-turning toward the divine.
śam (peace) and yoḥ (well-being) as harmonization with Rita, Manu as archetype of right choice (ethical-spiritual selection), purity (śuci) as clarity of consciousness
Maruts become healing when their motion follows ṛta rather than impulsive turbulence.
Manu’s ‘choice’ symbolizes discernment aligned with truth in selecting inner movements.
From storm to harmony: dynamic forces are shaped into supportive creation in the being.
Yoga-oriented Vedism; anticipates prāṇa discipline and transformation of vital nature.
Monsoon/storm season (symbolic)
Breath and life-energy currents purified into peace and joy.
- What is the primary Vedic 'mythologem' present in this verse?
- The Maruts as healing emanations of Rudra: storm-forces become purifying, peace-giving remedies. The appeal to Manu frames an ancestral ‘right choosing’ of these powers for human welfare.
- How does the linguistic structure reflect Proto-Indo-European roots?
- manu is cognate with PIE *manu- ‘man, human’ (cf. Germanic *mann-), preserving the archaic figure of ‘Manu’ as proto-human. √vṛ ‘choose’ aligns with IE volitional lexemes (will/choose cluster), showing inherited concern with deliberate selection of divine powers.
- What is the relationship between the Rishi and the Devata here?
- The rishi petitions through the Maruts as accessible modalities of Rudra’s force, asking that their pure and joy-bringing remedies establish peace and well-being. The relationship is pedagogical: the hymn teaches which divine energies are to be chosen and invited.
Invite purified prāṇa: ‘Let my life-forces become pure, peace-giving, joy-bringing under Rudra’s governance.’
Viśuddha (purification) and Anāhata (peace) with prāṇic flow through Suṣumṇā as aspiration.
Coherent breathing 5–5; on inhale feel ‘śucīni’ cleansing, on exhale ‘śaṃtamā’ settling; then rest in ‘mayobhu’ as subtle joy.
Clear, quiet vitality; gentle joy.
If agitation arises, do fewer repetitions with more silence between; sense the winds becoming orderly and luminous.
Tri-svara; keep the list-phrases (śucīni / śaṃtamā / mayobhu) distinctly articulated with clear udātta peaks.
Slight lift on each ‘yā’ to mark the anaphora; soften on the final ‘rudrasya vaśmi’ as a settled resolve.
marutaḥ: final ḥ light; avoid dropping it entirely., śucīni: long ī; clear palatal ś., śaṃtamā: anusvāra as nasalization before t., mayobhu: keep bh voiced aspirate; do not reduce to ‘mayobu’.
Airy yet steady; emphasize clarity over volume.
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