Rig Veda 2.13.8: Mandala 2, Sukta 13, Mantra 8
Sukta 2.13
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यो नार्मरं सहवसुं निहन्तवे पृक्षाय च दासवेशाय चावहः । ऊर्जयन्त्या अपरिविष्टमास्यमुतैवाद्य पुरुकृत्सास्युक्थ्यः ॥
yó nā́rmaráṃ sahávasuṃ níhantave pṛkṣā́ya ca dā́sa-veśāya cā́vahaḥ | ūrjáyantyā apari-viṣṭam ā́syam utáivā́dya puru-kṛ́t sá āsy ukthyáḥ ||
Przyniosłeś pomoc, by obalić Narmarę, tego bogatego w siłę, dla Pṛkṣy i dla Dāsa-veśy. Z umacniającej mocy przyniosłeś niezablokowane usta, tak, nawet dziś jesteś sprawcą wielu czynów; on zaprawdę jest prawdziwym tematem hymnu.
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- न
- notIndeclinableनिपातःRoot न (निपात)
- अर्मरम्
- Armar(a) (a foe/dasyu, proper name)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot अर्मर (प्रातिपदिक; दस्यु/शत्रु-नाम)
- सहवसुम्
- Sahavasu (a foe/dasyu, proper name)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot सहवसु (प्रातिपदिक; दस्यु/शत्रु-नाम)
- निहन्तवे
- to strike down, to slayVerbal noun (infinitive) / Kṛdantaतुमुन्-अर्थे दतिव्/चतुर्थी-एकवचनम् (वैदिक infinitive: ‘to slay’)Role Prayojana (उद्देश्य) / Karma-arthakaRoot नि + हन् (धातु) → निहन्तृ (कृदन्त-प्रातिपदिक)
- पृक्षाय
- for Pṛkṣa (proper name)Nounपुंलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot पृक्षा (प्रातिपदिक; दस्यु/शत्रु-नाम)
- च
- andIndeclinableसमुच्चयार्थकःRoot च (निपात)
- दासवे॑शाय
- for Dāsaveśa (proper name)Nounपुंलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot दासवे॑श (प्रातिपदिक; दस्यु/शत्रु-नाम)
- च
- andIndeclinableसमुच्चयार्थकःRoot च (निपात)
- आवहः
- you brought / you conveyedVerbलङ् (अद्यतन-भूत/इम्पर्फेक्ट), मध्यमपुरुषः, एकवचनम्Role Kriyā (मुख्य क्रिया) संबद्धः कर्ता = ‘त्वम्’Root आ + वह् (धातु)
- ऊर्जयन्त्याः
- from the invigorating (one/force)Participle (f.)स्त्रीलिङ्गः, पञ्चमी, एकवचनम् (अभ्यस्त/वर्तमान-कर्तरि कृदन्त) अथवा वैदिके षष्ठी-एकवचन-रूपसदृशम्Role Apādāna (from) / Hetu (by means of) संदर्भेRoot ऊर्जयन्ती (कृदन्त-प्रातिपदिक; √ऊर्ज्/ऊर्जय् ‘to strengthen, invigorate’)
- अपरिविष्टम्
- not hemmed in, unobstructedAdjective/Participleनपुंसकलिङ्गः, द्वितीया, एकवचनम् (कर्मणि/भूतकृदन्त: ‘not enclosed/hemmed in’)Role Karma (विशेषणम्)Root अ + परि + विष्/वेश् (धातु) → परिविष्ट (कृदन्त) + अ- (निषेध)
- आस्यम्
- mouth, faceNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot आस्य (प्रातिपदिक)
- उत
- and alsoIndeclinableसमुच्चय/उत्कर्षार्थकःRoot उत (निपात)
- एव
- indeed, justIndeclinableअवधारणार्थकःRoot एव (निपात)
- अद्य
- today, nowIndeclinableकालवाचक-अव्ययम्Role Adhikaraṇa (time)Root अद्य (अव्यय)
- पुरुकृत्सासि
- you are (one) of many deedsAdjective + Verbअस्, लट् (वर्तमान), मध्यमपुरुषः, एकवचनम्; पुरुकृत्स = पुंलिङ्ग-प्रथमा-एकवचन (सम्बोधन/प्रथमा-प्रयोगः)Role Kriyā (असि) + Kartā (त्वम्) / विधेय-विशेषणम्Root पुरु-कृत्स (प्रातिपदिक; ‘much-doing, of many deeds’) + अस् (धातु)
- अस्य
- of thisPronounपुं/नपुंसकः, षष्ठी, एकवचनम्Role Sambandha (genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक)
- उक्थ्यः
- worthy of the uktha (hymn of praise)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (सम्बन्धे/विशेष्ये) / विधेय-विशेषणम्Root उक्थ्य (प्रातिपदिक; ‘praiseworthy with hymns/uktha’)
Sandhi Notes
- Sandhi resolution (major): यो→यः
- ना॑र्म॒रं→न + अर्मरम्
- स॒हव॑सुं→सहवसुम्
- चाव॑हः→च + आवहः
- ऊ॒र्जय॑न्त्या॒ अप॑रिविष्टम्→ऊर्जयन्त्याः + अपरिविष्टम् (visarga lost before vowel in saṃhitā)
- मा॒स्य॑म्→आस्यम्
- उ॒तैव→उत + एव
- पुरुकृ॒त्सास्यु॒क्थ्य॑:→पुरुकृत्स् + असि + उक्थ्यः (cluster simplification in saṃhitā). Accent marks retained as in provided text
- pada-forms given without accent marks
The meaning
Outer meaning
Indra is praised for bringing aid to strike down the adversary Narmara on behalf of Pṛkṣa and Dāsa-veśa; from a strengthening power he provides an “unblocked mouth” (free speech/utterance). Indra remains the doer of many deeds and is worthy of the hymn.
Inner meaning
Indra (illumined divine Mind) comes to the seeker’s inner battle to strike down a powerful resistance (Narmara as a forceful obstruction in the vital/subconscient). For the aspirant’s faculties (Pṛkṣa, Dāsa-veśa as symbolic helpers/powers in the human being), Indra brings the impulsion to overcome the coverer. From the energizing Shakti (ūrjayantī) he opens the “mouth” of the soul—released expression of truth, mantra-voice, and effective will—so the inner sacrifice can proceed without blockage.
Universal truth
When consciousness aligns with a higher illumined intelligence, obstacles that appear “rich in force” can be struck down; the result is not only victory but a liberated capacity to speak/manifest truth. True help is the opening of channels—energy, expression, aspiration—so the being can participate in a larger order.
Themes
Aid to allies, Slaying of hostile formation, Opening the mouth (mantric capacity)
The seer
- Rishi
- Gṛtsamada
- Lineage
- Āṅgirasa (Bhārgava-Aṅgiras line is often associated with Book 2 seers; traditional affiliation places Gṛtsamada among the Āṅgirasa seers)
- Other hymns
- Rig Veda 2.13.1, Rig Veda 2.12.1, Rig Veda 2.14.1, Rig Veda 2.16.1
Family tradition
Maṇḍala 2 is traditionally attributed to the Gṛtsamada family, with strong Indra-centered hymns of victory and inner opening.
Significance
Gṛtsamada’s Indra hymns repeatedly emphasize the decisive intervention of illumined consciousness that breaks coverings and releases the flow of truth, energy, and right action—an archetype of the inner battle and its openings.
The deity
- Devata
- Indra
- Epithets
- purukṛt (many-doer), ukthya (hymn-worthy), vīra (hero)
- Related deities
- Agni, Soma, Bṛhaspati, Maruts
Cosmic role
Champion of the gods; wielder of victorious force who breaks obstructions and releases the hidden lights and waters.
Inner power
The awakened, discerning, forceful intelligence that cleaves through confusion and establishes clear, effective movement of will and speech.
In ritual
Where it is used
Indra-stotra in Soma-yajña contexts; also used as a victory-invocation within śrauta praise sequences
यो ना॑र्म॒रं स॒हव॑सुं॒ निह॑न्तवे पृ॒क्षाय॑ च दा॒सवे॑शाय॒ चाव॑हः । ऊ॒र्जय॑न्त्या॒ अप॑रिविष्टमा॒स्य॑मु॒तैवाद्य पु॑रुकृ॒त्सास्यु॒क्थ्य॑: ॥
यः । ना॒र्म॒रम् । स॒हऽव॑सुम् । निऽह॑न्तवे । पृ॒क्षाय॑ । च॒ । दा॒सऽवे॑शाय॒ । च॒ । अव॑हः । ऊ॒र्जय॑न्त्याः । अप॑रिऽविष्टम् । आ॒स्य॑म् । उ॒त । ए॒व । अ॒द्य । पु॒रु॒ऽकृ॒त् । सः । अ॒सि॒ । उ॒क्थ्यः॑ ॥
yaḥ | nārmaram | saha-vasum | ni-hantave | pṛkṣāya | ca | dāsa-veśāya | ca | avahaḥ | ūrjayantyāḥ | apari-viṣṭam | āsyam | uta | eva | adya | puru-kṛt | saḥ | asi | ukthyaḥ
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4 pādas of ~11 syllables each
Firm, forward-driving cadence suited to assertion and victorious movement
Builds inner courage and clarity; supports a sense of breaking-through and opening channels (speech/energy).
- इन्द्र (Indra)
- Literal: Vedic god of power and victory. Symbolic: Illumined Mind; lord of luminous force that conquers obscurity
- नार्मरम् (nārmaram)
- Literal: Narmara (name of an enemy). Symbolic: A powerful inner obstruction/resistance that blocks progress
- सहवसुम् (sahavasum)
- Literal: rich in force/wealth of strength. Symbolic: Resistance fortified by vital energy and habitual momentum
- निहन्तवे (nihantave)
- Literal: to strike down. Symbolic: Decisive inner conquest; cutting through tamasic inertia
- ऊर्जयन्त्याः (ūrjayantyāḥ)
- Literal: from the strengthening/energizing (power). Symbolic: Shakti that increases inner force, aspiration, and steady uplift
- अपरिविष्टम् आस्यम् (apariviṣṭam āsyam)
- Literal: an unblocked mouth. Symbolic: Freed mantra-utterance; unobstructed expression of truth-will
- पुरुकृत् (purukṛt)
- Literal: doer of many deeds. Symbolic: The higher Power’s manifold interventions in sadhana
- उक्थ्यः (ukthyaḥ)
- Literal: worthy of hymn/praise. Symbolic: That which deserves conscious recognition and invocation
Indra as helper in battle and remover of blockage; invoked for opening of speech/channel (āsyam) in rite and inner practice
During Indra’s praise in Soma pressing/offerings or in recitations seeking strength and overcoming obstacles
Stotra/śastra praise with offerings (soma, ghee) and invocation for aid
Use as a mantra of inner breakthrough: before study, teaching, truthful speech, or when feeling blocked—invoke Indra to open the ‘mouth’ of expression and the force of will.
ni-han from √han (PIE *gʷhen-). ūrj ‘strength, sap’ related to nourishment/energy; āsyá ‘mouth’ from √ās ‘mouth’ (cf. ā́s ‘mouth’). puru ‘many’ (PIE *pl̥h₁u-? ‘many’ debated) + √kṛ ‘do’ (PIE *kwer- ‘make/do’). Proper names (Narmara, Pṛkṣa, Dāsa-veśa) are treated as mythic-historical figures; inner reading treats them as typal forces.
Removal of obstruction (apari-viṣṭa), Empowerment of speech/breath channel
Indra’s victory restores right movement by removing the cover that distorts action and speech.
The ‘unblocked mouth’ signifies speech aligned with truth and effective manifestation.
Release/opening as a creative act: when obstruction falls, new expression and energy emerge.
Proto-Vedāntic/Integral (Aurobindonian) reading: gods as powers of consciousness acting in the evolving being.
Ūrj as inner nourishment/energy; ‘battle’ as the psychological struggle against entrenched obscurity; ‘mouth’ as the organ of mantra and truth-expression.
- What is the primary Vedic 'mythologem' present in this verse?
- Indra aiding chosen allies to strike down a named adversary: the battle-help mythologem. Inner sense: the Indra-force descends to break a powerful obstructive formation and restores an ‘unblocked mouth’—free passage for breath and inspired speech.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The heroic formula √han ‘slay’ (PIE *gʷhen-) and √kṛ ‘do/make’ (PIE *kwer-) are core IE action-roots. The typology ‘many-deeded’ (puru-kṛt) parallels common IE epithets for storm/war gods.
- What is the relationship between the Rishi and the Devata here?
- The rishi recalls concrete divine interventions as proof of a continuing present capacity (‘even today’). The hymn seeks to re-activate that same intervention: removal of blockage so the sacrificer’s speech and force can act.
Invoke Indra to cut through inner resistance and open truthful expression (mantra-voice) from a strengthened inner energy.
viśuddha (throat)
Moderate nāḍī-śodhana for 6–12 rounds, then chant on a steady exhale
From tamasic blockage to rajasic breakthrough and into sattvic clarity
Before chanting, feel the ‘cover’ as a knot in the throat/solar plexus; on each recitation, offer the knot into Indra’s light, then pause and listen for a freer inner speech and decisive will.
Mixed udatta/anudatta/svarita as per RV śākhā tradition; emphasize the udatta on key invocatory words (e.g., yo, indra-context terms) while keeping cadence steady.
Let each pāda land firmly at its end; avoid rushing compound clusters; keep a slight lift on udatta syllables and a gentle fall after svarita.
Keep retroflex ṇ in nārmaraṃ clear (tongue curled)., Differentiate v/s: sahavasuṃ (soft dental s, not ś)., Hold long vowels: ā in āsyam, ī in nihantave as per sandhi flow., Pronounce ṛ in pṛkṣāya with a brief vocalic r.
Steady, heroic, resonant in chest with clear articulation at the throat
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