Rig Veda 8.2.33: Mandala 8, Sukta 2, Mantra 33
Sukta 8.2
- Rishi
- Kaṇva
- Devata
- Indra
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Vira (heroism)
यस्मिन्विश्वाश्चर्षणय उत च्यौत्ना ज्रयांसि च । अनु घेन्मन्दी मघोनः ॥
yasmín viśvāś carṣáṇaya uta cyautnā́ jrayā́ṃsi ca | ánu ghén mandī́ maghónaḥ ||
В ком все народы и движущие силы, и стремительные потоки сходятся в согласии и следуют,— тот воистину становится опьянённым дарителем, владыкой изобилия.
Word by Word
- यस्मिन्
- in whom / in whichPronounपुं/नपुं, सप्तमी, एकवचनRole अधिकरणRoot यद् (सर्वनाम-प्रातिपदिक) → यस्-
- विश्वाः
- allAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (विशेषण-रूपेण)Root विश्व (प्रातिपदिक)
- चर्षणयः
- peoples, tribesNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot चर्षणि (प्रातिपदिक)
- उत
- and alsoIndeclinableसमुच्चय-अव्ययRoot उत
- च्यौत्ना
- splendours, bright powersNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्तृ (समुच्चित) / कर्म (सन्दर्भानुसार)Root च्यौत्/च्यौत्न (प्रातिपदिक)
- ज्रयांसि
- vigours, strengthsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्तृ (समुच्चित) / कर्म (सन्दर्भानुसार)Root ज्रयस् (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- अनु
- after, alongIndeclinableउपसर्ग/अव्यय (अनुगमन-अर्थे)Root अनु
- घ
- indeed, surelyIndeclinableनिपात (बलार्थ/खल्वर्थ)Root घ
- इन्
- verily (particle)Indeclinableनिपात (प्राग्रह/उद्बोधन-छाया)Root इन् (निपात)
- मन्दी
- the gladdening (one), exhilaration (personified)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot मन्दी (प्रातिपदिक; स्त्री)
- मघोनः
- of the bountiful one (Maghavan = Indra)Noun (epithet)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root मघवन् (प्रातिपदिक)
Sandhi Notes
- संहिता-पाठ: यस्मि॒न्विश्वा॑श्चर्ष॒णय॑ उ॒त च्यौ॒त्ना ज्रयां॑सि च । अनु॒ घेन्म॒न्दी म॒घोन॑: ॥ पद-विच्छेद (सन्धि-निरसन): यस्मिन् | विश्वाः | चर्षणयः | उत | च्यौत्ना | ज्रयांसि | च | अनु | घ | इन् | मन्दी | मघोनः | मुख्य सन्धि: (1) यस्मिन् + विश्वाः → यस्मिन्-विश्वाः (नकार-संयोग; लेखे ‘यस्मि॒न्वि…’)
- (2) विश्वाः + चर्षणयः → विश्वाःचर्षणयः (स्वर-सन्धि/संयोग)
- (3) घ + इन् → घेन् (निपात-द्वय-संयोग; संहिता ‘घेन्’)
The meaning
Outer meaning
He in whom all peoples, the moving powers, and the swift currents follow and consent—he becomes the exhilarated giver, the lord of bounty.
Inner meaning
When Indra (illumined mind) is established, the whole being begins to consent: carṣaṇayaḥ (the human faculties/peoples—powers of the nature) align; cyautnā (moving energies) and jrayāṃsi (swift currents—quick forces) follow his lead. Then the consciousness becomes mandī—exhilarated, uplifted by Soma-like joy—and maghonaḥ, a spontaneous giver of plenitude: energy, clarity, and right results flow outward without strain.
Universal truth
When inner leadership is clear, the parts of us cooperate. Alignment produces joy, momentum, and generosity—life becomes a coordinated movement rather than inner civil war.
Themes
Indra as integrator of forces, alignment of faculties, Soma-exhilaration, plenitude/bounty
The seer
- Rishi
- Kaṇva
- Other hymns
- RV 8.2.1-34 (hymn cluster context; exact boundaries vary by edition)
Family tradition
Kaṇva lineage (Kaṇvāḥ) of Mandala 8, known for energetic Indra hymns and psychological breadth—showing how the inner leader harmonizes the many powers of the being.
Significance
Kaṇva’s vision here is integrative: not only victory over resistance, but the subsequent harmony—when all ‘peoples’ in us consent to the luminous ruler, joy and plenitude become natural.
The deity
- Devata
- Indra
- Epithets
- maghavan/maghonaḥ (lord of plenitude), mandin (exhilarated), leader whom all follow (implicit)
- Related deities
- Soma (exhilaration), Maruts (moving powers), Agni (organizing will), Aśvins (swift currents/help)
Cosmic role
Unifier and ruler of the divine host; establishes victorious coordination among powers; dispenser of abundance.
Inner power
Central illumined governance that brings consent of the parts (integration) and releases joyful momentum.
In ritual
Where it is used
Indra praise in Soma contexts; also suitable as an ‘integration’ stuti after obstacle-removal verses.
यस्मि॒न्विश्वा॑श्चर्ष॒णय॑ उ॒त च्यौ॒त्ना ज्रयां॑सि च । अनु॒ घेन्म॒न्दी म॒घोन॑: ॥
यस्मि॑न् । विश्वाः॑ । च॒र्ष॒णयः॑ । उ॒त । च्यौ॒त्ना । ज्रयां॑सि । च॒ । अनु॑ । घ॒ । इत् । म॒न्दी । म॒घोनः॑ ॥
yasmin | viśvāḥ | carṣaṇayaḥ | uta | cyautnā | jrayāṃsi | ca | anu | gha | it | mandī | maghonaḥ
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4 × 12 (probable)
Flowing, processional—mirrors ‘following’ (anu) and coordinated movement.
Induces a sense of alignment and collective momentum; good for group chanting and for inner integration.
- यस्मिन् (yasmin)
- Literal: in whom. Symbolic: in the established center of illumined consciousness
- विश्वाः चर्षणयः (viśvāḥ carṣaṇayaḥ)
- Literal: all peoples/men. Symbolic: all parts and faculties of the being—mental, vital, physical tendencies
- च्यौत्ना (cyautnā)
- Literal: movings, impulses. Symbolic: dynamic activations of energy in the nature
- ज्रयांसि (jrayāṃsi)
- Literal: swift courses/currents. Symbolic: rapid streams of thought-force and life-force when unobstructed
- अनु (anu)
- Literal: after, following. Symbolic: harmonious following—consent of the parts to the inner leader
- मन्दी (mandī)
- Literal: exhilarated, gladdened. Symbolic: uplifted consciousness touched by bliss and victorious confidence
- मघोनः (maghonaḥ)
- Literal: bountiful giver, lord of riches. Symbolic: the plenitude-bearing state that naturally overflows with right force and joy
Soma rite praise (Indra-invocation in Soma pressing; general Indra-stotra usage)
After invoking victory, to affirm harmony and the settled leadership of Indra.
Recitation to stabilize the gained order—so the powers ‘follow’ and remain aligned.
For teamwork, family harmony, or inner coherence: chant to invite consent of parts and a generous, glad leadership.
Key terms: (1) carṣaṇí- ‘people/active men’ (likely from √car ‘move, act’), here as plural carṣaṇayaḥ = the operative powers in the embodied field. (2) cyautná- from √cyu/√cyav ‘to move, set in motion, fall away’ → ‘mobilities/impulsions’; in inner sense, uprushes and releases of energy. (3) jráyas- (pl. jrayāṃsi) ‘swift course, speed, rushing stream’; linked to semantic field of rapid movement. (4) mandī́ from √mand ‘to rejoice, be exhilarated’—classically Soma-exhilaration; psychologically, the delight that accompanies right alignment. (5) maghón- ‘bountiful’ from maghá ‘gift, bounty, power to give’; indicates plenitude-bearing consciousness.
R̥ta (right following: anu), ānanda/delight (mandī as Soma-joy), plenitude and giving (magha)
R̥ta manifests as coordinated movement—many powers consenting to the luminous center.
Truth in the center produces consent at the periphery; alignment is a sign of satya’s rule.
Integration after conquest: evolution proceeds from breaking the cover to harmonizing the released forces.
Integral yoga psychology: transformation is not only liberation but organization of the whole nature around the soul-led mind.
Rivers/currents = streams of energy and thought; peoples = subpersonalities/faculties; following = coherent nervous and mental integration.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘following’ (anu) of all peoples and swift-moving powers toward/within Indra: a mythic image of universal consent to the sovereign force. In inner terms, the faculties (carṣaṇayaḥ) and life-currents (jrayāṃsi) align with the Indric will, producing mandin—exhilarated victorious consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √car ‘move’ (carṣaṇi-) aligns with PIE *kers-/*k̑ers- ‘run/move’ (broad motion semantics). √mand ‘rejoice’ continues an Indo-Iranian poetic register of inspired exhilaration (Soma/Haoma). The adverbial particles anu, gha, it show inherited Indo-European discourse-marking (emphasis, sequencing) typical of archaic poetics.
- What is the relationship between the Rishi and the Devata here?
- The seer presents Indra not merely as an external storm-power but as the inner lord in whom the many human and vital movements find their right course. The reciprocity is implicit: when the being follows Indra’s r̥ta-leading force, Indra becomes maghavan—the bountiful giver—pouring plenitude into the aligned vessel.
Bring all parts of the being into consent with the inner light; cultivate coordinated action without inner friction.
anāhata (harmony) integrating with ājñā (leadership)
Coherent breathing 5-5 (inhale 5, exhale 5) for 3 minutes, then chant softly to feel ‘anu’—the following of breath, mind, and heart together.
Integrated gladness—quiet joy with readiness.
After chanting, scan the body-mind: notice any part not consenting (tension, doubt). Offer it to the inner leader (Indra) and take one small aligning act (posture, truthful speech, orderly step).
Notated svaras not provided; chant with smooth, flowing udātta peaks and gentle cadences to mirror ‘anu’ (following).
Highlight: yásmin, víśvāś carṣaṇáyaḥ, cyáutnā, jráyāṃsi, ánu, mandī́, maghónaḥ.
yasmin: clear ‘sm’ cluster, viśvāś: long ā; palatal ś, carṣaṇayaḥ: retroflex ṣ; avoid ‘sh’ over-softening, cyautnā: ‘cy’ cluster; au diphthong, jrayāṃsi: ‘jr’ cluster; nasalized āṃ
Warm, unifying, gently resonant; let the sound ‘gather’ rather than strike.
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