Rig Veda 2.33.6: Mandala 2, Sukta 33, Mantra 6
Sukta 2.33
- Rishi
- Gṛtsamada
- Devata
- Rudra
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
उन्मा ममन्द वृषभो मरुत्वान्त्वक्षीयसा वयसा नाधमानम् । घृणीव च्छायामरपा अशीया विवासेयं रुद्रस्य सुम्नम् ॥
ún mā mamanda vṛṣabhó marútvān tvákṣīyasā váyasā nā́dhamānam | ghṛṇī́va chāyā́m arapā́ aśīyā́ vivāseyam rudrásya súmnam ||
Nawa'y ang Kapangyarihang Toro, si Rudra kasama ang mga Marut, ay mag-angat at magpasiya sa akin, sa akin na nagtatagumpay, sa pamamagitan ng mas masiglang lakas ng buhay. Nawa'y makamtan ko ang kaniyang hindi madaling anino, tulad ng init ng proteksyon, at nawa'y mapanalunan ko sa tamang paglapit ang mapagkalingang pabor ni Rudra.
Word by Word
- उत्
- up, forth (preverb)Indeclinableउपसर्ग (preverb)Root उत् (उपसर्ग) / ud-
- मा
- mePronounद्वितीया एकवचनRole KarmaRoot अस्मद्
- ममन्द
- has exhilarated / has gladdenedVerbलिट् (परोक्शभूत/परफेक्ट), प्रथमपुरुष एकवचन, परस्मैपदRoot मन्द्
- वृषभः
- the bull (strong one)Nounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot वृषभ
- मरुत्वान्
- accompanied by the MarutsAdjectiveपुंलिङ्ग, प्रथमा एकवचनRole Kartā (विशेषण)Root मरुत्वन्त्
- त्वक्षीयसा
- with (greater) strength / vigorNoun/Adjectiveनपुंसकलिङ्ग (instrumental-abstract), तृतीया एकवचनRole KaraṇaRoot त्वक्षीयस्
- वयसा
- with vital power / vigorNounनपुंसकलिङ्ग, तृतीया एकवचनRole KaraṇaRoot वयस्
- नाधमानम्
- the one in distress / the supplicating oneParticipleवर्तमान कृदन्त (शतृ), पुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot नाध्
- घृणीव
- like a warm radiance / like sunlightNounस्त्रीलिङ्ग, प्रथमा एकवचनRole Kartā (उपमा-प्रयोगे)Root घृणि
- छायाम्
- shade, shelterNounस्त्रीलिङ्ग, द्वितीया एकवचनRole KarmaRoot छाया
- अरपाः
- harmless, non-injuringAdjectiveपुंलिङ्ग, प्रथमा एकवचनRole Kartā (विशेषण)Root अरप
- अशीया
- may I attain / may I obtainVerbविधिलिङ्/आशीर्लिङ्, प्रथमपुरुष एकवचन, आत्मनेपदRoot अश्
- विवासेयम्
- may I serve / may I worshipVerbविधिलिङ्, प्रथमपुरुष एकवचन, परस्मैपदRoot वस् (विवासयति) / √वास्
- रुद्रस्य
- of RudraNounपुंलिङ्ग, षष्ठी एकवचनRole सम्बन्ध (genitive)Root रुद्र
- सुम्नम्
- favor, graceNounनपुंसकलिङ्ग, द्वितीया एकवचनRole KarmaRoot सुम्न
Sandhi Notes
- पदच्छेद (sandhi-resolution): उत् + मा
- मरुत्वान् + त्वक्षीयसा → मरुत्वान्त्वक्षीयसा (न् + त्)
- घृणीव + छायाम् → घृणीव च्छायाम् (व् + छ् → च्छ्)
- विवासेयम् + रुद्रस्य (म् + र् remains). Accent marks in the Saṃhitā text are retained on the corresponding pada-forms where applicable
The meaning
Outer meaning
A prayer that Rudra—the bull-like power accompanied by the Maruts—may lift up and gladden the worshipper with stronger vitality; may the worshipper reach Rudra’s unassailable protective shade and win his gracious favour through right approach.
Inner meaning
Rudra is invoked as the intense purifying Force that can raise the seeker out of strain and insufficiency (nādhamāna) into a stronger, more enduring life-energy (tvakṣīyasā vayasā). The ‘shade’ is not mere shelter but a calm, invulnerable poise of consciousness under the Divine’s protection—warm like ghṛṇi (sun-warmth), guarding the inner being while the purification works. ‘Right approach’ (vivāsa) is the disciplined turning of the will and aspiration toward the Divine Force so that Rudra’s grace (sumnam) becomes an inner benediction rather than a fearsome pressure.
Universal truth
Transformation requires a power that is both fierce and compassionate: it intensifies life and will, yet also provides a stable inner refuge. When aspiration is rightly oriented, the very force that can shake and break resistances becomes a protecting warmth and a lasting blessing.
Themes
Rudra appeasement and protection, inner ascent and energization, healing-grace (bheṣaja implied by sumnam trajectory)
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava
- Other hymns
- Rig Veda 2.1-2.43 (Gṛtsamada maṇḍala core, including Rudra hymn 2.33)
Family tradition
Gṛtsamada of the Bhṛgu-Bhārgava current; hymns marked by ardent aspiration and a practical psychology of divine powers.
Significance
Gṛtsamada’s vision often moves from human pressure to divine enlargement; here he frames Rudra not only as fearsome but as the necessary purifier and protector who strengthens the life-force for the upward journey.
The deity
- Devata
- Rudra
- Epithets
- vṛṣabha (bull-power), marutvān (attended by the Maruts), śiva/śaṃ (auspicious in effect, implied through sumnam), ugra (fierce, implied by Rudra’s nature)
- Related deities
- Maruts, Agni (as inner priest, allied transformative fire), Indra (illumined mind that works with Rudra’s force)
Cosmic role
Cosmic purifier and healer; wielder of force that breaks obstructions and restores harmony; lord of tempest-powers (Maruts) that execute dynamic change.
Inner power
Tapas-filled force of transformation: it intensifies aspiration, cuts through inner disease/falsehood, and establishes a protected calm for growth.
In ritual
Where it is used
Rudra-śānti / appeasement and invocation of Rudra for protection and healing; recitation within soma/yajña contexts as a propitiatory hymn.
उन्मा॑ ममन्द वृष॒भो म॒रुत्वा॒न्त्वक्षी॑यसा॒ वय॑सा॒ नाध॑मानम् । घृणी॑व च्छा॒याम॑र॒पा अ॑शी॒या वि॑वासेयं रु॒द्रस्य॑ सु॒म्नम् ॥
उत् । मा॒ । म॒म॒न्द॒ । वृ॒ष॒भः । म॒रुत्वा॑न् । त्वक्षी॑यसा । वय॑सा । नाध॑मानम् । घृणि॑ऽइव । छा॒याम् । अ॒र॒पाः । अ॒शी॒य॒ । वि॒वा॒से॒य॒म् । रु॒द्रस्य॑ । सु॒म्नम् ॥
ut | mā | mamanda | vṛṣabhaḥ | marutvān | tvakṣīyasā | vayasā | nādhamānam | ghṛṇi-iva | chāyām | arapāḥ | aśīya | vivāseyam | rudrasya | sumnam
44
4 pādas of ~11 syllables each
Strong, forward-driving cadence suited to invocation and ascent; balanced weight with a decisive close.
Energizes aspiration while stabilizing the mind; creates a sense of being lifted upward and then sheltered in a steady repose.
- वृषभः (vṛṣabhaḥ)
- Literal: bull. Symbolic: irresistible divine force; powerful will that can uplift the seeker
- मरुत्वान् (marutvān)
- Literal: with the Maruts. Symbolic: supported by dynamic life-powers/energies that execute the divine impulsion
- त्वक्षीयसा वयसा (tvakṣīyasā vayasā)
- Literal: with more vigorous life/age. Symbolic: strengthened prāṇic and vital capacity for sādhanā; intensified evolutionary energy
- नाधमानम् (nādhamānam)
- Literal: one who is oppressed/striving, in need. Symbolic: the aspirant under pressure of limitation, seeking release and enlargement
- घृणि (ghṛṇi)
- Literal: warmth, glow (sun-heat). Symbolic: benign radiance of protection; soothing divine compassion within intensity
- छाया (chāyā)
- Literal: shade. Symbolic: inner shelter/poise; protected consciousness immune to assault
- अरपा (arapā)
- Literal: unassailable, uninjurable. Symbolic: state of inner invulnerability established by the divine Force
- विवासेयम् (vivāseyaṃ)
- Literal: may I win by reverent approach. Symbolic: right orientation of will, surrender, and disciplined invocation
- सुम्नम् (sumnam)
- Literal: grace, favour, benediction. Symbolic: supporting divine influence that harmonizes and heals the being
General Rudra-invocation within Soma liturgy; employed for appeasement and for securing healing/protection (śānti) amid rites where Rudra’s fierce power is ritually acknowledged.
When seeking protection from calamity, illness, inner/outer hostility; also as a pacifying invocation before intense rites.
Oblation with mantra-recitation; reverent calling for grace and protective ‘shade’.
Use as a daily inner-protection and vitality mantra before meditation or during periods of inner pressure; recite to invoke calm strength and fearless purification.
mamanda: √mand ‘to rejoice, exhilarate’ (pf. 3sg), often of Soma/force producing inner uplift. vṛṣabha: ‘bull’ from √vṛṣ ‘to rain/impel, be virile’—power that pours force. marutvān: possessive -vant, ‘with Maruts’ (dynamic storm-energies). tvakṣīyasā: comparative instr. of tvakṣīyas ‘more vigorous/stronger’ (intensifying capacity; cf. √tvakṣ ‘to be strong/active, fashion with force’ in Vedic usage). vayasā: instr. of vayas ‘vital growth, vigour’ (life-plenitude). nādhamānam: pres. mid. ptc. acc. sg. of √nādh ‘press/urge/cry out’—the aspirant under tapas. ghṛṇi: ‘glow/warmth/benign heat’ (radiant protection). chāyā: ‘shade/shelter’ as protective covering consciousness. arapāḥ: a- + rapa ‘harm, injury’ → ‘unharming, unpierceable’. aśīya: opt. 1sg √aś ‘attain’. vivāseyam: opt. 1sg vi-√vas; in hymnic idiom ‘to win by worship/approach’, aligning with reciprocity of praise and boon. sumnam: ‘grace/favour’ (su-man), boon as right-formed consciousness.
Tapas (ardent striving as nādhamāna), Rita (right harmony sought as sumnam—grace aligning the being), Transformation through the fierce-healing power
Vivāsa (right approach) aligns the seeker with Ṛta so Rudra’s force acts as protection rather than disruption.
The ‘unassailable shade’ symbolizes a truth-established poise that cannot be injured by falsehood or fear.
Evolution by intensification: stronger ‘vayas’ (vital capacity) supports ascent and widening of consciousness.
Proto-Yogic/Vedāntic reading (Aurobindo-Kashyap): deities as powers of consciousness effecting inner transformation.
Dynamic life-energies uplift the striving being; solar warmth becomes compassionate protection; shade becomes an inner sanctuary of stable consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ambivalent Rudra: the Bull of overwhelming force who must be approached so that his fierce energy becomes shelter and grace. The ‘shade’ (chāyā) is the converted form of storm-power—no longer destructive, but a protective covering for the striving human.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key items show inherited Indo-European poetic diction: vṛṣabha ‘bull’ parallels the widespread IE symbol of virility and storm-force (bull as thunder/power). √aś ‘to reach’ is cognate with PIE *h₂eḱ- ‘reach, attain’ (cf. Latin assequor via *sekʷ- is different; but ‘attain’ roots cluster in IE). √man in sumná (‘good thought’) reflects PIE *men- ‘think’ (Greek ménos ‘spirit/force’, Latin mens ‘mind’), supporting the semantic bridge from ‘good thought’ to ‘grace/benediction’ as a formed consciousness.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions himself as nādhamāna—one who strives under inner pressure—and seeks a reciprocal conversion: praise/approach (vivāseyam) offered to Rudra in exchange for sumnam (grace) and arapā chāyā (secure protection). The relationship is not transactional wealth-seeking but a disciplined alignment where Rudra’s force uplifts rather than strikes.
Invoke fierce-compassionate purification: ‘Lift me into stronger life-force; establish me in your unassailable shelter.’
Anāhata (protective warmth/benediction) and Maṇipūra (strengthened vital force)
Moderate nāḍī-śodhana for steadiness, then 6-6 breathing while mentally repeating sumnam to ‘seal’ protection.
From agitated striving to steady, protected aspiration (calm force).
Begin with a felt offering of inner strain; on ‘ghṛṇīva chāyām’ imagine a warm mantle of light around the heart; end by resting in quiet gratitude (sumnam).
Triṣṭubh with mixed udātta/anudātta/svarita per śākhā; emphasize udātta peaks on key invocatory words (vṛṣabho, rudrasya, sumnam).
Keep a clear lift on udātta syllables; avoid flattening the cadence at pāda ends—let the final cadence ‘land’ firmly.
ṛ in vṛṣabha is a vocalic ‘ri’ (not ‘ru’), Keep retroflex ḍ in mṛḻayākuḥ (next mantra) distinct; here keep clear ḍh in nādhamānam, chāyām: long ā; ghṛṇīva: nasalization minimal, keep ghṛ clear, sumnam: pronounce ‘sum-nam’ with light conjunct
steady, warm, slightly forceful on invocatory phrases; soften on ‘ghṛṇīva chāyām’.
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