Rig Veda 10.13.2: Mandala 10, Sukta 13, Mantra 2
Sukta 10.13
- Devata
- Soma is the ritual/inner focus of reception
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
यमे इव यतमाने यदैतं प्र वां भरन्मानुषा देवयन्तः । आ सीदतं स्वमु लोकं विदाने स्वासस्थे भवतमिन्दवे नः ॥
yamé iva yátamāne yád étaṃ prá vāṃ bháran mā́nuṣā devayántaḥ | ā́ sīdatáṃ svám u lokáṃ vidā́ne svāsásthe bhavatám índave naḥ ||
كأنّنا في مملكة يَما، حين يقدّم البشرُ المتشوّقون هذا لكما، فاجلسا في عالمكما الخاصّ المعروف. وكونا راسخين في مقعدكما الحقّ من أجل سوما لنا—ليُتلقّى السرور في موطنه الصادق في داخلنا.
Word by Word
- यमे
- (as) the two Yamas / like Yama (pair)Nounपुंलिङ्ग, सप्तमी/सम्बोधन? द्विवचन (वैदिक रूप: यमे = यमयोः/यमौ) — यहाँ उपमान-प्रयोगेRole Adhikaraṇa (उपमान-आधार) / Sambodhana (सन्दर्भानुसार)Root यम (प्रातिपदिक) / यम (देवता-नाम)
- इव
- like, asIndeclinableउपमा-अव्ययRoot इव (अव्यय)
- यतमानौ
- the two striving (ones)Participle (Adjective)पुंलिङ्ग, प्रथमा द्विवचन; वर्तमान मध्यम/आत्मनेपदी कृदन्त (यतमान = striving)Role Kartā (वर्ण्य-कर्तृ) / विशेषणRoot यत् (धातु) → यतमान (वर्तमान कृदन्त)
- यत्
- when; that (which)Indeclinable (relative)सम्बन्धबोधक अव्यय (यत् = when/that which)Root यद् (सर्वनाम-प्रातिपदिक)
- एतम्
- this (one/thing)Pronounपुंलिङ्ग/नपुंसक, द्वितीया एकवचनRole KarmaRoot एतद् (सर्वनाम)
- प्र
- forth, forwardIndeclinableउपसर्ग (forward, forth)Root प्र (उपसर्ग/अव्यय)
- वाम्
- to/for you two; of you twoPronounषष्ठी/द्वितीया द्विवचन (वैदिक: वाम् = you two, of/for you two)Role Sampradāna (लाभार्थ) / सम्बन्धRoot युष्मद् (सर्वनाम)
- भरन्
- bringing, bearingVerb (participle)वर्तमान कृदन्त, परस्मैपदी; पुंलिङ्ग प्रथमा एकवचन (भरन् = bearing/bringing)Role Kartā (सह-कर्तृ) / क्रियाविशेषण-भावRoot भृ (धातु)
- मानुषाः
- men, mortalsNounपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot मानुष (प्रातिपदिक)
- देवयन्तः
- god-seeking, worshippingParticiple (Adjective/Noun)पुंलिङ्ग, प्रथमा बहुवचन; वर्तमान कृदन्त (desiring/worshipping the gods)Role Kartā (मानुषाः का विशेषणम्)Root देवय् (धातु/नामधातु) → देवयन्त् (वर्तमान कृदन्त)
- आ
- hither, toIndeclinableउपसर्ग (towards, hither) / क्रियाविशेषकRoot आ (उपसर्ग/अव्यय)
- सीदतम्
- sit down (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपद (सीदतम् = sit down, take seat)Role (आह्वान) क्रियाRoot सद् (धातु) + आ (उपसर्ग)
- स्वम्
- your ownAdjectiveपुंलिङ्ग/नपुंसक, द्वितीया एकवचन; लोकम् इति विशेषणम्Role Karma (लोकम्-विशेषण)Root स्व (प्रातिपदिक)
- लोकम्
- world, realm, placeNounपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot लोक (प्रातिपदिक)
- विदाने
- knowing (it), having found (it)Participle (Adjective)पुंलिङ्ग, सप्तमी द्विवचन (वैदिक: -e); ‘knowing, finding’ (perfect/participial sense in Vedic)Role Adhikaraṇa (स्थित्यधिकरण/सहभाव) / विशेषण (सीदतम् के)Root विद् (धातु) → विदान (कृदन्त)
- स्वासस्थे
- in your own seat/abodeNoun/Adjectiveनपुंसक/पुंलिङ्ग, सप्तमी एकवचन (स्थाने) — ‘in one’s own seat/abode’Role AdhikaraṇaRoot स्वासस्थ (प्रातिपदिक; स्व + आसस्थ/आसद्-स्थ)
- भवतम्
- be (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole (आशीः/आह्वान) क्रियाRoot भू (धातु)
- इन्दवे
- for Indu (Soma)Nounपुंलिङ्ग, चतुर्थी एकवचनRole SampradānaRoot इन्दु (प्रातिपदिक)
- नः
- for us; ourPronounषष्ठी बहुवचन (enclitic) = ‘our’ / sometimes दत्तिव-भाव ‘to us’Role Sampradāna/सम्बन्धRoot अस्मद् (सर्वनाम)
Sandhi Notes
- मुख्य संधि-विच्छेद: (1) यमे इव → यमे + इव (स्वर-संधि नहीं; पद-सीमा पर)। (2) यत् एतम् → यत् + एतम् (त् + ए = त् ए; संधि-लोप नहीं, पदपाठ में पृथक्)। (3) प्र वाम् भरन् → प्र + वाम् + भरन् (उपसर्ग पृथक्)। (4) आ सीदतम् → आ + सीदतम् (उपसर्ग)। (5) स्वम् लोकम् → स्वम् + लोकम् (अनुस्वार-स्थिर)। (6) स्वासस्थे भवतम् → स्वासस्थे + भवतम् (पद-सीमा)। वैदिक रूप-विशेष: यमे, विदाने इत्यादि -e अन्त रूप सप्तमी/द्विवचनादिषु वैदिक प्रयोगः।
The meaning
Outer meaning
Devayantaḥ (god-seeking humans) bring an offering forward “for you two” (vām) and invite the two powers to sit in their own known world (svam lokaṃ vidāne), becoming firmly seated in the right seat for Soma (indave naḥ). Yama is referenced as a domain/boundary-condition.
Inner meaning
The “two” are best taken as complementary inner powers needed for the Yoga of Soma—typically a pair such as Mind–Life, Heaven–Earth, or two allied deities of the hymn’s current (often Indra–Agni in many RV contexts, though here not explicit). The seeker brings forward the prepared oblation (offering of aspiration, attention, purified life-force). “Yama’s domain” indicates the law/boundary of mortal limitation and the necessity of right measure and right placement. The mantra asks these powers to take their true seat within—so Soma (ānanda, the delight-substance) can be received in its proper home (the clarified heart-mind), not spilled outward into desire or inertia.
Universal truth
Spiritual delight becomes stable only when the inner powers are rightly seated—aligned to law (yama/niyama: measure, restraint, truth-order). The offering of aspiration invites higher forces to inhabit their own plane in us; then bliss is received without distortion.
Themes
Seating of the gods, Soma reception, Aspiration and discipline, Right station (svam loka)
The seer
- Other hymns
- Rig Veda 10.13.1, Rig Veda 10.13.3, Rig Veda 10.13.4, Rig Veda 10.13.5
Significance
The seer speaks from a liminal psychology: bringing divine powers to their ‘seat’ within the mortal condition (Yama’s boundary), a key Aurobindonian theme—establishing higher consciousness in the embodied life.
The deity
- Devata
- Dual devatā (vām), with Soma (Indu) as the focal power; Yama as boundary-law referenced
- Epithets
- Indu (Soma), Yama (boundary/king of the path)
- Related deities
- Agni (as inner priest who seats the gods), Indra (as illumined mind that receives Soma), Pitṛs (as forerunners on the path, in adjacent hymns)
Cosmic role
Soma is the immortal delight that sustains the gods; Yama is the ruler of the path beyond and the law of mortal limit and right destination.
Inner power
Soma: ānanda that can be stabilized in the psychic being; Yama: inner governance, right measure, the power that leads consciousness across the boundary of ordinary mortality.
In ritual
Where it is used
Soma-offering seating/invitation formula within a Soma-yajña atmosphere (conceptual); also compatible with ancestral/limit (Yama) reflections
य॒मे इ॑व॒ यत॑माने॒ यदैतं॒ प्र वां॑ भर॒न्मानु॑षा देव॒यन्त॑: । आ सी॑दतं॒ स्वमु॑ लो॒कं विदा॑ने स्वास॒स्थे भ॑वत॒मिन्द॑वे नः ॥
य॒मे इ॒वेति॑ य॒मेऽइ॑व । यत॑माने॒ इति॑ । यत् । ऐत॑म् । प्र । वा॒म् । भ॒र॒न् । मानु॑षाः । दे॒व॒ऽयन्तः॑ । आ । सी॒द॒त॒म् । स्वम् । ऊँ॒ इति॑ । लो॒कम् । विदा॑ने॒ इति॑ । स्वा॒स॒स्थे इति॑ सु॒ऽआ॒स॒स्थे । भ॒व॒त॒म् । इन्द॑वे । नः॒ ॥
yame ivetiyame--iva | yatamāneiti | yat | aitam | pra | vām | bharan | mānuṣāḥ | deva-yantaḥ | ā | sīdatam | svam | oṃ iti | lokam | vidāneiti | svāsasthe itisu-āsasthe | bhavatam | indave | naḥ
44
4 pādas of ~11 syllables each (Triṣṭubh norm)
Grave, forward-driving cadence with a settling close (ā sīdataṃ… bhavatam)
Moves from aspiration/bringing-forward to inner settling; supports a felt ‘installation’ of the invoked powers in meditation.
- यमे इव (yame iva)
- Literal: as if in Yama. Symbolic: under the law of limit, death-bound measure; the boundary-condition that demands right order
- यत॑माने (yatamāne)
- Literal: striving, aspiring. Symbolic: the soul’s effort of ascent; tapas of the seeker
- देवयन्तः (devayantaḥ)
- Literal: seeking the gods. Symbolic: conscious aspiration toward higher powers
- प्र वाम् भरन् (pra vām bharan)
- Literal: bringing forward for you two. Symbolic: offering up purified energies to the complementary divine powers
- स्वं लोकं विदाने (svam lokaṃ vidāne)
- Literal: your own world, known/found. Symbolic: the native plane of the gods within consciousness; the right station of the force invoked
- स्वासस्थे (svāsasthe / su-āsasthe)
- Literal: in good seat/right seat. Symbolic: stable establishment in the purified heart-mind
- इन्दवे (indave)
- Literal: for Indu/Soma. Symbolic: for the delight-principle (ānanda) to descend and be held
Soma-offering reception formula: inviting the paired powers to ‘sit’ in their proper seat for Soma; applicable to soma pressing sequences where divine presence is installed.
During invitatory/āsana-seating moments of offering; psychologically, at the moment of inward turning before receiving delight
Offering is brought forward; invoked powers are asked to sit in their proper seat; Soma is to be received
Use as a pre-meditation invocation: ‘Sit in your own plane within me; let delight be seated rightly’—helpful for stabilizing joy without excitation.
(yatamāne) from √yat ‘strive, endeavor’. (deva-yantaḥ) ‘seeking the gods’ from deva + √i ‘go’ with desiderative sense of movement toward. (loká) from √lok ‘see, perceive’ → ‘world’ as a field of perception. (su-āsastha) ‘well-seated’ (su + āsastha from √sad/ās ‘sit’). / (índu/índave) ‘Soma drop’; also ‘bright’—psychologically, luminous delight.
aspiration (yat), proper station/world (loka, svam), boundary-law (Yama) as discipline, Soma as Ananda
Right seating (su-āsana) implies alignment of energies to ṛta so Soma is not wasted.
“Known world” (vidāne) suggests the true station of the power—its satya-place in consciousness.
Embodied reception: higher substance (Soma) must find a stable ‘home’ in the human vessel.
Proto-Vedāntic / integral-yogic reading (Aurobindo/Kashyap): descent of higher consciousness into mind-life-body under law.
Soma = bliss-substance; seat = stable poise in the heart-mind; Yama-domain = mortal limitation requiring right measure and discipline.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘installation of the gods for Soma’ mythologem: aspiring humans bring the offering and request the paired powers to sit in their own proper world/seat, so Soma-delight is rightly received. Yama’s mention frames the action as occurring at a threshold requiring discipline.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sad ‘sit’ (in ās-/sad- formations) reflects PIE *sed- ‘sit’ (cf. Latin sedeō). loká from √lok ‘see’ parallels IE perception-to-world semantics. The ritual formulaic imperatives (ā sīdatam) are characteristic of inherited Indo-European hymn diction.
- What is the relationship between the Rishi and the Devata here?
- Humans ‘seeking the gods’ actively bring the offering forward; the Devatās are asked to consent by taking their seat—symbolizing an inner stabilization of higher powers so the Soma (delight of realization) can be assimilated in the right plane of consciousness.
‘Seating’ the higher forces: invite the illumined mind and purified life-force to rest in their own plane; receive Soma as quiet joy in the heart.
anahata (heart)
Gentle nāḍī-śodhana or equal breathing (sama-vṛtti) before chanting; pause after ā sīdataṃ to feel ‘seating’
Quiet, collected receptivity (antar-mukhatā) with a stable joy
Offer one sincere aspiration; then stop striving and ‘seat’ awareness in the heart. Let joy descend without grabbing; if excitement arises, return to the sense of right seat (su-āsana).
Rigvedic svara required from a Śākhā recording; treat as udatta/anudatta/svarita per padapāṭha tradition (not reconstructable reliably from plain text here).
Lean on the natural word-accents: yáme íva | yatamāné | prá vām bháran | ā sī́dataṃ | svā́sasthe | índave naḥ.
Maintain retroflex vs dental: t/d vs ṭ/ḍ carefully (e.g., sīdataṃ), Keep ‘vām’ as long ā; ‘indave’ with clear short i and dental d, ‘svāsasthe’ articulate cluster: svā-sa-sthe (avoid swallowing s)
Steady, seated tone; soften on ā sīdataṃ to embody ‘sitting’
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