Rig Veda 10.63.1: Mandala 10, Sukta 63, Mantra 1
Sukta 10.63
- Rishi
- Likely a later mandala 10 family hymn
- Devata
- Viśve Devāḥ with ancestral-sacrificial framing
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
परावतो ये दिधिषन्त आप्यं मनुप्रीतासो जनिमा विवस्वतः । ययातेर्ये नहुष्यस्य बर्हिषि देवा आसते ते अधि ब्रुवन्तु नः ॥
parāváto yé didhíṣanta ā́pyaṃ mánu-prītāso jánimā vivásvataḥ | yayā́ter yé nahuṣyásya bárhiṣi devā́ āsate té ádhi bruvantu naḥ ||
Von oben mögen zu uns sprechen jene Götter, die aus der Ferne die innigen Wasser des Seins festsetzen; die an Manu, dem Spross des Vivasvat, Gefallen haben; die im Opfer des Yayāti, des Nahusha, auf dem barhis, der heiligen Streu, sitzen.
Word by Word
- परावतः
- from far awayNoun/Adjective (used adverbially)पुं/नपुं (प्रायः), पञ्चमी विभक्ति, बहुवचनRole Apādāna (source/away-from; ‘from afar’) / AdverbialRoot परावत् (प्रातिपदिक) < पर (दूर) + अवत् (सम्बन्ध/अधिकरण)
- ये
- who (those who)Pronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (relative subject)Root यद् (सर्वनाम-प्रातिपदिक)
- दिधिषन्त
- desire / wishVerbलट् (वर्तमान), परस्मैपद, प्रथमा, बहुवचनRole Kriyā (verbal action)Root √धा (धातु) (desiderative: दिधिष-)
- आप्यम्
- the watery (thing/realm); that which is of the watersAdjective/Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (object of ‘desire’)Root आप्य (प्रातिपदिक) < आप् ‘जल’/‘आपः’ (सम्बन्ध) अथवा ‘आप्य’ = ‘अप्सु भवम्’
- मनुप्रीतासः
- pleased with Manu / Manu-belovedAdjective (compound)पुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (apposition to ‘ये’)Root मनु- + प्रीत (कृदन्त/प्रातिपदिक) < √प्री ‘तोषे’
- जनिमा
- birth; origin; generationNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (object understood with desire/seek) / Appositional objectRoot जनिमन्/जनिमा (प्रातिपदिक) < √जन् ‘जन्मनि’
- विवस्वतः
- of Vivasvat (the Sun)Noun (proper/epithet)पुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive relation)Root विवस्वत् (प्रातिपदिक) < √वस्/√भास् (दीप्तौ) ‘the shining one’
- ययातेः
- of YayātiNoun (proper)पुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive relation)Root ययाति (प्रातिपदिक; proper name)
- ये
- who (those who)Pronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (relative subject)Root यद् (सर्वनाम-प्रातिपदिक)
- नहुष्यस्य
- of the descendant of NahushaAdjective/Noun (patronymic)पुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive relation)Root नहुष्य (प्रातिपदिक) < नहुष (proper) + य (patronymic/derivative)
- बर्हिषि
- on the sacred grass (barhis)Nounनपुंसकलिङ्ग, सप्तमी, एकवचनRole Adhikaraṇa (locus)Root बर्हिस् (प्रातिपदिक)
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (subject)Root देव (प्रातिपदिक)
- आसते
- sit; are seatedVerbलट् (वर्तमान), आत्मनेपद, प्रथमा, बहुवचनRole Kriyā (verbal action)Root √आस् ‘उपवेशने/आसने’
- ते
- theyPronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (subject of ‘ब्रुवन्तु’)Root तद् (सर्वनाम-प्रातिपदिक)
- अधि
- upon; concerning; overIndeclinable (preverb/adverb)Role Upasarga/Adverbial (intensifier/‘over, concerning’)Root अधि (उपसर्ग/अव्यय)
- ब्रुवन्तु
- let them speak; may they declareVerbलोट् (आज्ञार्थ), परस्मैपद, प्रथमा, बहुवचनRole Kriyā (injunctive command)Root √ब्रू ‘वचने’
- नः
- to us / for usPronounषष्ठी/चतुर्थी, एकवचन (एन्क्लिटिक)Role Sampradāna (beneficiary) / SambandhaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धि-विच्छेद): परावतः | ये | दिधिषन्त | आप्यम् | मनुप्रीतासः | जनिमा | विवस्वतः || ययातेः | ये | नहुष्यस्य | बर्हिषि | देवाः | आसते | ते | अधि | ब्रुवन्तु | नः || प्रमुख सन्धि: (1) मनु-प्रीतासः = मनु + प्रीतासः (समास/तत्पुरुष; ‘Manu-pleased/beloved’)
- (2) ययातेः ये → ययाते॒र्ये (रेफ-सन्धि: षष्ठी-एकवचन ‘-ेः’ + य-आदि ‘ये’)
- (3) देवाः आसते → दे॒वा आस॑ते (विसर्ग-लोप/पदपाठ-प्रकार; संहितायां ‘देवा’)
- (4) ते अधि → ते अधि (सन्धि नहीं; पदसीमा)
The meaning
Outer meaning
Invocation to certain gods: those who from afar establish the āpyam (waters/intimacy), who delight in Manu, offspring of Vivasvat; who sit on the barhis (sacred seat) in the rite of Yayāti and Nahusha—may they speak to us from above.
Inner meaning
The ‘gods from afar’ are higher powers of consciousness that seem distant to the surface mind, yet they found in us the āpyam—inner waters of cohesion, intimacy, and the sap of being. ‘Manu-prītāsaḥ’ means these powers delight in the rightly ordered human mind when it becomes a fit instrument. ‘Janima Vivasvataḥ’ points to a lineage from the luminous (Vivasvat = the shining one): our true birth is from light, not from obscurity. ‘Sitting on the barhis’ signifies that these powers take their seat on the prepared foundation of the nature (purified, widened receptivity). Their ‘speaking from above’ is the descent of intuition/inspiration that governs the mind from a higher plane.
Universal truth
Higher guidance becomes audible when the being is prepared (barhis) and made cohesive (inner waters). True tradition is not mere ancestry but a continuity of illumination: we learn to receive the voice ‘from above.’
Themes
All-Gods invocation, Ancestral mythic memory, Establishing the waters of being, Revelatory speech
The seer
- Rishi
- Anukramaṇī attribution varies for RV 10.63; commonly treated as a late Mandala 10 seer-group hymn (family/ritual lineage references).
- Other hymns
- RV 10.63.1-11 (hymn unit)
Family tradition
Mandala 10 often universalizes earlier symbolic motifs into collective invocations; the hymn frames spiritual inheritance through Vivasvat, Yayāti, Nahusha—names that also function as types of inner becoming.
Significance
The seer’s emphasis is ‘reception’: preparing the seat (barhis) and calling the higher gods to instruct—an early model of intuitive guidance in yoga.
The deity
- Devata
- Viśve Devāḥ (All-Gods)
- Epithets
- From afar (parāvataḥ), Manu-delighting (manuprītāsaḥ), Seated on barhis (barhiṣad), Above-speaking (adhi-bruvāṇa, invoked)
- Related deities
- Ādityas (guardians of ṛta), Sūrya/Vivasvat (truth-light), Agni (mediator), Sarasvatī/Āpas (inspirational waters)
Cosmic role
Collective cosmic powers that uphold order and transmit the solar lineage of consciousness into human ritual and life.
Inner power
Integrated guidance: intuition, protection, harmonization of multiple faculties; establishing ‘waters of being’ so the nature becomes one field for the divine working.
In ritual
Where it is used
Viśve Devāḥ invocations in śrauta rites (Soma and ancillary offerings); also suitable at the opening of a section seeking divine instruction.
प॒रा॒वतो॒ ये दिधि॑षन्त॒ आप्यं॒ मनु॑प्रीतासो॒ जनि॑मा वि॒वस्व॑तः । य॒याते॒र्ये न॑हु॒ष्य॑स्य ब॒र्हिषि॑ दे॒वा आस॑ते॒ ते अधि॑ ब्रुवन्तु नः ॥
प॒रा॒ऽवतः॑ । ये । दिधि॑षन्ते । आप्य॑म् । मनु॑ऽप्रीतासः । जनि॑म । वि॒वस्व॑तः । य॒यातेः॑ । ये । न॒हु॒ष्य॑स्य । ब॒र्हिषि॑ । दे॒वाः । आस॑ते । ते । अधि॑ । ब्रु॒व॒न्तु॒ । नः॒ ॥
parāvataḥ | ye | didhiṣante | āpyam | manu-prītāsaḥ | janima | vivasvataḥ | yayāteḥ | ye | nahuṣyasya | barhiṣi | devāḥ | āsate | te | adhi | bruvantu | naḥ
44
4 × ~11; long compounds may require Vedic resolution for exact count.
Invocatory sweep with upward reach; the cadence ‘calls’ and ‘lifts.’
Creates a sense of vertical connection—voice rising toward higher counsel, then settling into receptivity.
- परा॒वतः (parāvataḥ)
- Literal: from afar, from distant regions. Symbolic: From higher planes beyond the surface mind
- आप्यं (āpyam)
- Literal: watery; belonging to waters; intimate. Symbolic: Inner cohesion, rasa of being, subtle emotional-psychic liquidity that unites
- मनुप्रीतासः (manuprītāsaḥ)
- Literal: delighting in Manu. Symbolic: Powers that respond to right mental order and conscious humanity
- विवस्वतः (vivasvataḥ)
- Literal: of Vivasvat (the shining one). Symbolic: Origin in luminous consciousness; solar lineage of truth
- बर्हिषि (barhiṣi)
- Literal: on the sacrificial grass/seat. Symbolic: Prepared receptivity; purified foundation of the nature
- अधि ब्रुवन्तु (adhi bruvantu)
- Literal: may they speak from above. Symbolic: Descent of higher intuition/command into the mind
Viśvedevas invocation; suitable for rites invoking broad divine assembly and ancestral-sacrificial continuity
At invitation (āvāhana) and request-for-guidance moments; when establishing sacred space (barhis) and calling the gods to ‘sit.’
Recitation while preparing/acknowledging the barhis and inviting the All-Gods to attend and speak blessings.
Use before study, decision-making, or meditation: ‘May the higher powers speak from above’—a mantra for invoking intuition and integrated guidance.
: ‘far away’—often denotes higher/remote regions. didhīṣ-: desiderative/intensive from √ ‘to place’ → ‘wish to establish’. ā́pya: from ā́pas ‘waters’ (PIE *h₂ep-). vivásvat: ‘the shining one’ (solar), from √/√?; traditional: ‘possessing rays’. brū: √ ‘to speak’ (PIE *bʰreh₂- proposed). barhís: sacrificial grass; inner seat of offering and receptivity.
Ancestral continuity as transmission of R̥ta, Āpas as life-substance and conscious flow, Divine guidance through speech (brū)
The ‘from above’ speech implies governance by ṛta rather than by desire-driven mind.
Vivasvat indicates truth-light as the origin of right human becoming (Manu).
Descent of higher powers into prepared receptivity; establishing the ‘waters’ that support life and consciousness.
Integral/psychological Veda: vertical ascent/descent, intuition as ‘speech from above’.
Waters = emotional-psychic cohesion and rasa; barhis = receptive foundation; sun-lineage = truth-origin of mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘ancestral-sacrificial seat’ mythologem: gods who sat on the barhis for ancient kings/forefathers are invoked to speak now. It frames revelation as a continuity of divine presence across lineages—psychologically, higher powers that once established the ‘waters’ can re-establish them in the present seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ā́pyaṃ/ā́pas reflects PIE *h₂ep- ‘water’ (cf. Latin aqua via a debated route; Hittite ḫāpa-). dyu/solar complex appears via Vivasvat as an Indo-Iranian solar figure. The ritual seating (āsate) from √ās ‘sit’ aligns with PIE *h₁eh₁s- ‘sit’ (cf. Latin sedēre is from *sed-, but Vedic has its own sit-root family; IE has multiple ‘sit’ roots).
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi positions himself as heir to an ancient covenant: the gods who favored Manu and sat on the barhis for earlier sacrificers are asked to ‘speak from above’ now. The exchange is epistemic: divine speech becomes guidance; human receptivity renews the old alliance of R̥ta.
Invoke ‘speech from above’: sit, widen the inner barhis (receptive field), and listen for quiet intuition.
viśuddha (inner hearing/speech) and ājñā (intuition)
Slow inhalation ‘from afar’ (feel descent from above), soft exhalation into the heart; 12 cycles, then japa.
Receptive silence with a subtle vertical current.
Begin with a sense of height above the head; invite the All-Powers to ‘sit’ in the prepared mind; wait for a calm, non-mental directive rather than discursive thought.
Standard Vedic accenting; keep clear udātta on key invocatory words (parāvataḥ, devāḥ) and on verbs (bruvantu).
Mark pāda breaks distinctly; avoid rushing through compounds (manuprītāso, janimā vivasvataḥ).
parāvataḥ: long ā; v is soft labio-dental, didhiṣanta: retroflex ṣ; keep ‘dh’ aspirated, āpyam: long ā; ‘py’ conjunct clean, barhiṣi: clear dental r; short i at end, bruvantu: ‘bru’ not ‘bhu’; nasal ‘ntu’ light
Upward-calling then softened, listening tone.
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