Rig Veda 8.13.29: Mandala 8, Sukta 13, Mantra 29
Sukta 8.13
- Devata
- Indra and/or his aiding powers
- Chandas
- Likely Trishtubh/Jagatī-family
- Rasa
- Shanta (peace) and Vira (heroism)
इमा अस्य प्रतूर्तयः पदं जुषन्त यद्दिवि । नाभा यज्ञस्य सं दधुर्यथा विदे ॥
imā́ asya pratū́rtayaḥ padáṃ juṣanta yád diví | nā́bhā yajñásya sáṃ dadhur yáthā vidé ||
यह ताकतें खुश हैं जब इंद्र आसमान में रहता है। वो यज्ञ का केंदर बना देते हैं। ताकि जो जानते हैं वो ठीक से बैठे।
Word by Word
- इमाः
- thesePronounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot इदम् (सर्वनाम-प्रातिपदिक)
- अस्य
- of him / of this (one)Pronounपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root इदम् (सर्वनाम-प्रातिपदिक)
- प्रतूर्तयः
- impulses / forward-thrusts / incitementsNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot प्रतूर्ति- (प्रातिपदिक; ‘प्र-तॄ/तुर्’ भाव/कर्तृ-निर्माण)
- पदम्
- step; track; footing; placeNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot पद- (प्रातिपदिक)
- जुषन्त
- they enjoy / accept / favorVerbलट् (वेदे injunctive/प्रायः लट्-रूप), प्रथमपुरुष, बहुवचन; परस्मैपदRole क्रियाRoot जुष् (धातु)
- यत्
- whichPronoun (relative)नपुंसकलिङ्ग, द्वितीया, एकवचन (सम्बन्धः ‘पदम्’ इत्यनेन)Role कर्म (सम्बन्धित)Root यद् (सर्वनाम-प्रातिपदिक)
- दिवि
- in heaven / in the skyNounस्त्रीलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot दिव्- (प्रातिपदिक)
- नाभा
- by/with the navel; as a hubNounस्त्रीलिङ्ग, तृतीया, एकवचन (वेदे ‘-आ’ तृतीया एकवचन)Role करणRoot नाभि- (प्रातिपदिक)
- यज्ञस्य
- of the sacrificeNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root यज्ञ- (प्रातिपदिक)
- सम्
- together; completelyIndeclinable (preverb)उपसर्गः (दधुः इत्यस्य)Role क्रियाविशेषणRoot सम् (उपसर्ग/अव्यय)
- दधुः
- they have placed / setVerbलिट् (परोक्श/परफेक्ट), प्रथमपुरुष, बहुवचन; परस्मैपदRole क्रियाRoot धा (धातु)
- यथा
- as; in such a way thatIndeclinableसम्बन्ध-अव्यय (उपमान/प्रकार)Role क्रियाविशेषणRoot यथा (अव्यय)
- विदे
- (so that) it is known / I knowVerb (finite; Vedic)लिट्/लट्-प्रायः वेदिक-रूप; प्रथमपुरुष, एकवचन (आत्मनेपद-रूप ‘विदे’ = ‘I know’/‘is known’ संदिग्ध-पाठानुसार)Role क्रियाRoot विद् (धातु) / विद्- (प्रातिपदिक ‘विद्’ = ज्ञाता)
Sandhi Notes
- पदच्छेदः: इमाः | अस्य | प्रतूर्तयः | पदम् | जुषन्त | यत् | दिवि | नाभा | यज्ञस्य | सम् | दधुः | यथा | विदे || 1) इ॒मा अ॑स्य → इमाः अस्य (आ + अ = आ; visarga-रूपः ‘इमाः’)
- 2) यद्दि॒वि → यत् दिवि (त् + द् → द्द्)
- 3) सं द॑धुः → सम् दधुः (अनुस्वारः परसवर्ण/पररूपेण)
The meaning
Outer meaning
These forward-driving powers delight in his step when it is in heaven; they establish the navel (center) of the sacrifice so that knowledge may be founded.
Inner meaning
Pratūrtayaḥ are the impelling, conquering energies that push the journey forward—Indra’s aids or the soul’s victorious powers. They ‘delight in his step’ when the movement of consciousness (pada) is set in divi—raised into the luminous mind. Then they ‘assemble the navel of the sacrifice’: they establish a stable inner center (nābhi) where all offerings converge—an organized psychic altar. From that centered yajña, vid (knowing) can be established: knowledge becomes not a thought but a grounded state of being.
Universal truth
When our progress is lifted into a higher clarity, the forces of life and mind naturally cooperate. A stable inner center of offering integrates the personality and makes true knowledge a lived foundation.
Themes
Establishing the sacrifice, Ascent to heaven, Centering (nābhi), Knowledge-realization
The seer
- Rishi
- Kāṇva tradition (probable); specific rishi not securely identified from the verse alone
- Lineage
- Kāṇva (probable)
- Other hymns
- Rig Veda 8.13 (hymn context)
Family tradition
Kāṇva hymns often present Indra’s ascent and the organizing of yajña as an inner journey toward light.
Significance
The seer stresses a key yogic principle: progress must become stationed in the light (divi), and the sacrifice must have a stable center (nābhi) for knowledge (vid) to be firmly founded.
The deity
- Devata
- Indra (and his aiding powers, pratūrtayaḥ)
- Epithets
- Leader of the ascent (implicit), Establisher of the luminous station (implicit)
- Related deities
- Maruts (as impelling hosts), Agni (as yajña-leader, implicit center), Soma (as delight that supports ascent)
Cosmic role
Indra opens and maintains the luminous stations and coordinates powers that uphold the sacrifice (yajña) as a cosmic process.
Inner power
The organizing illumination that gives the being a ‘center’ and a ‘step in heaven’—stable higher poise from which knowledge acts.
In ritual
Where it is used
Indra stotra within Soma rites; also recited to ‘establish the sacrifice’ (yajña-samsthā) in a session.
इ॒मा अ॑स्य॒ प्रतू॑र्तयः प॒दं जु॑षन्त॒ यद्दि॒वि । नाभा॑ य॒ज्ञस्य॒ सं द॑धु॒र्यथा॑ वि॒दे ॥
इ॒माः । अ॒स्य॒ । प्रऽतू॑र्तयः । प॒दम् । जु॒ष॒न्त॒ । यत् । दि॒वि । नाभा॑ । य॒ज्ञस्य॑ । सम् । द॒धुः॒ । यथा॑ । वि॒दे ॥
imāḥ | asya | pra-tūrtayaḥ | padam | juṣanta | yat | divi | nābhā | yajñasya | sam | dadhuḥ | yathā | vide
44
4 pādas × ~11 syllables (approx.)
Measured propulsion—forward drive balanced by a centering cadence around ‘nābhā yajñasya’.
Creates a sense of ascent followed by inner consolidation; helpful for stabilizing attention.
- प्रतूर्तयः (pratūrtayaḥ)
- Literal: forward-driving/overcoming powers. Symbolic: Victorious impulsions that carry the ascent beyond resistance
- पदम् (padam)
- Literal: step/footprint/station. Symbolic: A settled level of consciousness; the decisive ‘step’ of progress
- दिवि (divi)
- Literal: in heaven. Symbolic: In the illumined mind-plane (svar/div) where truth can be held
- नाभा (nābhā / nābhi)
- Literal: navel, hub, center. Symbolic: The inner psychic/sacrificial center integrating all movements
- यज्ञस्य (yajñasya)
- Literal: of the sacrifice. Symbolic: Of the conscious self-offering and transformation-process
- विदे (vide)
- Literal: for knowing; so that one may know. Symbolic: Establishment of stable knowledge/gnosis in the being
Stabilization of the yajña: establishing the ‘nābhi’ (central nexus) so the rite yields vidyā (effective knowledge/realization).
Around moments of organizing the rite (arranging offerings/sequence) or invoking Indra’s sustaining powers.
Praise-invocation that supports coherence of the ritual center and successful completion.
Use at the start of meditation to establish an inner ‘navel’ (center) and place the mind’s step in clarity before deeper practice.
: from pra- plus a root cluster tur/tṝ conveying ‘to press on, overcome, cross’; suggests victorious impulsions. : ‘step/station’ (cf. Viṣṇu’s strides); psychologically, a stable attainment of consciousness. : ‘navel, hub’—in RV the organizing center where forces are bound into rita-ordered action. √dhā ‘to set, place’ aligns with PIE *dheh₁- (cf. Greek tithēmi). √vid ‘to know’ aligns with PIE *weyd- (cf. Latin videre, English wit).
Rita as organization of the sacrifice (nābhi of yajña), Ascent/attainment (padam in divi), Vidyā/knowing as fruit of right action
Pratūrtayaḥ become ṛta-bearers when their drive is aligned to the heavenly station, not desire.
‘yathā vide’ indicates knowledge as an established truth-condition, not mere opinion.
Formation of a stable center (nābhi) from which ordered manifestation proceeds.
Integral/psychological Veda: ascent (divi) + centering (nābhi) = foundation for knowledge.
Sky/heaven is higher mind; step is settled attainment; navel is the integrating psychic center where offerings converge.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘heavenly step’ and the ‘navel of the sacrifice’: a mythic image of reaching a higher station (padam in divi) and then fixing the sacrificial axis (nābhi). Innerly, it depicts the moment when ascending forces secure a stable center, enabling true knowing (√vid) rather than transient excitement.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key inherited roots appear transparently: √dhā (PIE *dheh₁-) and √vid (PIE *weyd-). The verse uses these archaic verbal roots to express ‘placing/establishing’ and ‘knowing’ as a single rita-sequence: first the ordering act, then the illumination.
- What is the relationship between the Rishi and the Devata here?
- The seer observes and affirms the divine mechanics: the assisting powers ‘enjoy’ the heavenly step and ‘set’ the yajña’s hub. The human role is to offer the field (yajña) where these powers can organize themselves into a knowledge-producing order.
Establish a luminous ‘station’ above ordinary mind, then consolidate a steady inner center.
Anahata (inner center) and Ajna (higher station/clarity)
Inhale imagining ascent to a clear sky (divi); exhale gathering awareness into a central hub (nābhi).
Centered clarity—quiet, stable knowing.
First lift attention to a bright, spacious poise; then feel all thoughts/energies converge into one calm center; from there, allow insight to arise without strain.
Rigvedic udatta/anudatta/svarita as per śākha; exact accents require a svara-pāṭha source.
Let ‘pádam’ and ‘dívi’ carry an uplift; slow slightly at ‘nā́bhā yajñásya’ to convey centering.
pratūrtayaḥ: keep long ū, clear retroflex ṭ, juṣanta: ṣ is retroflex; do not soften to ś, dadhur: aspirate dh clearly, vide: short i, light dental d
Clear, steady, centering.
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