Rig Veda 8.2.13: Mandala 8, Sukta 2, Mantra 13
Sukta 8.2
रेवाँ इद्रेवतः स्तोता स्यात्त्वावतो मघोनः । प्रेदु हरिवः श्रुतस्य ॥
revā́m̐ id revátaḥ stotā́ syāt tvā́vato maghónaḥ | prédu hari-vaḥ śrutásya ||
សូមឲ្យអ្នកហៅរកដែលរៀបចំនូវការសរសើរក្លាយជាអ្នកមានទ្រព្យសម្បត្តិពិតប្រាកដក្នុងភាពពេញលេញដែលមានពន្លឺ ដ្បត្តគាត់ត្រូវបានគាំទ្រដោយព្រះអង្គ ហៃព្រះឥន្ទ្រដ៏មានទ្រព្យសម្បត្តិ; និងសូមឲ្យកិត្តិយសនៃការស្តាប់ដែលបានទទួលការបំផុសគំនិតចេញទៅ ហៃព្រះអម្ចាស់នៃសេះពណ៌ទឹកក្រអូ។
Indra-stotra in Soma-yajña context (general Soma praise; used as invitatory/affirmation of Indra’s boon-giving in pressing rites)
Śruti as inner revelation, Rayi as plenitude of being, aspirational becoming (optative mood as spiritual intention)
When supported by Indra, speech aligns with ṛta—becoming effective, timely, and true.
Śruti as satya entering mind and word.
Revelation-to-manifestation: what is heard inwardly becomes creative force outwardly.
Mantric psychology: revelation (śruti) → expression (stotra) → embodied effectiveness (hari energies).
Horses symbolize mobilized life-force; ‘hearing’ symbolizes receptive intuition—together they mean inspired truth carried into action.
- What is the primary Vedic 'mythologem' present in this verse?
- Not a narrative combat but the core reciprocity-mythologem: the hymn (stoma/stuti) as a force that draws Indra’s bounty (magha/rayi). The ‘richness’ is the luminous increase that comes when Indra’s energizing powers (hari) carry the seeker’s consciousness forward.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru ‘hear’ aligns with PIE *ḱleu̯- ‘hear, be famed’ (cf. Greek κλέος ‘fame’), supporting śruti/śruta as both hearing and renown. The emphasis particle id is a typical Indo-European discourse marker used to seal assertion. Agentive formations like stotā (from √stu) parallel PIE praise-formulas where speech-act effects divine response.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions the stotā as ‘tvāvataḥ’—one who possesses Indra inwardly (Indra-force lodged in the seeker). The hymn is not flattery but an exchange of powers: the articulated truth-sound (śruta) becomes effective, and Indra reciprocates by establishing rayi (plenitude) in the singer.
Cultivate ‘inspired hearing’ (śruti) and let it express as steady speech and right action supported by illumined will.
Viśuddha (mantric expression) supported by Ājñā (Indra-illumination)
Gentle ujjāyī to steady voice and attention; short silent listening after each recitation to contact śruti.
Confident luminous poise; receptive and empowered.
Chant once, then sit in silence and ‘listen’ inwardly. Let a single clear intention arise; then act with calm vigor, as if yoked to Indra’s tawny steeds.
Mixed udātta/anudātta/svarita per Śākala; chant with clear stress on maghonaḥ and hari-vaḥ as vocatives.
Keep the blessing tone: slightly lift on revān and pra; pause cleanly at pāda breaks; let hari-vaḥ ring as the closing call.
revān: long ā; nasalization minimal, tvāvataḥ: long ā; v articulated (not ‘w’), maghonaḥ: gh aspirated; o long, hari-vaḥ: visarga ḥ at end of hari-vaḥ lightly released
Uplifting, resonant, confident.
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