Rig Veda 1.62.7: Mandala 1, Sukta 62, Mantra 7
Sukta 1.62
- Rishi
- Gṛtsamada
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
द्विता वि वव्रे सनजा सनीळे अयास्यः स्तवमानेभिरर्कैः । भगो न मेने परमे व्योमन्नधारयद्रोदसी सुदंसाः ॥
dvitā́ ví vavre sa-nájā́ sanī́ḷe ayā́syaḥ stávamānebhir arkáiḥ | bhágo ná ménē paramé vyòman adhā́rayad ródasī su-dáṃsāḥ ||
Dua kali ia membentangkan—lahir sejak purba, di rumah yang sama—Ayāsya, dengan nyanyian-nyanyian pujian. Seperti Bhaga ia mengambil tempat duduknya di langit tertinggi; dengan kemahiran yang indah ia menegakkan dua dunia.
Word by Word
- द्विता
- twice; againIndeclinableअव्यय (काल/विभक्ति-अपरिणामि)Role AdhikaraṇaRoot द्वि (संख्याप्रातिपदिक) → द्विता (अव्यय)
- वि
- apart; forth (as preverb)Indeclinableउपसर्गRoot वि (उपसर्ग/अव्यय)
- वव्रे
- chose; selectedVerbलिट् (परोक्ष), आत्मनेपद, 3 पुरुष, एकवचनRoot √वृ (वृणोति/वृणुते) ‘choose, select’
- सनजा
- from ancient timesIndeclinableअव्ययRole AdhikaraṇaRoot सनज् (अव्यय/निपात) ‘from of old’
- सनीळे
- in the same abode; in one nestAdjectiveनपुंसकलिङ्ग, लोकатив, एकवचन (अधिकरणे)Role AdhikaraṇaRoot स-नीळ (प्रातिपदिक) ‘having the same nest/abode’
- अयास्यः
- Ayāsya (the seer)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot अयास्य (प्रातिपदिक; ऋषिनाम/विशेषण) ‘Ayu’s son / Ayāsya’
- स्तवमानेभिः
- with (those) praising; by the praisersParticipleपुंलिङ्ग/नपुंसकलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot √स्तु ‘praise’ → स्तवमान (वर्तमानकृदन्त, आत्मनेपद-भाव)
- अर्कैः
- with hymnsNounपुंलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot अर्क (प्रातिपदिक) ‘hymn, song of praise’
- भगः
- BhagaNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot भग (प्रातिपदिक) ‘Bhaga; distributor, lord of fortune’
- न
- like; asIndeclinableउपमा/सदृशार्थक निपातRoot न (अव्यय)
- मेने
- deemed; thoughtVerbलिट् (परोक्ष), आत्मनेपद, 3 पुरुष, एकवचनRoot √मन् ‘think, deem’
- परमे
- in the highestAdjectiveनपुंसकलिङ्ग, लोकатив, एकवचनRole AdhikaraṇaRoot परम (प्रातिपदिक) ‘highest, supreme’
- व्योमन्
- in the sky; in the firmamentNounनपुंसकलिङ्ग, लोकатив, एकवचनRole AdhikaraṇaRoot व्योमन् (प्रातिपदिक) ‘sky, firmament’
- अधारयत्
- he set; he upheldVerbलङ् (अनद्यतन भूत), परस्मैपद, 3 पुरुष, एकवचनRoot √धृ ‘hold, support, set’
- रोदसी
- the two worlds (heaven and earth)Nounस्त्रीलिङ्ग (द्विवचन-रूप), द्वितीया, द्विवचनRole KarmaRoot रोदसी (द्विवचन-प्रातिपदिक) ‘the two worlds: heaven and earth’
- सुदंसाः
- the wondrous one; of good powersAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (वेदे बहुधा विशेषणरूपेण)Role KartāRoot सु-दंसस् (प्रातिपदिक) ‘of good deeds/powers; very wondrous’
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): द्विता | वि | वव्रे | सनजा | सनीळे | अयास्यः | स्तवमानेभिः | अर्कैः || भगः | न | मेने | परमे | व्योमन् | अधारयत् | रोदसी | सुदंसाः || 1) व्योमन् + अधारयत् → व्योमन्नधारयत् (न् + अ = न्न)
- 2) स्तवमानेभिरर्कैः → स्तवमानेभिः अर्कैः (विसर्ग-लोप/र्-आदेशः पदसंहितायाम्)
The meaning
Outer meaning
Twice Ayāsya, ancient-born and dwelling in the same home, unfolded by hymns of praise. Like Bhaga he took his seat in the highest heaven; by fair mastery he upheld the two worlds.
Inner meaning
Ayāsya represents the Angirasic seer-function in the human: the power of inspired utterance that can ‘unfold’ (vi vavre) hidden truth. ‘Twice’ suggests a double opening—within and above, or in mind and life, or a repeated breakthrough consolidating realization. ‘Ancient-born’ indicates this seer-power is inherent in the soul’s tradition, not newly invented. Taking seat ‘like Bhaga’ in the highest heaven signifies a settled enjoyment/possession of the divine portion (bhaga = share, felicity) in the supreme consciousness. Upholding the two worlds (rodasī) is establishing harmony between higher and lower—spirit and nature—through right mastery.
Universal truth
Realization becomes stable when insight is unfolded repeatedly until it seats itself above; then it can sustain both the inner heights and the practical earth-life in one poise.
Themes
seer Ayāsya, cosmic upholding, highest heaven (vyoman), twofold opening
The seer
- Rishi
- Gṛtsamada
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.62.1-6, RV 1.62.8
Family tradition
Angirasa seer-lineage emphasizing the role of inspired speech (arká) and inner ‘home’ (nīḻa) as the seat of revelation.
Significance
By introducing Ayāsya, the hymn points to the inner rishi-function: revelation is not external but unfolds from the soul’s ancient seat and then governs both worlds.
The deity
- Devata
- Indra (with Ayāsya/Bhaga imagery)
- Epithets
- Sudaṃsas (of fair mastery), Dasma (contextual wonder-worker)
- Related deities
- Bhaga, Bṛhaspati, Aṅgirases, Dyāvā-Pṛthivī
Cosmic role
Indra’s force enables the seer-power to unfold and take its seat in the highest heaven, stabilizing the worlds.
Inner power
Illuminative strength that supports revelation (Ayāsya) and enjoyment/possession of the divine portion (Bhaga) in higher consciousness.
In ritual
Where it is used
Indra hymns in Soma rites; also seer-lineage recollection within recitation traditions.
द्वि॒ता वि व॑व्रे स॒नजा॒ सनी॑ळे अ॒यास्य॒: स्तव॑मानेभिर॒र्कैः । भगो॒ न मेने॑ पर॒मे व्यो॑म॒न्नधा॑रय॒द्रोद॑सी सु॒दंसा॑: ॥
द्वि॒ता । वि । व॒व्रे॒ । स॒ऽनजा॑ । सनी॑ळे॒ इति॒ सऽनी॑ळे । अ॒यास्यः॑ । स्तव॑मानेभिः । अ॒र्कैः । भगः॑ । न । मेने॒ इति॑ । प॒र॒मे । विऽओ॑मन् । अधा॑रयत् । रोद॑सी॒ इति॑ । सु॒ऽदंसाः॑ ॥
dvitā | vi | vavre | sa-najā | sanīḷe itisa-nīḷe | ayāsyaḥ | stavamānebhiḥ | arkaiḥ | bhagaḥ | na | meneiti | parame | vi-oman | adhārayat | rodasī iti | su-daṃsāḥ
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4×11
Balanced, architectonic; suited to themes of ‘upholding’ and ‘seating’ in the highest.
Gives a sense of steadiness and vertical alignment—lower and higher held together.
- द्विता (dvitā)
- Literal: twice. Symbolic: double opening; repetition that stabilizes realization
- वि वव्रे (vi vavre)
- Literal: unfolded/opened. Symbolic: revelation of concealed truth in consciousness
- सनजा (sanajā)
- Literal: ancient-born. Symbolic: timeless soul-capacity; perennial seer within
- सनीळे (sanīḻe)
- Literal: in the same nest/home. Symbolic: in the one inner seat—heart-cave/psychic home
- अयास्यः (ayāsyaḥ)
- Literal: Ayāsya (seer). Symbolic: inspired utterance-power that brings opening
- अर्कैः (arkaiḥ)
- Literal: hymns. Symbolic: luminous formulations—sun-like words of truth
- भगः (bhagaḥ)
- Literal: Bhaga (distributor of share). Symbolic: felicity; rightful possession of divine delight
- परमे व्योमन् (parame vyoman)
- Literal: in the highest heaven. Symbolic: supreme consciousness/overmind height
- रोदसी (rodasī)
- Literal: heaven and earth (two worlds). Symbolic: higher and lower nature held in unity
- सुदंसा (sudaṃsāḥ)
- Literal: of fair mastery. Symbolic: beautiful, harmonious power of right action
Recitation in praise sequences linking seer-action and cosmic support; inner application: the inspired Word establishes a stable two-world harmony in the practitioner.
When emphasizing seer-aid and establishment of the higher seat; suitable in contemplative portions of praise.
Stuti recalling exemplary seer-action (Ayāsya) as a model for the sacrificer.
Use for integrating meditation insights into daily life—‘upholding the two worlds’ (inner peace + outer action).
√dhṛ ‘hold’ (adhārayat: ‘upheld’); √man ‘think/measure’ (mene: ‘conceived/established’); vyòman ‘wide space/heaven’; Bhaga from √bhaj ‘apportion’ (bhaga: allotter of share—also inner ‘portion of delight’).
Vāc/arka as ray-hymn, Bhaga (right portion, felicity), support of worlds (dhṛ) as Ṛta-function
Fair mastery (sudaṃsāḥ) is action in accord with ṛta, sustaining both planes.
Unfolding by arká indicates satya revealed through luminous speech.
Stabilization of worlds through a seer seated in the highest—cosmos upheld by consciousness.
Integral Vedānta: ascent (seat in highest) plus integration (support of both worlds).
Highest heaven = peak consciousness; two worlds = inner/outer life, spirit/nature needing harmony.
- What is the primary Vedic 'mythologem' present in this verse?
- The seer’s inspired action participates in cosmic maintenance: by hymns (arka), a twofold opening occurs and the two worlds are upheld. Mythically, the Angirasic Word does not only release cows/waters; it also stabilizes the cosmic order.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhṛ ‘hold’ is a major IE root (PIE *dʰer- ‘hold/support’: Greek thronos is not direct, but the root appears widely). The heaven/earth dyad (rodasī) and ‘wide space’ (vyoman) are archaic cosmological formulae comparable to other IE traditions’ world-support motifs.
- What is the relationship between the Rishi and the Devata here?
- The rishi foregrounds the seer-function (Ayāsya) as an instrument of the divine: the hymn is not mere description but a re-enactment of upholding. Praise becomes a means to align the human mind with the highest vyoman and thus sustain inner ‘two worlds’ (higher and embodied nature) in harmony.
‘Seat in the highest’: after chanting, place awareness above the head (or at the brow) and feel a stable witnessing poise that can still hold the body-life below.
sahasrāra/ājñā (highest space)
Gentle nāḍī-śodhana before chanting; then natural breath with a pause after ‘parame vyoman’.
Witness poise with integrated action-capacity.
Chant once, then sit silently imagining a ‘golden seat’ in the highest space; from there, let attention descend to include heart and body without losing height.
Keep clear udatta on key nouns (ayāsyaḥ, bhágaḥ) with gentle svarita descent; overall even triṣṭubh pace.
Mark a slight pause after ‘dvitā vi vavre’; broaden tone on ‘parame vyoman’.
vavre: pronounce as ‘vavre’ (not ‘vaw-re’) with crisp v, nīḻe: retroflex ḻ in some recensions; if unavailable, keep a clear ‘ḷ’/‘l’ without over-rolling, rodasī: long ī at end
Composed, steady, slightly elevated pitch on ‘highest heaven’ phrases.
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