Rig Veda Sukta 13
Mandala 10Sukta 135 Mantras

Sukta 13

Sukta 10.13

Devata

Dual devatā (vām), broadly addressed to a paired divine power; also invokes the Viśve Devāḥ (‘all gods’) as amṛtasya putrāḥ.

Chandas

Triṣṭubh (probable; requires verification).

Himne ringkas ini memasangkan “Sabda purba” (pūrvyaṃ brahma) dengan suatu kuasa ilahi berpasangan (vām), memohon agar nyanyian yang dimurnikan bergerak seperti jalan yang pasti bagi resi yang terilham. Kemudian ia beralih ke dalam—kepada analisis simbolik, hampir bermetrum-ritual, tentang ujaran dan bentuk: lima langkah, ukuran berkaki empat, dan suku kata yang tidak binasa (akṣara)—untuk menyelaraskan penyanyi dengan ṛta, tatanan-kebenaran. Imejan penutup tentang tujuh aliran yang mengalir serta suatu dwitunggal yang bersinar menampilkan keutuhan yang diperdamaikan dan dipelihara, di mana kuasa-kuasa pelengkap bersama-sama menopang karya kebenaran; dan ia turut menyeru Viśve Devāḥ (“semua dewa”) sebagai amṛtasya putrāḥ, “anak-anak keabadian.”

Recitation with translationRig Veda 10.13

Mantras

Mantra 1

युजे वां ब्रह्म पूर्व्यं नमोभिर्वि श्लोक एतु पथ्येव सूरेः । शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः ॥

Untuk kamu berdua kuikat Sabda (Brahman) yang purba dengan penghormatan; biarlah nyanyian yang jernih meluncur, seperti jalan penuntun sang resi yang terilham. Biarlah semua putera keabadian mendengar—mereka yang berdiri di kediaman-kediaman bercahaya di langit.

Mantra 2

यमे इव यतमाने यदैतं प्र वां भरन्मानुषा देवयन्तः । आ सीदतं स्वमु लोकं विदाने स्वासस्थे भवतमिन्दवे नः ॥

Seolah-olah di alam Yama, tatkala manusia yang mendambakan (para pemuja) membawa ini ke hadapan kamu berdua, duduklah di dunia kamu sendiri yang telah diketahui. Jadilah teguh bertakhta pada tempat duduk kamu yang wajar demi Soma kami—agar kenikmatan itu diterima di rumahnya yang sebenar dalam diri kami.

Mantra 3

पञ्च पदानि रुपो अन्वरोहं चतुष्पदीमन्वेमि व्रतेन । अक्षरेण प्रति मिम एतामृतस्य नाभावधि सं पुनामि ॥

Aku mendaki Rūpa (Wujud) melalui lima langkahnya; aku menuruti sukatan yang berkaki empat menurut vrata—hukum kerja yang benar. Dengan aksara yang tidak binasa aku mengukurnya kembali; pada pusat (pusar) ṛta aku menyucikan dan menghimpunkannya—agar ujaran dan wujud selaras dengan pusat kebenaran.

Mantra 4

देवेभ्यः कमवृणीत मृत्युं प्रजायै कममृतं नावृणीत । बृहस्पतिं यज्ञमकृण्वत ऋषिं प्रियां यमस्तन्वं प्रारिरेचीत् ॥

Dalam kalangan para dewa, siapakah yang dipilihnya untuk kematian, dan siapakah yang untuk zuriat tidak dipilihnya bagi keabadian? Mereka menjadikan Bṛhaspati sebagai yajña, sang ṛṣi yang dikasihi; Yama menghamparkan tubuhnya ke hadapan—menegakkan rangka fana sebagai medan tempat kerja suci dapat disempurnakan dan dilampaui.

Mantra 5

सप्त क्षरन्ति शिशवे मरुत्वते पित्रे पुत्रासो अप्यवीवतन्नृतम् । उभे इदस्योभयस्य राजत उभे यतेते उभयस्य पुष्यतः ॥

Tujuh aliran mengalir bagi anak yang sedang menjadi, bagi Bapa yang ber-Marut; para putera juga telah menggerakkan ṛta (Kebenaran-Tatanan) agar maju dan berdaya. Kedua sisi dari dwihakikatnya bersinar; kedua-duanya berusaha, dan kedua-duanya dipelihara hingga penuh.

Inside Sukta 13

How it unfolds

  1. Where it opens

    The poet ‘yokes’ the ancient brahman for the paired powers, sending the chant forth like a sure path, and calls the immortals to hear.

  2. Development

    The hymn becomes introspective and technical-symbolic: speech/form is climbed through five steps, pursued in a four-footed measure, and verified by the akṣara, with purification at the navel of ṛta.

  3. Climax

    The act of measuring and re-measuring by the imperishable syllable culminates in the gathering/purification at ṛta’s center—speech and being are made consonant with truth.

  4. Where it settles

    Seven streams flow and a radiant duality is affirmed: both sides strive and both are nourished, indicating a stabilized, complete outcome for the rite and the singer.

The deity: Dual Devatā with Viśve Devāḥ invoked

  • In the VedaAddressed to “you two” (vām) in an invitatory mode, while also summoning the Viśve Devāḥ as “children of immortality” stationed in divine abodes. The hymn frames the deity less as a single anthropomorphic god and more as a paired divine agency that authorizes and carries the brahman (sacred utterance) into effective truth (ṛta), measured by the imperishable syllable (akṣara).
  • Cosmic functionTo uphold ṛta by empowering correct speech, right measure, and the successful passage of the hymn—linking human praise to the luminous, immortal realms and making the sacrifice/utterance efficacious.
  • Inner significanceIntegration of dualities (inner/outer, speech/meaning, measure/inspiration) so that one’s word, intention, and action become consonant with the truth-center (ṛtasya nābhi). The “akṣara” functions as the stable axis of consciousness by which experience is measured and purified.

Famous verses

amṛtasya putrāḥ
Verse 10.13.1Sets the hymn’s ritual intention: yoking the ancient brahman, sending the chant as a guiding path, and invoking the Viśve Devāḥ as ‘children of immortality’ to hear and sanction the ascent.Read verse 10.13.1 →
ṛtasya nābhau
Verse 10.13.3Core contemplative-ritual verse: links metre/measure (five steps, four-footed) with akṣara and purification at the ‘navel of ṛta,’ making it central for interpretations of Vedic speech and truth-order.Read verse 10.13.3 →
ubhe
Verse 10.13.5Concludes with powerful symbolic cosmology—seven flowing forces and the shining of both sides of a dual nature—expressing successful integration and nourishment of complementary powers.Read verse 10.13.5 →

Attributes of the deity

  • Dual/paired divine agency (vām)
  • Association with Viśve Devāḥ (collective divine assent)
  • Brahman as efficacious utterance
  • Ṛta as truth-order and ritual correctness
  • Akṣara (imperishable syllable) as measure and anchor
  • Imagery of steps/metre (five and four)
  • Seven flowing streams/forces (sapta)
  • Reconciliation of complementary sides (ubhe)

Also by this seer

  • No secure additional hymn attributions can be stated from the excerpt; RV 10 contains many hymns with uncertain or mixed rishi attributions.

The rite, step by step

  • Ācamana and internal settling of intention (saṅkalpa): to speak truthfully and effectively (ṛta).
  • Kindling/attending the ritual fire (where applicable) and offering reverence (namas) before recitation.
  • Primary recitation: intone the hymn as a ‘clear chant’ (śloka) sent forth as a guiding path.
  • Invoke the Viśve Devāḥ as witnesses/hearers, requesting consent and protection of the rite.
  • Contemplative ‘measuring’: mentally align speech with metre/measure (four-footed) and the imperishable syllable (akṣara).
  • Concluding oblation and silent pause: ‘gather and purify’ the work at the ṛta-center (ṛtasya nābhi).

Offerings

  • Ghee (ājya) into Agni (when performed as homa)
  • Water libation (arghya) or simple namas as substitute in non-fire settings
  • Optional soma-symbolic offering (where tradition permits), as the hymn’s register is broadly sacrificial/utterance-centered

Frequently Asked Questions

The hymn addresses a paired divine power (“you two,” vām) without clearly naming the pair in the excerpt, and it also calls on the Viśve Devāḥ (all gods) as “children of immortality.” Much of the hymn points to the guiding principle of ṛta (truth-order) and the akṣara (imperishable syllable) behind effective sacred speech.

“Ṛtasya nābhi” means the “navel” or central hub of ṛta—the truth-order. In context it suggests a truth-center where speech and action are purified and gathered so the hymn becomes accurate, aligned, and effective.

These images link the hymn to Vedic ‘measure’—both the structure of metre and the disciplined steps of right performance. The idea is that inspired speech must be correctly formed and ‘measured’ (with akṣara as the stable reference) to harmonize the singer with ṛta.

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