Rig Veda 2.35.14: Mandala 2, Sukta 35, Mantra 14
Sukta 2.35
अस्मिन्पदे परमे तस्थिवांसमध्वस्मभिर्विश्वहा दीदिवांसम् । आपो नप्त्रे घृतमन्नं वहन्तीः स्वयमत्कैः परि दीयन्ति यह्वीः ॥
asmín pade paráme tasthivā́ṁsam adhvasmábhir viśváhā dīdivā́ṁsam | ā́po náp tre ghṛtám ánnaṁ váhantīḥ svayám atká iḥ pári dīyanti yahvī́ḥ ||
W tej najwyższej stacji on stoi, wiecznie świecący przez ścieżki naszego bytu. Synowi Wód silne Wody same przynoszą klarowną obfitość jako pokarm, i z własnego popędu krążą wokół niego i oddają się, rozległe w swojej płynącej mocy.
Recitational praise supporting the ‘kindling’ and stabilization of the inner Agni; compatible with Soma and Agni offerings where ghṛta and annam imagery is central.
highest padá as supreme poise of consciousness, self-offering (svayam… dīyanti) as surrender of energies, R̥ta as ordered circulation around the divine center
‘Svayam…pari dīyanti’ depicts ṛta as spontaneous self-ordering of forces around the truth-center.
Paramam padam as the seat of Satya; dīdivāṃs as truth-light pervading paths.
Vertical station (highest) and horizontal pervasion (paths); circulation of waters as sustaining economy of creation.
Integral Vedānta resonance (highest station as consciousness-plane; pervasion as immanence).
Highest station = crown/overhead consciousness; paths = nerves and life-movements; waters circling = prāṇa currents harmonized; ghee = clarified mind offered to the inner flame.
- What is the primary Vedic 'mythologem' present in this verse?
- The Waters as worshippers: they carry ghṛta and food to their own offspring and circle him. Mythically, rivers/streams serve the hidden fire; psychologically, the purified vital currents spontaneously offer their clarified essence to the established inner Light at the ‘supreme station’.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sthā ‘stand’ is a core PIE root (*steh₂-) with wide cognation (Greek histēmi, Latin stō), here in a perfect participle indicating achieved establishment. √vah ‘carry’ (PIE *weǵh-) likewise is pan-IE (Latin vehō). These inherited roots support a shared Indo-European poetic grammar of ‘established deity’ + ‘carrying offerings’.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames an inner liturgy: the aspirant’s ‘paths’ (adhvan) lead to the deity’s highest station; the life-forces (āpaḥ) become conscious collaborators, circulating and offering clarified substance. The devatā is the stable center; the human system is trained into spontaneous right movement around it.
Establish awareness ‘above’ (parama pada) and let attention pervade downward through all inner paths; invite prāṇa to offer calm clarity to the heart-flame.
sahasrāra (highest station) to anāhata/maṇipūra (offering center)
Crown-to-heart breathing: inhale sensing light above the head; exhale letting it descend through the spine; then feel prāṇa ‘circling’ the heart on a natural pause.
Stable, wide, luminous; spontaneous integration of mind-life-body around a higher center.
After japa, sit silently and feel the ‘waters’ (sensations, emotions, breath) moving in orbit around a central flame—do not interfere; allow ‘svayam’ (spontaneous right movement) to arise.
Keep a calm, sustained contour; emphasize ‘parame’ and ‘dīdivāṃsam’ per accent; avoid rushing the long compounds.
Let the first pāda feel ‘established’ (slightly more held), then allow a gentle flow in the second half to mirror the waters’ circling.
asmin: clear ‘sm’ cluster, tasthivāṃsam: keep ‘sth’ crisp; nasalization on ‘vāṃ’, viśvahā: ‘śv’ cluster clean, yahvīḥ: long ‘īḥ’ held lightly
Wide, even, luminous; minimal vibrato; long-breath phrasing
6
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
