Rig Veda 5.63.2: Mandala 5, Sukta 63, Mantra 2
Sukta 5.63
सम्राजावस्य भुवनस्य राजथो मित्रावरुणा विदथे स्वर्दृशा । वृष्टिं वां राधो अमृतत्वमीमहे द्यावापृथिवी वि चरन्ति तन्यवः ॥
sam-rājā́v asyá bhúvanasya rājatho mitrā́varuṇā vidáthe svàr-dṛśā́ | vṛṣṭíṃ vāṃ rā́dho amṛta-tvám īmahe dyā́vā-pṛthivī́ ví caranti tanyávaḥ ||
Как соправители вы царствуете над этим миром, о Митра и Варуна, зрящие светом неба в собраниях жертвоприношения. Мы просим у вас дождя, изобилия и бессмертного бытия; и Небо и Земля широко движутся, развернув силы грома.
Invoked in vidatha (ritual assemblies) for rulership of Ṛta manifesting as rain, prosperity (rādhas), and the movement toward amṛtatva.
amṛtatva (immortal consciousness), svàr (heaven-light), Ṛta as governance
Sovereignty is legitimate only as ṛta-governance; svardṛśā indicates rule by truth-light.
Seeing by svar implies truth-perception guiding action.
Order and abundance flow from higher seeing; thunder indicates release of creative power into manifestation.
Integral yoga orientation: immortality as a consciousness-state accessible through alignment with higher law (not merely post-mortem).
rainy/monsoon symbolism (implied by vṛṣṭi/tanyavaḥ)
Rain = descent of force; thunder = breaking of inertia; Heaven–Earth = mind-body integration and widening.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘dual sovereignty’ mythologem: Mitra and Varuṇa as co-kings who rule the cosmos and the rite, granting rain and immortality. In inner sense, harmony (Mitra) and vast law (Varuṇa) together establish the conditions for the descent of force and the growth into deathless consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dyā́us ‘heaven’ continues PIE *dyew- ‘sky, daylight’ (cf. Greek Zeus, Latin Iūpiter < *Dyēus-ph₂tēr). The Heaven–Earth pair is a widely inherited Indo-European cosmological dyad, here psychologized as higher/lower poles of being.
- What is the relationship between the Rishi and the Devata here?
- The rishi approaches them in vidatha (the place of shared knowing) acknowledging their supramental sight (svardṛśā). The exchange sought is not only outer rain but rādhas (fulfilment) and amṛtatva (inner immortality), indicating a soteriological aim beyond ritual utility.
Invoke inner ‘sovereigns’: harmonize relationships (Mitra) and commit to truth (Varuṇa). Then receive the descent of energy (rain) and the vibration that breaks inertia (thunder).
Maṇipūra (sovereignty/will) supported by Ājñā (svardṛśā vision)
Kapalabhāti (mild, if suitable) to clear inertia, followed by quiet inhalation ‘receiving rain’ and long exhalation grounding into Earth.
Empowered clarity with widening; sense of stable, deathless witness behind movements.
Chant 3–6 times. Reflect: ‘Where is my inner kingdom divided?’ Make one harmonizing action (Mitra) and one truth-binding vow (Varuṇa) for the day. Sit 2 minutes feeling Heaven (mind) and Earth (body) widen together.
Maintain Vedic accents; highlight udātta on samrājā́v, mitrā́varuṇā, svàr-dṛ́śā; allow the final ‘vi caranti tanyavaḥ’ to expand in tone.
Let the first pāda sound declarative (sovereignty), second visionary (svardṛśā), third petitionary, fourth expansive.
samrājāv: ‘sam-rā-jāv’ with long ā, vidathe: ‘vi-da-the’ (aspirated th), svardṛśā: ‘svar-dṛ-śā’ (palatal ś), amṛtatvam: ‘a-mṛ-ta-tvam’ with vocalic ṛ, dyāvāpṛthivī: keep both long ā; split dyāva- pṛthivī, tanyavaḥ: ‘ta-nya-vaḥ’ (soft v)
Firm, kingly resonance; broaden the final line as if ‘widening’ space.
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