Rig Veda 10.93.2: Mandala 10, Sukta 93, Mantra 2
Sukta 10.93
- Devata
- Viśve Devāḥ
- Chandas
- Likely Anuṣṭubh/related short meter for this verse
- Rasa
- Shanta (peace) and Adbhuta (wonder)
यज्ञेयज्ञे स मर्त्यो देवान्त्सपर्यति । यः सुम्नैर्दीर्घश्रुत्तम आविवासत्येनान् ॥
yajñeyajñe sa martyo devān saparyati | yaḥ sumnair dīrghaśruttama āvivāsaty enān ||
قربانی کے بعد قربانی میں وہ فانی شخص واقعی دیوتاؤں کی خدمت کرتا ہے، جو ان کے فضل سے دور تک سننے والا بن جاتا ہے اور مخلص استقبال سے انہیں حاضر کرتا رہتا ہے۔
Word by Word
- यज्ञे
- in the sacrificeNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकारणRoot यज्ञ (प्रातिपदिक) < √यज्
- यज्ञे
- in (each) sacrificeNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकारणRoot यज्ञ (प्रातिपदिक) < √यज्
- सः
- hePronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- मर्त्यः
- mortal (man)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot मर्त्य (प्रातिपदिक)
- देवान्
- the godsNounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot देव (प्रातिपदिक)
- सपर्यति
- worships, servesVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √सपर्य् (सपर्यति) / √सप्+अर्य (वेद.)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- सुम्नैः
- with favors, with benevolencesNounनपुंसकलिङ्ग, तृतीया, बहुवचनRole करणRoot सुम्न (प्रातिपदिक)
- दीर्घश्रुत्तमः
- most long-renowned / most widely famedAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (तमप्-प्रत्ययान्त)Role कर्तृRoot दीर्घश्रुत्तम (प्रातिपदिक; दीर्घ-श्रुत्-तम)
- आविवासत्
- has reverenced, has served (with homage)Verbलुङ्/अorist (वेद. injunctive/aorist usage), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √वास् (वस्) with आ-; desiderative/intensive stem विवास- (वेद.)
- एनान्
- these (them)Pronounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot एतद्/इदम् (सर्वनाम; एना- रूप, वेद.)
Sandhi Notes
- पदच्छेदः: यज्ञे यज्ञे सः मर्त्यः देवान् सपर्यति । यः सुम्नैः दीर्घश्रुत्तमः आविवासत् एनान् ॥ 1) यज्ञेयज्ञे → यज्ञे यज्ञे (सप्तमी-द्विरुक्ति)
- 2) देवान्त्सपर्यति → देवान् सपर्यति (न् + स)
- 3) सत्येनान् (पाठभेद/संहिता-रूप) → … आविवासत् एनान् (त् + ए → त्ये; संहितायां ‘त्ये’ इव दृश्यते)
The meaning
Outer meaning
In each sacrifice a mortal serves the gods; by their graces he becomes most far-hearing and continually welcomes them in truth.
Inner meaning
‘Yajñe-yajñe’ indicates repeated inner offering—daily renewal of consecration. The mortal (martyaḥ) becomes truly a servant of the gods (divine powers) when he aligns action and intention with truth (satyena). By the gods’ sumnaiḥ (graces, happy helps), the seeker becomes dīrghaśrut-tamaḥ—one whose inner hearing reaches far: intuition, inspiration, and subtle guidance are received across greater ranges of consciousness. ‘Āvivāsati’ (keeps welcoming) is the continuous hospitality of the heart-mind to higher influences, not a one-time ritual.
Universal truth
Consistent truthful practice invites higher help; grace increases our capacity to hear guidance and to make the divine presence habitual.
Themes
yajña discipline, divine grace, expanded hearing (śruti), invitation and indwelling
The seer
- Other hymns
- RV 10.93 (context), RV 1.1 (Agni as priest of the sacrifice; thematic), RV 3.62 (Gāyatrī theme of awakening receptivity; thematic)
Family tradition
Universalist Viśve Devāḥ invocation style of Book 10—emphasizing practice (yajña) as an ongoing discipline.
Significance
Defines the psychology of ‘right worship’: perseverance, grace, expanded inner hearing, and truth-based receptivity.
The deity
- Devata
- Viśve Devāḥ (All the Gods / totality of divine powers)
- Epithets
- devān (the shining ones), sumnavant (grace-giving; implied)
- Related deities
- Agni (mediator of offering), Soma (delight that seals communion), Ādityas (truth-law guardians)
Cosmic role
They govern and distribute the universal workings; each power supports a facet of evolution toward immortality.
Inner power
A collective descent of helps—clarity, strength, harmony, delight—responding to sincere offering.
In ritual
Where it is used
General ‘service of the gods’ verse usable across rites; especially as a reinforcement of correct attitude in yajña.
य॒ज्ञेय॑ज्ञे॒ स मर्त्यो॑ दे॒वान्त्स॑पर्यति । यः सु॒म्नैर्दी॑र्घ॒श्रुत्त॑म आ॒विवा॑सत्येनान् ॥
य॒ज्ञेऽय॑ज्ञे । सः । मर्त्यः॑ । दे॒वान् । स॒प॒र्य॒ति॒ । यः । सु॒म्नैः । दी॒र्घ॒श्रुत्ऽत॑मः । आ॒ऽविवा॑साति । ए॒ना॒न् ॥
yajñe--yajñe | saḥ | martyaḥ | devān | saparyati | yaḥ | sumnaiḥ | dīrghaśrut-tamaḥ | āvivāsāti | enān
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4 pādas of ~8 syllables
Compact and didactic; easy for repetition as a practice-reminder.
Builds steady resolve; supports daily recitation and internalization of truth-based offering.
- यज्ञेऽयज्ञे (yajñe-yajñe)
- Literal: in sacrifice after sacrifice. Symbolic: repeated inner consecration; perseverance
- सपर्यति (saparyati)
- Literal: serves, attends, worships. Symbolic: disciplined collaboration with divine powers in life and yoga
- सुम्नैः (sumnaiḥ)
- Literal: graces, favors. Symbolic: divine help/benediction that accelerates growth
- दीर्घश्रुत्तमः (dīrghaśrut-tamaḥ)
- Literal: most far-hearing. Symbolic: expanded inner audition—intuition, śruti-like receptivity
- सत्येन (satyena)
- Literal: by truth. Symbolic: alignment with Satya; sincerity that makes receptivity possible
- आविवासाति (āvivāsati)
- Literal: keeps welcoming, makes present by hospitality. Symbolic: continuous invocation; making the divine a living presence
General yajña-principle verse: emphasizes continuity of worship and receptivity; suitable as a framing statement for repeated offerings
At the start of personal worship/meditation; or as a refrain during offerings.
Mental offering and invocation; reaffirmation of satya (sincerity).
Use as a daily sankalpa: ‘I welcome the higher powers by truth and perseverance; may my inner hearing expand.’
√sapary ‘serve, honor’ is ritual-attendance with inner sense of conscious collaboration. √śru ‘hear’ → śrut; dīrgha-śrut-tama ‘farthest-hearing’: the expanded capacity to receive the ‘śruti’ of truth. √vas ‘dwell’ with ā- → āvivāsāti: to bring near and make an indwelling presence—psychologically, to install the gods as active powers in the being.
repetition as deepening (yajñe-yajñe), grace (sumna) as enlargement of receptivity, indwelling of the divine (āvivāsāti)
Repeated yajña aligns the personal rhythm with Ṛta—right recurrence and right offering.
Satyena is the key technology: sincerity opens receptivity.
Evolution through progressive receptivity—human becomes a better ‘receiver’ of the gods.
Bhakti-inflected karma-yoga within Vedic symbolism (Integral approach).
Fire = will offering; far-hearing = subtle inner sense; grace = descending light/help as a ‘wind’ of inspiration.
- What is the primary Vedic 'mythologem' present in this verse?
- Not a single battle-myth but the central yajña-mythologem: repeated offering establishes communion, and divine grace expands the human capacity to ‘hear far’—to receive revelation. Inner sense: persistence in practice makes the gods dwell within as living powers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru ‘hear’ is a strong IE root (PIE *ḱleu- ‘hear, be famed’; cf. Greek κλέος kléos ‘fame’, directly parallel to Vedic śrávas in adjacent verses). √vas ‘dwell’ reflects PIE *wes- ‘to dwell’ (cf. English ‘was’ is different; but Sanskrit vasati and various IE ‘dwelling’ roots show continuity). The reduplicated/intensive form āvivāsāti reflects archaic verbal strategies to express repeated/continuous action.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents a law of reciprocity: human saparyā (attentive service) invites divine sumna (grace), which in turn enlarges receptivity (dīrghaśrut) and makes the gods ‘dwell’ near (āvivāsāti). The relationship is pedagogical—yajña becomes a method for inner transformation rather than mere propitiation.
Cultivate ‘inner hearing’: listen for subtle guidance after offering thoughts and actions to the divine powers.
Viśuddha (listening/inner sound)
Nādānusandhāna-style quiet listening after 6–8 slow breaths; pause and ‘welcome’ the higher influence.
Receptive calm; intuitive openness.
Do one small truthful act as ‘yajña’ daily; then sit briefly, repeat the mantra, and listen inwardly without forcing.
Use pada-pāṭha to keep word boundaries; maintain udātta on key verbs (saparyati, āvivāsati) as per RV accenting.
Let ‘yajñe-yajñe’ be slightly rhythmic and even; give ‘satyena’ a clear, steady emphasis (not louder—steadier).
Keep palatal ñ in yajñe (yaj-ñe), not ‘yagne’., dīrghaśrut-tamaḥ: articulate śr as ‘śru’, not ‘sru’., āvivāsati: long ā at start; keep v-v sequence clear.
Clear, sincere, unornamented; like a vow.
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