Rig Veda 2.41.13: Mandala 2, Sukta 41, Mantra 13
Sukta 2.41
विश्वे देवास आ गत शृणुता म इमं हवम् । एदं बर्हिर्नि षीदत ॥
víśve devāsa ā́ gata śṛṇutā́ ma imáṃ hávam | édaṃ barhír ní ṣīdata ||
اے سب دیوی طاقتیں، آؤ؛ میری اس پکار کو سنو۔ اس مقدس بچھونے پر بیٹھو, تیار کیے گئے شعور کے میدان میں اپنا مقام لو۔
General āvāhana (invitation) and āsana (seating) formula in Soma and other śrauta contexts
Descent of powers into prepared field (barhis as receptacle), Sacred speech-act (havam) as effective summons
The Viśve Devāḥ represent the coordinated functioning of ṛta across all powers.
True invocation (havam) aligns speech-thought with truth-intent.
Order emerges when multiplicity is harmonized under a unifying call.
Integral Vedic psychology leading toward Upaniṣadic synthesis of the many powers into the One.
Barhis is the ‘ground’ of consciousness—soft, receptive, and purified—on which higher influences can rest.
- What is the primary Vedic 'mythologem' present in this verse?
- Āvāhana and enthronement: the gods are summoned to arrive, listen, and take their seat. Psychologically, the verse describes the descent of multiple divine faculties into a consciously prepared foundation (barhis) so they can act within the human instrument.
- How does the linguistic structure reflect Proto-Indo-European roots?
- deva from √div aligns with PIE *deiwos ('shining celestial'), seen in Latin deus, Old Irish día. √gam 'go' is from PIE *gʷem- (cf. Latin veniō 'come' is different root, but the IE motion roots are ancient). The come/hear/sit triad reflects an archaic performative sequence common in IE ritual poetics.
- What is the relationship between the Rishi and the Devata here?
- The seer offers hospitality in the deepest sense: he prepares the 'seat' (ordered nature) and asks the gods to inhabit it. The relationship is cooperative—divine powers respond to human aspiration when the field is made fit for their presence.
Inner āvāhana: invite the awakened powers to settle in the heart and brow; feel the mind become a prepared seat.
anāhata (invocation from the heart) with ājñā (receiving guidance)
Gentle inhalation on ‘ā gata’, soft exhalation on ‘ni ṣīdata’ to embody descent and settling.
Receptive poise; collected attention.
Prepare ‘barhis’ by relaxing the body, smoothing the breath, and quieting reactive thoughts; then call the powers by name (peace, light, strength, joy) and feel them stabilize as a living presence.
Tri-svara; maintain clear udatta on invocatory verbs (ā gata, śṛṇutā) according to pada accents.
Let ‘viśve devāsa ā gata’ rise as a welcoming call; soften and settle on ‘edam barhir ni ṣīdata’.
viśve: ‘śv’ cluster clean, not ‘shive’, devāsaḥ: visarga lightly breathed, śṛṇutā: retroflex ṛ; ‘ṇ’ cerebral, barhiḥ: aspirated bh; visarga audible but gentle
Clear, inviting, slightly softened at the end to convey ‘seating’.
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