Rig Veda 10.128.2: Mandala 10, Sukta 128, Mantra 2
Sukta 10.128
- Devata
- Viśve Devāḥ with named powers
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
मम देवा विहवे सन्तु सर्व इन्द्रवन्तो मरुतो विष्णुरग्निः । ममान्तरिक्षमुरुलोकमस्तु मह्यं वातः पवतां कामे अस्मिन् ॥
mámā devā́ viha vé santu sárva índrāvanto marúto víṣṇur agníḥ | mámāntárikṣam urúlokam astu máhyaṁ vā́taḥ pavatāṁ kā́me asmín ||
सब देवता मेरे साथ हों। इंद्र के साथ मरुत, विष्णु और अग्नि सब मेरे काम आएं। मेरा आसमान और धरती वाइड हो जाए। हवा मेरे लिए अच्छी चले, मेरे काम बन जाएं।
Word by Word
- मम
- of me, myPronounषष्ठी (genitive), एकवचनRole सम्बन्ध (genitival relation)Root अस्मद्
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot देव
- विहवे
- in the invocation/callNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot विहव (वि-√ह्वे/ह्वा ‘to call, invoke’)
- सन्तु
- let (them) beVerbलोट् (imperative), 3 पुरुष, बहुवचनRole (क्रिया)Root √अस्
- सर्वे
- allAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (देवाः इति विशेष्य)Role कर्तृ (देवाः-सम्बद्ध)Root सर्व
- इन्द्रवन्तः
- having Indra (with Indra)Adjectiveपुंलिङ्ग, प्रथमा, बहुवचन (देवाः इति विशेष्य)Role कर्तृ (देवाः-सम्बद्ध)Root इन्द्रवत्
- मरुतः
- the MarutsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (समुच्चित)Root मरुत्
- विष्णुः
- VishnuNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (समुच्चित)Root विष्णु
- अग्निः
- AgniNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (समुच्चित)Root अग्नि
- मम
- of me, myPronounषष्ठी (genitive), एकवचनRole सम्बन्ध (genitival relation)Root अस्मद्
- अन्तरिक्षम्
- the midspace, atmosphereNounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot अन्तरिक्ष
- उरुलोकम्
- wide-spaced, broad realmNoun (compound)नपुंसकलिङ्ग, प्रथमा, एकवचन (अन्तरिक्षम् इति विशेषण/समासपदम्)Role कर्तृ (अन्तरिक्षम्-सम्बद्ध)Root उरु-लोक
- अस्तु
- let it beVerbलोट् (imperative), 3 पुरुष, एकवचनRole (क्रिया)Root √अस्
- मह्यम्
- to/for mePronounचतुर्थी (dative), एकवचनRole सम्प्रदानRoot अस्मद्
- वातः
- the windNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot वात
- पवताम्
- let it blow/streamVerbलोट् (imperative), 3 पुरुष, एकवचन; आत्मनेपद (Vedic injunctive/imperative usage)Role (क्रिया)Root √पू (पवते ‘to purify, blow/flow’)
- कामे
- in (this) desire/wishNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot काम
- अस्मिन्
- in thisPronounपुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी, एकवचन (कामे इति विशेषण)Role अधिकरण (कामे-सम्बद्ध)Root इदम्
Sandhi Notes
- पदच्छेदः (sandhi-resolved): मम | देवाः | विहवे | सन्तु | सर्वे | इन्द्रवन्तः | मरुतः | विष्णुः | अग्निः || मम | अन्तरिक्षम् | उरुलोकम् | अस्तु | मह्यम् | वातः | पवताम् | कामे | अस्मिन् || प्रमुख-सन्धयः: (1) देवा विहवे → देवाः विहवे (visarga sandhi). (2) सन्तु सर्व → सन्तु सर्वे (vowel sandhi with inflectional ending). (3) मरुतो विष्णुरग्निः → मरुतः विष्णुः अग्निः (visarga sandhi; उ/अग्निः इत्यादि पदविभागः). (4) मम अन्तरिक्षम् → मम अन्तरिक्षम् (no change; hiatus tolerated in Vedic). (5) उरुलोकमस्तु → उरुलोकम् अस्तु (anusvāra/म् + vowel). (6) वात: पवतां → वातः पवताम् (visarga sandhi; final nasal in verb form). उच्चारणचिह्नाः (accent marks) मूलपाठानुसारं
- पदच्छेदे सामान्यरूपेण दर्शितम्।
The meaning
Outer meaning
The poet prays that all the gods—especially the Maruts with Indra, along with Vishnu and Agni—stand with him in a contested situation (a “clash of calls”). He asks that the mid-region (antarikṣa) become a wide, open realm for him, and that Vāta (Wind) blow in aid of his desire/aim.
Inner meaning
In the inner yajña, the seeker calls for the totality of divine powers (Viśve Devāḥ) to support the soul in moments of inner conflict—when competing impulses “call” and the consciousness is under pressure. Indra with the Maruts represents the luminous mind allied with dynamic life-forces; Agni is the guiding will that leads the offering; Vishnu is the all-pervading wideness that measures out the inner worlds. The prayer for a “wide mid-world” asks that the vital-mental field (antarikṣa) be purified and expanded so it can hold higher light without distortion. Vāta is the prāṇic current: may the life-breath move harmoniously toward the true kāma—not craving, but soul-intent seeking fulfilment in the divine.
Universal truth
In decisive inner moments, progress requires an integral alliance: will (Agni), illumination (Indra), dynamic energies (Maruts), wideness and right measure (Vishnu), and harmonized life-breath (Vāta). When the middle nature becomes wide and unobstructed, aspiration can be carried steadily toward fulfilment.
Themes
Invictory, Integration of deities, Expansion (uru), Purification
The seer
- Other hymns
- Rig Veda 10.128.1, Rig Veda 10.128.3, Rig Veda 10.128.4, Rig Veda 10.128.5, Rig Veda 10.128.6
Significance
The voice is that of an aspirant in a protective and integrative prayer—typical of late Rigvedic strata where the mantra becomes a compact spiritual petition: widen the inner field, harmonize breath and forces, and invoke the whole pantheon as powers of consciousness.
The deity
- Devata
- Viśve Devāḥ (with Indra-Maruts, Vishnu, Agni, Vāta)
- Epithets
- Viśve Devāḥ (All Gods), Indravantaḥ Marutaḥ (Maruts allied with Indra), Viṣṇu (the all-pervading), Agni (leader of the sacrifice), Vāta (the purifier-moving breath)
- Related deities
- Bṛhaspati (lord of the Word/illumination), Savitṛ (impeller), Aditi (infinite wideness)
Cosmic role
To marshal the cosmic functions—illumination, force, will, wideness, and movement—so the human field becomes fit for right action and fulfilment.
Inner power
Integralization: gathering scattered faculties into a single, wide, luminous movement of aspiration.
In ritual
Where it is used
Protective and success-invocation within soma/agnic contexts; also adaptable as a general āśīrvāda (benediction) verse.
मम॑ दे॒वा वि॑ह॒वे स॑न्तु॒ सर्व॒ इन्द्र॑वन्तो म॒रुतो॒ विष्णु॑र॒ग्निः । ममा॒न्तरि॑क्षमु॒रुलो॑कमस्तु॒ मह्यं॒ वात॑: पवतां॒ कामे॑ अ॒स्मिन् ॥
मम॑ । दे॒वाः । वि॒ऽह॒वे । स॒न्तु॒ । सर्वे॑ । इन्द्र॑ऽवन्तः । म॒रुतः॑ । विष्णुः॑ । अ॒ग्निः । मम॑ । अ॒न्तरि॑क्षम् । उ॒रुऽलो॑कम् । अ॒स्तु॒ । मह्य॑म् । वातः॑ । प॒व॒ता॒म् । कामे॑ । अ॒स्मिन् ॥
mama | devāḥ | vi-have | santu | sarve | indra-vantaḥ | marutaḥ | viṣṇuḥ | agniḥ | mama | antarikṣam | uru-lokam | astu | mahyam | vātaḥ | pavatām | kāme | asmin
Triṣṭubh (verification: highly probable for RV 10.128; verse syntax and cadence fit Triṣṭubh)
44
4 pādas × ~11 syllables
Forward-driving, martial yet expansive cadence; suitable for invocation and protection.
Builds a sense of gathering powers and widening space; the rhythm supports courage and breadth in the listener.
- वि॒ह॒व (vihava)
- Literal: a clash/contending call, invocation amid rivalry. Symbolic: inner conflict where opposing movements in nature contend; the test of aspiration
- विश्वे दे॒वाः (viśve devāḥ)
- Literal: all the gods. Symbolic: the totality of divine faculties needed for integral transformation
- इन्द्र॑वन्तः मरुतः (indravantaḥ marutaḥ)
- Literal: Maruts possessed of/with Indra. Symbolic: life-energies made obedient to illumined mind; pranic forces yoked to light
- विष्णुः (viṣṇuḥ)
- Literal: Vishnu, the all-pervader. Symbolic: wideness; the power that measures and opens higher ranges of consciousness
- अग्निः (agniḥ)
- Literal: fire. Symbolic: divine will and inner priest that leads the sacrifice
- अन्तरिक्षम् (antarikṣam)
- Literal: mid-region/atmosphere. Symbolic: vital-mental plane between body and higher mind; field of desire, impulse, and thought
- उरुलोकम् (urulokam)
- Literal: wide world/space. Symbolic: expansive consciousness, freedom from constriction
- वातः (vātaḥ)
- Literal: wind. Symbolic: prāṇa, the moving breath-force that can carry aspiration or agitation
- काम (kāma)
- Literal: desire. Symbolic: aspiration/intent when purified; the soul’s seeking for fulfilment
General viśvedevas support in rites; protective/victory context
At moments of contest, undertaking, or before significant rite/action; invoked for support and safe passage through obstacles.
Recitation as anukīrtana/āśāsti (blessing) while establishing fire, beginning a session of offerings, or prior to a journey/endeavor.
Use as a pre-meditation invocation for integral support: ‘May my inner field be wide; may breath carry aspiration; may all powers help me in inner conflict.’
uru ‘wide’ expresses expansion; Vishnu naturally aligns with widening (urukrama). √pav ‘to purify, flow’ links wind with cleansing movement in the being. antarikṣa as the ‘in-between’ zone becomes ‘uru-loka’ when the powers cooperate—an inner rita-like ordering that widens the field for right action.
integration of powers (viśve devāḥ) in conflict, expansion of the intermediate consciousness (antarikṣa → uru-loka), purifying flow (pav-) as inner cleansing
The request for harmonized Vāta and widened antarikṣa is a plea for life-movement to align with R̥ta rather than turbulence.
Implicit: the ‘desire’ is to be carried toward true fulfilment, not false craving.
Widening of the middle world mirrors the Vedic creation motif: opening space for light to act.
Proto-Vedāntic/Integral (Aurobindonian): deities as powers of consciousness enabling transformation.
Wind = prāṇa and movement of life-force; antarikṣa = vital-mental field; storm = dynamic energies; fire = will and aspiration; wideness = expanded consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The coalition of divine powers in the combat of existence: Indra-with-Maruts (victory-force with life-storm energies) and Vishnu (widening) with Agni (transforming flame) create ‘wide space’ in the mid-region—an inner myth of opening the constrained vital-mental field so it can host the gods.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Vāta ‘wind’ relates to PIE *h₂weh₁- ‘blow’ (cf. Eng. wind conceptually; Latin ventus from *h₂weh₁-nto-). Vishnu’s ‘wide’ uru resonates with PIE *wer- ‘wide/broad’ semantic field (cognacy debated), while the formulaic ‘all the gods’ is an inherited Indo-European poetic totality-invocation trope.
- What is the relationship between the Rishi and the Devata here?
- The Rishi asks not one power but a harmonized presence: the human ‘I’ becomes the locus where multiple cosmic functions cooperate, producing wideness and a purifying life-breath that serves the aspirational kāma.
Integral invocation: call the divine will, illumined mind, dynamic energies, wideness, and harmonized breath into one aligned movement.
Anāhata (widening and courage) and Viśuddha (invocation/word); supported by Maṇipūra (Agni-will).
Slow nāḍī-śodhana or 4-4-6 breathing while repeating ‘mamāntarikṣam urulokam astu’ to widen the inner field.
From agitated mid-nature to spacious, supported, collected awareness.
Before challenging conversations or decisions, chant once slowly, then sit 3–5 minutes: feel the ‘middle space’ between navel and throat widen; let breath become the carrier of aspiration rather than anxiety.
Use Vedic tri-svara approach (udātta/anudātta/svarita) as per śākhā tradition; without full pada-svara notation, keep natural udātta lift on principal nouns (devāḥ, indravantaḥ, marutaḥ, viṣṇuḥ, agniḥ, antarikṣam, vātaḥ, kāme).
Sustain clarity on compound cluster ‘indravanto maruto’; give a slight lift on ‘uru-’ in ‘urulokam’ to sonically enact wideness.
mama (short a) not ‘māmā’, viṣṇuḥ: retroflex ṣ, clear visarga ḥ, antarikṣam: kṣ as conjunct (k + ṣa), vātaḥ: long ā; audible visarga, pavatām: v soft (not English w), long ā
Clear, invoking, slightly expansive on ‘urulokam astu’.
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