Rig Veda 10.66.10: Mandala 10, Sukta 66, Mantra 10
Sukta 10.66
- Rishi
- Vasiṣṭha
- Devata
- Viśve Devāḥ
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
धर्तारो दिव ऋभवः सुहस्ता वातापर्जन्या महिषस्य तन्यतोः । आप ओषधीः प्र तिरन्तु नो गिरो भगो रातिर्वाजिनो यन्तु मे हवम् ॥
dhartā́ro divá ṛ́bhavaḥ su-hástā vātāparjanyā́ mahiṣásya tanyatóḥ | ā́pa óṣadhī́ḥ prá tirantu no gíro bhágo rātír vā́jino yantu me hávam ||
ऋभु नाम के देवता हैं जो आसमान को संभालते हैं, इनके हाथ काम में बहुत तेज़ हैं। हवा और पर्जन्य देवता भी हैं जो बादल गरजते हैं। पानी और फूल-पत्ते हमारी बातों को आगे ले जाएँ। भग देवता जो हिस्सा देता है, वो हमारी पूजा सुन ले और हमें दे।
Word by Word
- धर्तारः
- supporters, sustainersNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot धर्तृ- (√धृ ‘धारणे’)
- दिवः
- of heavenNounस्त्रीलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (genitive)Root दिव्-/द्यौ- ‘heaven’
- ऋभवः
- the Rbhus (divine artisans)Noun (proper) / Adjectiveपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (apposition to धर्तारः)Root ऋभु- (ऋभवः = ऋभवः/ऋभवस्)
- सुहस्ताः
- having good hands, skillfulAdjectiveपुंलिङ्ग; प्रथमा; बहुवचनRole विशेषण (of ऋभवः)Root सु- + हस्त-
- वातापर्जन्याः
- the Wind-and-Parjanya (storm/rain powers)Noun (dual-deity compound) / Adjectiveपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (additional subject, coordinated)Root वात- + पर्जन्य-
- महिषस्य
- of the bull (i.e., the mighty one)Nounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (genitive)Root महिष-
- तन्यतः
- of the thundering (one)Kṛdanta (present participle)पुंलिङ्ग; षष्ठी; एकवचन (gen. sg. of participle तन्यत्)Role सम्बन्ध (genitive qualifier)Root √तन्/तनि (तन्य- ‘to thunder, resound’)
- आपः
- the watersNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot अप्-
- ओषधीः
- plants, herbsNounस्त्रीलिङ्ग; द्वितीया; बहुवचनRole कर्मRoot ओषधि-
- प्र
- forth, forwardIndeclinable (preverb) / particleअव्ययRole (verb-modifier)Root प्र
- तिरन्तु
- let them pass through/overcomeVerbलोट् (imperative); प्रथमपुरुष; बहुवचनRole क्रियाRoot √तॄ/तॄ (तरति ‘to cross, pass over’)
- नः
- for us, ourPronounषष्ठी (enclitic gen.); बहुवचनRole सम्प्रदान/सम्बन्ध (for us / our)Root अस्मद्
- गिरः
- songs, hymnsNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (coordinated with आपः)Root गिर्-
- भगः
- Bhaga (the giver of shares), fortuneNoun (deity/abstract) / Proper nounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot भग-
- रातिः
- gift, givingNounस्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृ (apposition/coordinate with भगः)Root राति- (from √रा ‘to give’)
- वाजिनः
- prize-winners, vigorous onesAdjective/Substantiveपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot वाजिन्-
- यन्तु
- let them come/goVerbलोट् (imperative); प्रथमपुरुष; बहुवचनRole क्रियाRoot √या ‘to go’
- मे
- to me, myPronounषष्ठी (enclitic gen.); एकवचनRole सम्प्रदान/सम्बन्ध (to me / my)Root अस्मद्
- हवम्
- invocation, callNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot हव- (from √हू ‘to call, invoke’)
Sandhi Notes
- पदच्छेद (sandhi-resolved): धर्तारः | दिवः | ऋभवः | सुहस्ताः | वातापर्जन्याः | महिषस्य | तन्यतः | आपः | ओषधीः | प्र | तिरन्तु | नः | गिरः | भगः | रातिः | वाजिनः | यन्तु | मे | हवम् । मुख्य सन्धि/रूप-टिप्पणी: (1) ‘वातापर्जन्या’ इति द्वन्द्व/समाहार-समासः
- मन्त्रे प्रथमा-बहुवचन ‘वातापर्जन्याः’। (2) ‘तन्यतोः’ पाठे (संहितायाम्) = ‘तन्यतः’ (षष्ठी-एकवचन) + पदान्त-विसर्ग/स्वर-प्रभावः
- अर्थतः ‘महिषस्य तन्यतः’ = ‘थुन्डरिंग् बुल्’ इत्यस्य षष्ठी-सम्बन्धः। (3) ‘ओषधीः’ दीर्घीकरणं/वेदिक-उच्चारण-भेदः
- कर्मपदं ‘आपः … तिरन्तु’ इत्यत्र। (4) ‘नो गिरो’ संहितायां ‘नः गिरः’ (विसर्गः + ग्) इति।
The meaning
Outer meaning
Sustainers of heaven—Rbhus with skilful hands—and Wind-and-Parjanya of the thundering great one: may waters and plants carry forward our words. May Bhaga and the bountiful gifts of the strong come to my call.
Inner meaning
A wide invocation to multiple functional powers: the Rbhus (crafting intelligences) who ‘sustain heaven’—they perfect forms in consciousness; Vāta-Parjanya (wind and rain-force) who move and fructify the life-plane; Āpas and Oṣadhis (streams and healing growths) who transmit and embody the mantra (giraḥ). The request is that our speech become carried forward—supported, living, effective. Bhaga (the distributor of the share) is invoked as the power that apportions right enjoyment and right destiny; and the ‘gifts of the strong’ (vājinaḥ) are the descending helps from higher forces when the call is sincere.
Universal truth
When intelligence crafts rightly, life-force moves freely, and nourishment/healing supports the body, our word becomes effective and the right share of grace arrives.
Themes
Efficacy of speech, Nature powers as carriers of mantra, Divine giving/prosperity, Crafting of perfected forms
The seer
- Other hymns
- Rig Veda 10.66.1-11
Significance
Shows the integral Vedic method: call not one power only, but a coordinated ecology—crafting intelligence (Rbhus), life-movement (Vāta), fructifying descent (Parjanya), nourishing streams (Āpas), healing growth (Oṣadhis), and right enjoyment (Bhaga).
The deity
- Devata
- Viśve Devāḥ with explicit Rbhus, Vāta-Parjanya, Āpas, Oṣadhis, Bhaga
- Epithets
- dhartāraḥ divaḥ (sustainers of heaven), suhastāḥ (skilful-handed), tanyatoḥ (thundering)
- Related deities
- Indra (thunder/strength background), Soma (nourishment/bliss background), Agni (carrier of word background)
Cosmic role
Sustain and perfect the luminous world; move and rain forces; nourish and heal; distribute fortune and right share.
Inner power
Formation (ṛbhu), movement (vāta), descent (parjanya), nourishment (āpas/oṣadhi), harmonious enjoyment (bhaga).
In ritual
Where it is used
General invocation for success of hymn/recitation and for gifts; could accompany offerings to Viśve Devāḥ and allied deities.
ध॒र्तारो॑ दि॒व ऋ॒भव॑: सु॒हस्ता॑ वातापर्ज॒न्या म॑हि॒षस्य॑ तन्य॒तोः । आप॒ ओष॑धी॒: प्र ति॑रन्तु नो॒ गिरो॒ भगो॑ रा॒तिर्वा॒जिनो॑ यन्तु मे॒ हव॑म् ॥
ध॒र्तारः॑ । दि॒वः । ऋ॒भवः॑ । सु॒ऽहस्ताः॑ । वा॒ता॒प॒र्ज॒न्या । म॒हि॒षस्य॑ । त॒न्य॒तोः । आपः॑ । ओष॑धीः । प्र । ति॒र॒न्तु॒ । नः॒ । गिरः॒ । भगः॑ । रा॒तिः । वा॒जिनः॑ । य॒न्तु॒ । मे॒ । हव॑म् ॥
dhartāraḥ | divaḥ | ṛbhavaḥ | su-hastāḥ | vātāparjanyā | mahiṣasya | tanyatoḥ | āpaḥ | oṣadhīḥ | pra | tirantu | naḥ | giraḥ | bhagaḥ | rātiḥ | vājinaḥ | yantu | me | havam
44
4 x ~11
Processional listing of powers; ends with a clear petition cadence.
Invokes supportive ‘network’ of forces; stabilizes speech and intention, giving confidence in response.
- ऋभवः (ṛbhavaḥ)
- Literal: Rbhus, artisan gods. Symbolic: powers of skillful formation; luminous intelligence that perfects instruments
- सुहस्ता (suhastā)
- Literal: good-handed, skilful. Symbolic: capacity to shape life and mind with precision
- वातापर्जन्या (vātāparjanyā)
- Literal: Wind and Parjanya. Symbolic: movement of prāṇa and descent of fructifying force
- महिषस्य तन्यतोः (mahiṣasya tanyatoḥ)
- Literal: of the great one thundering. Symbolic: the vast dynamic power whose voice is the inner thunder of awakening
- गिरः (giraḥ)
- Literal: songs/words. Symbolic: mantra, inspired speech, intention made articulate
- भग (bhaga)
- Literal: distributor of portion, fortune. Symbolic: right allotment of joy, resources, and karmic opening
- राति (rāti)
- Literal: gift, bestowal. Symbolic: grace; descending help that strengthens the sādhaka
- वाजिनः (vājinaḥ)
- Literal: strong ones; possessors of vāja. Symbolic: powers of victorious plenitude; dynamic aids
Supports the efficacy of mantra (giraḥ) through nature-powers (waters/plants) and artisan-powers (Rbhus); also prosperity invocation via Bhaga and rāti.
Before/after recitation to ensure the mantra is ‘carried’ and brings results; also in prosperity intentions.
Calling sustaining and nourishing powers to bear the chant forward; requesting bhaga (right share).
Use before teaching, speaking, writing, or mantra-japa: ask that words carry truth and that right support arrives.
ṛbhu- associated with √RABH ‘to grasp, work’ → artisan skill; in RV, divine craftsmen who ‘make new’ forms (inner perfection). bhaga from PIE *bʰag- ‘share, apportion’ (cf. Slavic bogŭ ‘god’ via ‘dispenser’), marking fortune as ‘right portion’. tir- (/) ‘to cross’ → carrying the hymn across to effectiveness.
mantra as conveyance (giraḥ carried across), divine craftsmanship (Rbhus), bhaga as right apportionment
Implicit: ‘sustainers of heaven’ indicates maintenance of cosmic order; effective word depends on right alignment.
Words (giraḥ) become effective when they carry truth-intent; gifts arrive as right portion (bhaga).
Perfection of forms (Rbhus) + movement + rain + growth: a full cycle of manifestation and support.
Integral/psychological: deities as coordinated functions in consciousness and life.
monsoon (suggested by Parjanya imagery)
Wind = prāṇic movement; thunder/rain = descending force; waters = inspiration; herbs = healing habits; Rbhus = formative intelligence.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘mantra carried by the powers’ mythologem: waters and plants—symbols of flowing inspiration and living growth—are asked to ‘carry forward’ the hymn, while the Rbhus represent the artisan perfection that makes the spoken force effective. Bhaga completes it as the apportioner of realized felicity.
- How does the linguistic structure reflect Proto-Indo-European roots?
- bhaga reflects PIE *bʰag- ‘share/portion’ with broad IE distribution. The motif of ‘crossing’ (tir-) as achieving a goal parallels IE poetic metaphors of passage to attainment.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks a response to his havam (call) by ensuring his speech is borne by living forces. The devatās are not distant recipients but the very carriers and shapers of his utterance—nature and craft become inner collaborators of realization.
Make speech a vehicle of truth-force; invite supportive powers for formation, movement, nourishment, and right enjoyment.
Vishuddha (speech) supported by Ajna (formation) and Manipura (dynamic force)
Ujjayi light for 5 minutes; feel vāta as the carrier of sound, then chant the mantra once on a long exhale.
Supported openness; inspired clarity.
Before important communication: offer intention into inner Agni (briefly), then invoke Rbhus for precision, Vāta for flow, Āpas/Oṣadhis for healing tone, Bhaga for right outcome; speak only after a moment of inner quiet.
Rigvedic accents; keep clear articulation through long compound clusters (vātāparjanyā, mahiṣasya tanyatoḥ).
Let the first pāda be expansive (invocation list), and make the petition pādas slightly more intimate; emphasize giro and bhago as semantic centers.
ṛbhavaḥ: vocalic ṛ; bh not b, suhastāḥ: aspirate h; long āḥ, vātāparjanyā: long ā in vā- and -pār-; keep nyā as palatal cluster, tanyatoḥ: dental t; clear y, rātir: long ā; flap r lightly
Clear, well-enunciated, slightly nasal-resonant for carrying power; avoid harshness.
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.
