Rig Veda 10.82.3: Mandala 10, Sukta 82, Mantra 3
Sukta 10.82
- Rishi
- Viśvakarman
- Devata
- Viśvakarman / the One as name-giver of the gods
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यो नः पिता जनिता यो विधाता धामानि वेद भुवनानि विश्वा । यो देवानां नामधा एक एव तं सम्प्रश्नं भुवना यन्त्यन्या ॥
yó naḥ pitā́ janitā́ yó vidhātā́ dhā́māni veda bhúvanāni víśvā | yó devā́nāṃ nāmadhā́ éka evá táṃ sampraśnáṃ bhúvanā yanty anyā́ ||
वो हमारा बाप है, हमारा पैदा करने वाला। वो हर जगह जानता है, सारी दुनिया को जानता है। सिर्फ वो एक है जिसने देवियों और देवताओं को उनके नाम दिए। सारी दुनिया उसकी तरफ जा रही है, उससे सवाल पूछने।
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सम्बन्ध-निर्देशकः) / विशेष्य-संबन्धःRoot यद्- (सर्वनाम-प्रातिपदिक)
- नः
- of us / ourPronounषष्ठी, बहुवचनम् (एन्क्लिटिक)Role सम्बन्ध (genitive: ‘our’)Root अस्मद्- (सर्वनाम)
- पिता
- fatherNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ-सम्बन्धे नाम (predicate nominative)Root पितृ-
- जनिता
- begetter, progenitorNoun (agent) / Epithetपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ-सम्बन्धे नाम (predicate nominative)Root जनितृ- (√जन् ‘to beget’ से) / जनिता (नृ-प्रत्ययान्त)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सम्बन्ध-निर्देशकः)Root यद्- (सर्वनाम-प्रातिपदिक)
- विधाता
- ordainer, disposerNoun (agent) / Epithetपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ-सम्बन्धे नाम (predicate nominative)Root वि-√धा ‘to arrange, ordain’ → विधातृ-
- धामानि
- abodes, seats; ordinances (established places)Nounनपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot धामन्-
- वेद
- knowsVerbलट् (वर्तमाने), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √विद् ‘to know’
- भुवनानि
- worlds, beings, realmsNounनपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot भुवन- (√भू ‘to be’ से)
- विश्वा
- allAdjectiveनपुंसकलिङ्गः, द्वितीया, बहुवचनम् (भुवनानि इति विशेष्यस्य)Role कर्म-विशेषणRoot विश्व-
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सम्बन्ध-निर्देशकः)Root यद्- (सर्वनाम-प्रातिपदिक)
- देवानाम्
- of the godsNounपुंलिङ्गः, षष्ठी, बहुवचनम्Role सम्बन्ध (genitive)Root देव-
- नामधा
- name-giving; the naming (designation)Noun (abstract/collective) / technical termनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot नामन्- + धा (धारणा/स्थापनार्थ) → नामधा (नामधेय/नामधारक-भावः)
- एकः
- oneAdjective (used substantively)पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ-सम्बन्धे विशेषणRoot एक-
- एव
- indeed, justIndeclinableअव्ययम्Role सम्बन्ध/निपात (emphasis)Root एव
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot तद्- (सर्वनाम)
- सम्प्रश्नम्
- as an inquiry; (as) a questionNounपुंलिङ्गः, द्वितीया, एकवचनम् (क्रियाविशेषणवत्: ‘as a question/for inquiry’)Role कर्म / प्रयोजन-भावःRoot सम्-प्र-√श्न्/√प्रच्छ् ‘to ask’ → सम्प्रश्न-
- भुवना
- the worldsNounनपुंसकलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot भुवन-
- यन्ति
- go, approachVerbलट् (वर्तमाने), परस्मैपदम्, प्रथमपुरुषः, बहुवचनम्Role क्रियाRoot √या ‘to go’
- अन्या
- other, different (ones)Adjective (used substantively)नपुंसकलिङ्गः, प्रथमा, बहुवचनम् (भुवना इति विशेष्यस्य)Role कर्तृ-विशेषणRoot अन्य-
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): यः नः पिता जनिता यः विधाता धामानि वेद भुवनानि विश्वा । यः देवानाम् नामधा एकः एव तम् सम्प्रश्नम् भुवना यन्ति अन्या ॥ 1) न॑: = नः (अस्मदः षष्ठी-बहुवचन एन्क्लिटिक)
- 2) दे॒वानां॑ नाम॒धा = देवानाम् + नामधा (सन्ध्यभावः; विसर्ग/अनुस्वार-परिवर्तनं न दृश्यते)
- 3) एक॑ ए॒व = एकः + एव (विसर्गलोपः पदपाठे प्रायः; संहितायां ‘एक ए॒व’)
- 4) तं स॑म्प्र॒श्नं = तम् + सम्प्रश्नम् (अनुस्वार/म्-परिवर्तनं)
- 5) यन्त्य॒न्या = यन्ति + अन्या (इकारस्य यणादेशः: i + a → ya)
The meaning
Outer meaning
A supreme Father-Creator and Disposer knows all planes and worlds; he alone assigns the gods their names and laws; all worlds turn toward him to ask the secret of existence.
Inner meaning
The One Consciousness (Viśvakarman as the all-forming Power) is the inner Father who begets our spiritual becoming. He “knows the dhāmāni” (stations) as levels of consciousness and fixes the “nāmadhā” (name-and-law) of the divine powers within us—i.e., each faculty’s true function in the integral yoga. All parts of the being (worlds/planes) move toward that central Knower, questioning until the hidden purpose is revealed.
Universal truth
Existence is not random: there is an intelligible ordering Consciousness that assigns law, function, and meaning to all powers. True knowledge comes when all planes of life turn inward/upward toward the single Source and ask from it directly.
Themes
The One behind the many, Divine naming, Gnosis/inquiry, Cosmic order (dhāman)
The seer
- Rishi
- Viśvakarman
- Other hymns
- Rig Veda 10.81.1, Rig Veda 10.81.2, Rig Veda 10.81.3, Rig Veda 10.81.4, Rig Veda 10.82.1, Rig Veda 10.82.2, Rig Veda 10.82.4, Rig Veda 10.82.5, Rig Veda 10.82.6, Rig Veda 10.82.7
Family tradition
Late Rigvedic ‘cosmogonic’ seer-poetry associated with the Viśvakarman hymns (RV 10.81–10.82), reflecting contemplative inquiry into the One as Creator-Formative.
Significance
Viśvakarman is the ‘all-maker’ vision: a rishi-figure for the seeing that perceives a single formative Consciousness behind all gods and worlds—especially apt for Aurobindonian readings of the gods as powers of one Divine Being.
The deity
- Devata
- Viśvakarman / the One as Name-Giver of the Gods
- Epithets
- pitā (Father), janitā (Begetter), vidhātā (Ordainer), eka (the One), devānāṃ nāmadhāḥ (name-and-law giver of the gods)
- Related deities
- Prajāpati, Hiraṇyagarbha, Brahmaṇaspati, Savitar, Dhātṛ
Cosmic role
Architect and ordainer of the cosmos: knower of all planes and worlds; establishes the functional order of the divine powers.
Inner power
The integrative spiritual Intelligence that puts each inner power in its right place and reveals the secret meaning of existence to the aspiring being.
In ritual
Where it is used
Recited as a theistic-gnostic affirmation: the sacrifice becomes inquiry (praśna) directed to the source-consciousness.
यो न॑: पि॒ता ज॑नि॒ता यो वि॑धा॒ता धामा॑नि॒ वेद॒ भुव॑नानि॒ विश्वा॑ । यो दे॒वानां॑ नाम॒धा एक॑ ए॒व तं स॑म्प्र॒श्नं भुव॑ना यन्त्य॒न्या ॥
यः । नः॒ । पि॒ता । ज॒नि॒ता । यः । वि॒ऽधा॒ता । धामा॑नि । वेद॑ । भुव॑नानि । विश्वा॑ । यः । दे॒वाना॑म् । ना॒म॒ऽधाः । एकः॑ । ए॒व । तम् । स॒म्ऽप्र॒श्नम् । भुव॑ना । य॒न्ति॒ । अ॒न्या ॥
yaḥ | naḥ | pitā | janitā | yaḥ | vi-dhātā | dhāmāni | veda | bhuvanāni | viśvā | yaḥ | devānām | nāma-dhāḥ | ekaḥ | eva | tam | sam-praśnam | bhuvanā | yanti | anyā
44
4 pādas × ~11 syllables
Grave, declarative, and inquiry-bearing; suited to cosmic statements and philosophical emphasis.
Stabilizes attention and lifts it to a wide, spacious contemplation; supports a turning of the mind toward a single central Truth.
- pitā
- Literal: father. Symbolic: originating Consciousness that supports and guides the soul’s evolution
- janitā
- Literal: begetter. Symbolic: power that generates new states of being and spiritual birth
- vidhātā
- Literal: disposer/ordainer. Symbolic: the cosmic Intelligence that arranges inner movements according to ṛta
- dhāmāni
- Literal: stations/abodes. Symbolic: planes or settled poises of consciousness (physical–vital–mental–supramental, etc.)
- bhuvanāni viśvā
- Literal: all worlds. Symbolic: all ranges of experience within and without; all parts of the being
- devānām nāmadhā
- Literal: the name-giving of the gods. Symbolic: assignment of true function (dharma/law) to divine powers in the psyche
- eka eva
- Literal: the One alone. Symbolic: non-dual foundation behind multiplicity
- sampraśnam
- Literal: questioning/inquiry. Symbolic: inner aspiration and tapas of discernment seeking the secret cause
Recited as a theistic-gnostic affirmation: the sacrifice becomes inquiry (praśna) directed to the source-consciousness.
Cosmogonic/creator-themed recitation within soma-sacrifice contexts or reflective portions of śrauta liturgy; also suitable as a contemplative stotra outside strict ritual.
Recitation to invoke the ordering Intelligence and to align the sacrifice (outer/inner) with cosmic law.
Use as a ‘centering’ mantra before meditation or study: offer one’s faculties to the One who assigns their true law, then inwardly ‘question’ for guidance.
nāma-dhāḥ ‘name-placer’ from √dhā emphasizes that ‘names’ are not labels but placements of function/law (dhāman). √vid (veda) connects knowledge with discovery/attainment (PIE *weyd- ‘see/know’: cf. English wit, Latin vidēre). √bhū (bhuvanāni) grounds ‘worlds’ as modes of becoming—supporting the inner reading as planes of consciousness.
source of divine names/functions, unity behind the gods (ekam), knowledge as vision (√vid)
The ‘name-and-law’ of the gods implies ṛta as functional harmony among cosmic powers and inner faculties.
The One as knower of all worlds is the truth-ground that can answer the ‘secret of being’.
Creation as intelligent ordering: planes (dhāmāni) and powers (devas) receive their determinate law from the One.
Proto-Vedāntic monism with a theistic-cosmic articulation (One expressing as many powers).
The ‘worlds’ are inner domains of consciousness; the ‘stations’ are stable realizations; movement toward the One is the ascent of all parts of the being toward the psychic/spiritual center.
- What is the primary Vedic 'mythologem' present in this verse?
- The Name-Giver mythologem: one source assigns the gods their nāman and thus their operative law. In Vedic poetics, to ‘name’ is to set a power in its cosmic function; psychologically, it is the awakening of distinct inner faculties (gods) by the one originating consciousness that knows their true place (dhāman).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid (veda) reflects PIE *weyd- ‘see/know’ (Greek oîda, Latin vidēre). The compound nāma-dhā (name + ‘set’) is an archaic IE pattern of ‘establishing by speech/assignment’, comparable to IE traditions where right naming participates in cosmic order.
- What is the relationship between the Rishi and the Devata here?
- The rishi approaches the Devatā as the ultimate object of inquiry: not bargaining, but turning the whole field of becoming (bhuvanāni) into a conscious question directed toward the Source. The reciprocity is epistemic: the Devatā grants ordered knowledge (true naming and stationing), and the human offers the movement of seeking (praśna) and alignment.
Turn the mind and all inner ‘worlds’ toward the single Ordainer; ask inwardly for the right law of one’s faculties (speech, mind, will, life).
ājñā (inquiry/vision) and sahasrāra (orientation to the One)
Gentle nāḍī-śodhana or equal breathing (sama-vṛtti) to steady inquiry without mental chatter.
Spacious witnessing with upward aspiration; integrative insight.
Begin with an offering: ‘May the One assign my powers their true name-and-law.’ Then hold a single question silently, letting answers arise as alignment rather than discursive thought.
Mixed udātta/anudātta/svarita per Rigvedic accent; maintain udātta lifts on key verbs/nouns (e.g., veda, eka).
Keep pāda breaks clear at ‘viśvā |’ and ‘eva |’; let the cadence fall gently on the questioning phrase ‘taṃ sampraśnam’.
yo naḥ: visarga in naḥ lightly aspirated before consonant, vidhātā: aspirate ‘dh’ (not d), dhāmāni: long ā held evenly, viśvā: ś is palatal (like ‘sh’), long ā, devānām: long ā, nasal m soft, nāmadhā: compound; keep long ā in nāma, sampraśnam: cluster ‘mpr’ clean, ś palatal
Steady, resonant, contemplative; avoid haste on the long vowels.
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.
