Rig Veda 7.35.3: Mandala 7, Sukta 35, Mantra 3
Sukta 7.35
- Rishi
- Vasiṣṭha
- Devata
- Dhātṛ, Dhartṛ
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
शं नो धाता शमु धर्ता नो अस्तु शं न उरूची भवतु स्वधाभिः । शं रोदसी बृहती शं नो अद्रिः शं नो देवानां सुहवानि सन्तु ॥
śáṃ no dhātā́ śám u dhartā́ no astu śáṃ na urūcī́ bhavatu svadhā́bhiḥ | śáṃ rodasī bṛhatī́ śáṃ no ádriḥ śáṃ no devā́nāṃ su-hávāni santu ||
धाता और धरता हमें संभालें। वो ताकत अपने काम से चमके। दोनों बड़ी दुनिया अच्छी हो। पहाड़ हमारे लिए अच्छा हो। भगवान को हमारी पूजा पसंद आये।
Word by Word
- शम्
- auspiciously; wellIndeclinableअव्यय (नपुंसकलिङ्ग-प्रातिपदिकस्य अव्ययीभाव-प्रयोगः)Role विशेषण-भावे (क्रियाविशेषणम्)Root शम् (अव्यय-प्रातिपदिक; ‘कल्याण/शिव’)
- नः
- to us; ourPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक ‘नः’ = ‘our/to us’)Role सम्प्रदान (to us) / सम्बन्ध (our) (प्रसङ्गानुसारम्)Root अस्मद्
- धाता
- the establisher; the creator (Dhātṛ)Noun (agent) / Epithetपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (of ‘अस्तु’)Root धा (धातु) → धातृ (कृदन्त-प्रातिपदिक)
- शम्
- auspiciouslyIndeclinableअव्ययRole विशेषण-भावेRoot शम् (अव्यय)
- उ
- indeed; alsoParticleनिपात (उपपद-बलवर्धकः)Root उ (निपात)
- धर्ता
- the supporter; bearerNoun (agent) / Epithetपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (of ‘अस्तु’)Root धृ (धातु) → धर्तृ (कृदन्त-प्रातिपदिक)
- नः
- to usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (to us)Root अस्मद्
- अस्तु
- may (he/it) beVerbलोट् (आज्ञार्थ/आशीर्लिङ्-समकक्षः), परस्मैपद, 3 पुरुष, एकवचनRoot अस्
- शम्
- auspiciouslyIndeclinableअव्ययRole विशेषण-भावेRoot शम् (अव्यय)
- नः
- to usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (to us)Root अस्मद्
- उरूची
- wide-shining; far-radiantAdjective (f.)स्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (of ‘भवतु’)Root उरु + अञ्च्/अच् (प्रातिपदिक: उरूची ‘far-shining/wide-radiant’)
- भवतु
- may (she/it) become; beVerbलोट्, परस्मैपद, 3 पुरुष, एकवचनRoot भू
- स्वधाभिः
- with svadhā-powers; with inherent might/offeringsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole करण (by/with svadhās)Root स्वधा
- शम्
- auspiciouslyIndeclinableअव्ययRole विशेषण-भावेRoot शम् (अव्यय)
- रोदसी
- the two worlds (Heaven and Earth)Noun (dual)स्त्रीलिङ्ग, प्रथमा, द्विवचनRole कर्तृ (of implied ‘स्तः/भवतः’)Root रोदसी (द्विवचन-प्रातिपदिक; ‘द्यावापृथिवी’)
- बृहती
- great; loftyAdjective (f.)स्त्रीलिङ्ग, प्रथमा, एकवचन (विशेषण-रूपेण; स्तुत्यर्थे)Role विशेषण (of ‘रोदसी’/or predicative)Root बृहत्
- शम्
- auspiciouslyIndeclinableअव्ययRole विशेषण-भावेRoot शम् (अव्यय)
- नः
- to usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (to us)Root अस्मद्
- अद्रिः
- the stone; the pressing-stone; mountainNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (of implied ‘अस्तु’)Root अद्रि
- शम्
- auspiciouslyIndeclinableअव्ययRole विशेषण-भावेRoot शम् (अव्यय)
- नः
- to usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान (to us)Root अस्मद्
- देवानाम्
- of the godsNounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (of the gods)Root देव
- सुहवानि
- good invocations; good calls (to the gods)Noun/Adjective (n. pl.)नपुंसकलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (of ‘सन्तु’)Root सु + ह्वा (आह्वान) → सुहव (प्रातिपदिक)
- सन्तु
- may they beVerbलोट्, परस्मैपद, 3 पुरुष, बहुवचनRoot अस्
Sandhi Notes
- पदच्छेद (RV pada-style) मूलतः: शं नः धाता शम् उ धर्ता नः अस्तु । शं नः उरूची भवतु स्वधाभिः । शं रोदसी बृहती शं नः अद्रिः । शं नः देवानाम् सुहवानि सन्तु ॥ विशेष-सन्धि/रूप: (1) ‘शमु’ = ‘शम् उ’ (निपात ‘उ’ संलग्नः). (2) ‘रोदसी’ द्विवचन-प्रातिपदिक (द्यावापृथिव्यौ). (3) ‘स्वधाभिः’ तृतीया-बहुवचन. (4) ‘सुहवानि’ नपुंसक-प्रथमा-बहुवचन
- ‘सन्तु’ लोट् 3pl. (5) एन्क्लिटिक ‘नः’ प्रसङ्गे षष्ठी/चतुर्थी-भावे
- अत्र प्रायः ‘सम्प्रदान’ (to us) इति
The meaning
Outer meaning
Peace for us through Dhātṛ and Dhartṛ; peace through the wide-shining power by her own workings; peace through the vast two worlds; peace through the firm foundation; peace that our invocations to the gods be good calls.
Inner meaning
Dhātṛ is the establisher—he sets the right form; Dhartṛ is the bearer—he sustains what is set. Psychologically, they are the powers that organize and hold the new consciousness so it does not collapse back into old habits. Urūcī, the wide-shining one, is the luminous expansion of nature’s right functioning (svadhābhiḥ): the Shakti working according to her own true law, not coerced by ego. Rodasī again indicates the integrated planes; adriḥ, often ‘stone/pressing-stone/mountain,’ here becomes the firm base—unshakable steadiness needed for mantra-realization. Finally, su-havāni: right calling—when aspiration is sincere, clear, and well-formed, the higher powers respond; inner invocation becomes an effective bridge.
Universal truth
Spiritual progress needs both establishment and sustenance, luminous expansion by the soul’s true law, integration of planes, and a firm foundation. Right invocation—clear, sincere, well-shaped—opens response from higher consciousness.
Themes
foundation and support, self-powered working (svadhā), right invocation, vastness (bṛhat)
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.35.1–2, RV 7.86 (Varuṇa: purification and stability)
Family tradition
Vasiṣṭha’s peace-hymn culminates in the principles of establishment (dhā) and support (dhṛ), showing the seer’s concern for stable realization rather than transient inspiration.
Significance
A practical yogic teaching embedded in benediction: illumination must be stabilized by dhātṛ/dhartṛ; wideness must be grounded by adri; aspiration must become su-havā (right call).
The deity
- Devata
- Dhātṛ, Dhartṛ, Urūcī, Rodasī, Adri; and the collective Devas via Su-havāni
- Epithets
- Dhātṛ (establisher), Dhartṛ (bearer), Urūcī (wide-shining), Bṛhatī Rodasī (vast worlds), Adri (firm)
- Related deities
- Savitar (impeller), Bṛhaspati (lord of the word), Agni (invocation mediator)
Cosmic role
Dhātṛ/Dhartṛ establish and uphold cosmic forms; Urūcī is expansive radiance; Rodasī is the cosmic frame; Adri is the stability/axis; Devas respond to right invocation.
Inner power
Stabilizing realization: form-giving, sustaining, widening illumination, integrated planes, and grounded steadiness; effective aspiration that calls down response.
In ritual
Where it is used
Śānti/closing benediction; also relevant to rites emphasizing stability and right invocation.
शं नो॑ धा॒ता शमु॑ ध॒र्ता नो॑ अस्तु॒ शं न॑ उरू॒ची भ॑वतु स्व॒धाभि॑: । शं रोद॑सी बृह॒ती शं नो॒ अद्रि॒: शं नो॑ दे॒वानां॑ सु॒हवा॑नि सन्तु ॥
शम् । नः॒ । धा॒ता । शम् । ऊँ॒ इति॑ । ध॒र्ता । नः॒ । अ॒स्तु॒ । शम् । नः॒ । उ॒रू॒ची । भ॒व॒तु॒ । स्व॒धाभिः॑ । शम् । रोद॑सी॒ इति॑ । बृ॒ह॒ती । शम् । नः॒ । अद्रिः॑ । शम् । नः॒ । दे॒वाना॑म् । सु॒ऽहवा॑नि । स॒न्तु॒ ॥
śam | naḥ | dhātā | śam | oṃ iti | dhartā | naḥ | astu | śam | naḥ | urūcī | bhavatu | svadhābhiḥ | śam | rodasī iti | bṛhatī | śam | naḥ | adriḥ | śam | naḥ | devānām | su-havāni | santu
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4 × ~11 syllables
Grounding and declarative; repeated ‘śaṃ’ with heavy stabilizing nouns (dhātā, dhartā, adriḥ).
Produces steadiness and containment; helpful after expansive experiences to ‘seal’ the gain.
- dhātā
- Literal: establisher, creator. Symbolic: power that sets right form and order in consciousness
- dhartā
- Literal: bearer, sustainer. Symbolic: power that holds and stabilizes gains
- urūcī
- Literal: wide-shining. Symbolic: widened luminous Shakti; expansive clarity
- svadhābhiḥ
- Literal: by own powers/laws. Symbolic: true self-law; spontaneous right functioning beyond ego-control
- rodasī bṛhatī
- Literal: the vast two worlds. Symbolic: integrated higher and lower nature in wideness
- adriḥ
- Literal: stone/mountain/pressing-stone. Symbolic: firm foundation; unshakable base; concentrated steadiness
- su-havāni
- Literal: good invocations/calls. Symbolic: right aspiration and mantra-call that receives response
Śānti verse emphasizing stable foundation and right invocation; applicable in Soma pressing symbolism (adri) and general auspicious rites.
At the end of recitation/meditation to consolidate; before making vows or important undertakings.
Chanted to establish auspicious stability and ensure invocations are well-formed and answered.
Use as a ‘seal mantra’ after pranayama or meditation: stabilize, widen safely, and set right intention for the day.
Dhātṛ from √dhā ‘place’ is the cosmic setter of forms; Dhartṛ from √dhṛ ‘hold’ is the sustaining support—together they symbolize establishment + endurance in inner yoga. svadhā (su + dhā/√dhā in traditional etymologies; Vedic usage: ‘own law/power’) indicates self-effective energy, not borrowed impulse. adri can be both ‘rock’ and Soma-pressing stone; psychologically it is the firm instrument/foundation by which delight is extracted and stabilized.
Satya–Ṛta indirectly via right establishment (dhā) and support (dhṛ), svadhā as self-law, effective mantra (su-havāni)
Right cosmic functioning appears as svadhābhiḥ—powers acting by their true law, which is ṛta in action.
Su-havā (right call) implies sincerity and truth in aspiration; false calling yields no true response.
Creation as establishment and support of forms within wideness; stability (adri) as prerequisite for manifestation.
Integral psychological reading: stabilization of higher consciousness in the embodied nature.
Mountain/stone = inner firmness; radiance = widened clarity; heaven–earth = integrated planes; self-law = spontaneous right functioning.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘cosmic establishment and support’: Dhātṛ sets the order, Dhartṛ bears it; the Vast (bṛhat rodasī) becomes auspicious space, and the adri stands as firm base/instrument—so the human call (havya/havana) becomes ‘su-havāni’, a rightly-formed invocation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā ‘set’ reflects PIE *dʰeh₁-; √dhṛ ‘hold’ reflects PIE *dʰer- ‘hold/support’. bṛhat relates to √bṛh ‘grow, be great’ with PIE *bʰerǵʰ- ‘rise/high’ (cf. German Berg ‘mountain’ as a semantic parallel though through different pathways). The formulaic pairing of ‘setter’ and ‘bearer’ is typologically Indo-European (creation as placing + sustaining).
- What is the relationship between the Rishi and the Devata here?
- The rishi asks for an inner architecture: establishment (dhā) and endurance (dhṛ) must become peaceful in the seeker. When the being rests on svadhā (its true inherent power), the mantra itself becomes ‘good-calling’—speech aligned with cosmic truth rather than desire-driven utterance.
Stabilize realization: invoke the establisher and bearer within; rest in widened luminous awareness governed by svadhā (true self-law).
Mūlādhāra (adri/foundation) supporting Sahasrāra/upper wideness (urūcī)
Grounding exhale: inhale 4, exhale 8 while feeling weight settle at the base; then chant once with attention in the pelvic floor and spine as ‘adri’.
Sealed calm; stable wideness.
After chanting, sit with the sense of a mountain-like spine. Let thoughts arise only as ‘su-havāni’—clear, simple calls—then release into silence, awaiting response.
Traditional Rigvedic accents; heavy stabilizing words (dhātā, dhartā, adriḥ) should be given clear stress according to svara marks (consult śākala).
Hold long vowels in urūcī and bṛhatī; keep su-havāni as a single flowing phrase (do not split su | havāni unnaturally).
dhā-tā: long ā, dental dh, dhar-tā: clear rt cluster, u-rū-cī: long ū and long ī, svadhā-bhiḥ: aspirate dh, long ā, light visarga, bṛ-ha-tī: vocalic ṛ in bṛ, a-driḥ: short a, retroflex ḍ? (here d is dental in transliteration ‘adri’; keep crisp), light visarga
Deep, grounding, resonant in chest and lower abdomen.
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