Rig Veda 10.63.6: Mandala 10, Sukta 63, Mantra 6
Sukta 10.63
- Rishi
- Likely a later mandala 10 family hymn
- Devata
- Viśve Devāḥ
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
को वः स्तोमं राधति यं जुजोषथ विश्वे देवासो मनुषो यति ष्ठन । को वोऽध्वरं तुविजाता अरं करद्यो नः पर्षदत्यंहः स्वस्तये ॥
kó vaḥ stómaṃ rā́dhati yáṃ jújoṣatha víśve devāso manuṣó yáti ṣṭhána | kó vo ’dhvaráṃ tuvijātā áram karad yó naḥ párṣad áty áṃhaḥ svastáye ||
ഹേ വിശ്വദേവന്മാരേ, മനുഷ്യ-യാചകനിൽ നിലകൊണ്ട് നിങ്ങൾ സന്തോഷത്തോടെ സ്വീകരിക്കുന്ന ആ സ്തോമം നിങ്ങള്ക്കായി ആര് സഫലമാക്കും? ഹേ തുവിജാതാ (ബഹുജാത) ശക്തികളേ, നിങ്ങളുടെ അധ്വര-യജ്ഞം ആര് യഥാവിധി പ്രേരിപ്പിക്കും—അവൻ ഞങ്ങളെ അംഹസ് (കഷ്ടം/ദുഃഖം) കടത്തിവിട്ട് സ്വസ്തിക്കായി എത്തിക്കുന്നവൻ?
Word by Word
- कः
- who?Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot क (प्रश्न-सर्वनाम-प्रातिपदिक)
- वः
- of you (your)Pronounषष्ठी, बहुवचनम् (एन्क्लिटिक) = ‘of you/your’Role सम्बन्धRoot युष्मद् (सर्वनाम)
- स्तोमम्
- hymn of praiseNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot स्तोम (प्रातिपदिक) < √स्तु (स्तवने)
- राधति
- accomplishes / makes successfulVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √राध् (सिद्धौ/समृद्धौ/तोषणे)
- यम्
- whom / whichPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot यद् (सर्वनाम)
- जुजोषथ
- you have delighted in / you have acceptedVerbलिट् (परिपूर्ण/परफेक्ट), परस्मैपदम्, मध्यमपुरुषः, बहुवचनम्Role क्रियाRoot √जुष् (प्रीतौ/सेवने)
- विश्वे
- allAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role विशेषण (कर्तृ-सम्बन्ध)Root विश्व (प्रातिपदिक)
- देवासः
- godsNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot देव (प्रातिपदिक)
- मनुषः
- of man / of ManuNounपुंलिङ्गः, षष्ठी, एकवचनम् (वैदिकः) = ‘of man/Manu’Role सम्बन्धRoot मनुष् (प्रातिपदिक)
- यति
- goes / proceedsVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √या (गतौ) → यति (वैदिक-रूपम्) / अथवा √यत् (प्रयत्ने) (सन्दिग्ध-व्युत्पत्तिः)
- स्थन
- stand / take your placeVerbलोट् (आज्ञार्थ), परस्मैपदम्, मध्यमपुरुषः, बहुवचनम्Role क्रियाRoot √स्था (तिष्ठति) (वैदिक-आदेशः: स्थन = 2nd pl. imperative)
- कः
- who?Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot क (प्रश्न-सर्वनाम-प्रातिपदिक)
- वः
- to youPronounचतुर्थी, बहुवचनम् (एन्क्लिटिक) = ‘to you/for you’Role सम्प्रदानRoot युष्मद् (सर्वनाम)
- अध्वरम्
- sacrifice / riteNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot अध्वर (प्रातिपदिक)
- तुविजाताः
- mighty-born / of great birthAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role विशेषण (कर्तृ-सम्बन्ध)Root तुवि-जात (बहुव्रीहि/कर्मधारय-समास; तुवि ‘much, mighty’ + जात ‘born’)
- अरम्
- properly, fittingly, sufficientlyIndeclinableअव्ययम्Role क्रियाविशेषणRoot अरम् (अव्यय)
- करत्
- made / would makeVerbलुङ् (आोरिस्ट, injunctive/precative-like Vedic use), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √कृ (करणे)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot यद् (सर्वनाम)
- नः
- of us (our)Pronounषष्ठी, बहुवचनम् (एन्क्लिटिक) = ‘of us/our’Role सम्बन्धRoot अस्मद् (सर्वनाम)
- पर्षत्
- may (he) carry across / saveVerbलोट् (आज्ञार्थ), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √पॄ/√पृ (पारणे/तरणे) → पर्षति (वैदिक)
- अति
- over, beyondIndeclinableअव्ययम्Role क्रियाविशेषण/उपसर्गRoot अति (उपसर्ग/अव्यय)
- अंहः
- distress, sin, narrownessNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot अंहस् (प्रातिपदिक)
- स्वस्तये
- for well-being / welfareNounस्त्रीलिङ्गः, चतुर्थी, एकवचनम्Role सम्प्रदानRoot स्वस्ति (प्रातिपदिक)
Sandhi Notes
- सन्धि-विच्छेदः (मुख्याः): (1) वोऽध्वरम् = वः + अध्वरम् (ओऽ = विसर्गस्य ‘ओ’ आदेशः + अवग्रहः)
- (2) करद्यो = करत् + यः (त् + य → द्य्; वैदिक-सन्धिः)
- (3) पर्षदत्यंहः = पर्षत् + अति + अंहः (त् + अ → द्; अति + अंहः → अत्यंहः)
- अन्यत्र पदपाठानुसारं स्पष्टपदानि।
The meaning
Outer meaning
Who will successfully fashion for you the hymn you delight in, O All-Gods, as you take your stand in the human being? Who will properly set your sacrifice in motion, O widely-born ones—he who will carry us beyond distress for welfare?
Inner meaning
The question is an inward turning: what in us can truly ‘accomplish’ the hymn—i.e., form the right vibration that the gods accept? The All-Gods ‘stand in the human seeker’ when the faculties open to their corresponding cosmic powers. The one who can set the adhvara (the unbroken movement of offering) rightly in motion is the awakened will and sincerity guided by inner truth—often mediated by Agni as the priest of the inner sacrifice. The prayer seeks a force that can ferry the being beyond aṃhas (constriction, anguish, error) into svasti (integral well-being).
Universal truth
Spiritual progress depends less on outer form and more on the right inner formation: sincerity, right speech/thought, and continuous practice. The ‘gods’ become active in us when we embody their qualities; then the passage beyond suffering becomes possible.
Themes
efficacy of hymn, right performance of sacrifice, crossing beyond distress
The seer
- Other hymns
- RV 10.63.1-11
Significance
The interrogative style is characteristic of reflective Vedic moments: the seer invites the practitioner to discover the true inner priest—sincere will and illumined mind—capable of making the gods’ presence effective.
The deity
- Devata
- Viśve Devāḥ (All Gods)
- Epithets
- viśve devāsaḥ (all gods), tuvi-jātāḥ (widely-born)
- Related deities
- Agni (as mediator), Indra (illumination), Ādityas (order), Maruts (dynamic forces)
Cosmic role
Totality of cosmic powers that support the sacrifice—illumination, force, harmony, order—each responding to the right call.
Inner power
Integration: awakening multiple faculties to cooperate; the ‘collective divine’ organizing the being beyond distress.
In ritual
Where it is used
General viśvedevas offerings; used where a collective divine support is invoked for successful rite and crossing obstacles.
को व॒: स्तोमं॑ राधति॒ यं जुजो॑षथ॒ विश्वे॑ देवासो मनुषो॒ यति॒ ष्ठन॑ । को वो॑ऽध्व॒रं तु॑विजाता॒ अरं॑ कर॒द्यो न॒: पर्ष॒दत्यंह॑: स्व॒स्तये॑ ॥
कः । वः॒ । स्तोम॑म् । रा॒ध॒ति॒ । यम् । जुजो॑षथ । विश्वे॑ । दे॒वा॒सः॒ । म॒नु॒षः॒ । यति॑ । स्थन॑ । कः । वः॒ । अ॒ध्व॒रम् । तु॒वि॒ऽजा॒ताः॒ । अर॑म् । क॒र॒त् । यः । नः॒ । पर्ष॑त् । अति॑ । अंहः॑ । स्व॒स्तये॑ ॥
kaḥ | vaḥ | stomam | rādhati | yam | jujoṣatha | viśve | devāsaḥ | manuṣaḥ | yati | sthana | kaḥ | vaḥ | adhvaram | tuvi-jātāḥ | aram | karat | yaḥ | naḥ | parṣat | at i | aṃhaḥ | svastaye
44
4 × ~11 syllables; interrogative openings give punchy ictus at pāda starts (ko vaḥ…).
Question-driven, propulsive; creates urgency and aspiration.
Elicits inward inquiry; energizes the will to make the practice continuous (adhvara) and effective.
- स्तोमम् (stomam)
- Literal: hymn of praise. Symbolic: rightly formed vibration/thought that opens to higher powers
- राधति (rādhati)
- Literal: accomplishes, brings to success. Symbolic: makes the inner offering effective and fruitful
- जुजोṣथ (jujoṣatha)
- Literal: you enjoy/accept. Symbolic: the higher powers consent to act when the vibration is true
- मनुषः (manuṣaḥ)
- Literal: of man, human. Symbolic: the seeker-consciousness in evolution
- अध्वरम् (adhvaram)
- Literal: sacrifice (unharmed/unbroken). Symbolic: continuous, undivided inner practice
- तुवि-जाताः (tuvi-jātāḥ)
- Literal: widely-born, manifold-origin. Symbolic: cosmic powers with many expressions in our faculties
- अंहः (aṃhaḥ)
- Literal: distress, narrowness, sin. Symbolic: constriction of consciousness; error and suffering
- पर्षत् (parṣat)
- Literal: carry across. Symbolic: lead beyond limitation to a wider being
- स्वस्तये (svastaye)
- Literal: for well-being. Symbolic: harmony and right movement in the path
Interrogative-appeal verse used to intensify invocation; fits general all-gods liturgy and protective prayers
At moments of uncertainty/transition in rites; also suitable as a prelude to chanting/meditation asking for right inner guidance.
Recitation as stoma to invite the gods to ‘stand’ in the sacrificer; request for obstacle-crossing.
Use as a self-inquiry mantra before sādhanā: ‘What in me can form the true hymn and sustain the unbroken practice?’
rādhati: √rādh ‘to succeed, bring about’ (cf. rādh ‘prosperity’). jujoṣatha: reduplicated perfect-like of √juṣ ‘to enjoy/accept’. adhvara: traditionally ‘uninjured/unbroken’ (a- + dhvara ‘injury/defect’), hence ‘uninterrupted sacrificial movement’. parṣat: √pṝ/√pṛ ‘to bring over, rescue’ (ferrying as salvation image). aṃhas: ‘narrowness, anguish’—psychologically the constricted state opposed to bṛhat (the Vast).
aṃhas (constriction) vs. svasti (integrity), yajña/adhvara as right action
Implicit: the ‘rightly set’ sacrifice is alignment with ṛta in action and speech.
The hymn the gods accept is satya-vāc—truthful formation of word and thought.
Descent/manifestation of cosmic powers into human faculties (devāso manuṣo yati ṣṭhana).
Integral/psychological Veda: gods as powers of consciousness; sacrifice as inner yoga.
Crossing = passage from narrow ego to wideness; ‘standing’ = stable descent of powers into embodied life.
- What is the primary Vedic 'mythologem' present in this verse?
- The ferrying across distress: salvation as ‘crossing beyond aṃhas’. The ritual/hymn is the vehicle; the gods’ acceptance makes it effective. Innerly, right-formed speech and right action become the means by which the luminous powers carry consciousness beyond constriction into svasti.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √kṛ ‘do/make’ is PIE *kwer-/ *ker? (Sanskrit √kṛ is Indo-Iranian; Latin creare is different, but the ‘make/do’ root is ancient). The ‘carry across’ rescue metaphor is widely IE in poetic diction (river/ford imagery).
- What is the relationship between the Rishi and the Devata here?
- The Rishi questions and thereby calls forth a response: he seeks the human agent or divine aid that ‘accomplishes’ (rādh) the hymn and ‘sets right’ the sacrifice, so the gods may actively rescue (parṣ) the community from aṃhas.
Inquiry into the true inner priest: align speech, thought, and will so the ‘All-Gods’ (higher faculties) can act.
Viśuddha (truthful speech/mantra formation) and Ājñā (right direction)
4-4-6 breathing (inhale-hold-exhale) to steady speech and invoke inner guidance; pause after each ‘ko vaḥ…’ as inquiry.
Aspiring, alert receptivity; a poised questioning mind opening upward.
Chant once slowly, then sit: ask inwardly ‘what makes my practice effective?’ Offer distractions into the inner fire; resume with a second chant as a commitment to unbroken adhvara.
Maintain triṣṭubh swing; mark the repeated ‘ko’ with clear udātta lift if following accent notation from a sourced text.
Let each pāda begin crisply on ‘ko’; keep a slight pause after ‘jujoṣatha’ and after ‘araṃ karat’ to underline the two questions.
(ko vaḥ): visarga light before consonant, ṣ (jujoṣatha): retroflex ṣ; avoid ‘sh’ flattening, - (tuvi-jātāḥ): clear v; long ā in -jātāḥ, (aty aṃhaḥ): articulate sandhi: aty-aṃhaḥ, nasal aṃ
inquiring yet steady; not plaintive—aspirational clarity.
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