Rig Veda 10.63.2: Mandala 10, Sukta 63, Mantra 2
Sukta 10.63
- Rishi
- As per RV 10.63 hymn attribution
- Devata
- Viśve Devāḥ, with explicit Aditi/Waters/Earth associations
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
विश्वा हि वो नमस्यानि वन्द्या नामानि देवा उत यज्ञियानि वः । ये स्थ जाता अदितेरद्भ्यस्परि ये पृथिव्यास्ते म इह श्रुता हवम् ॥
viśvā́ hí vo namasyā́ni vándyā nā́māni devā utá yajñiyā́ni vaḥ | yé stha jātā́ áditer adbhyás pári yé pṛthivyā́s té ma ihá śrutā́ hávam ||
Wszystkie wasze czyny godne są naszego pokłonu, o bogowie, a wasze imiona godne są chwały, i wasze moce odpowiednie dla ofiary. Wy, którzy narodziliście się z Aditi, z wód, wy, którzy należycie do ziemi - usłyszcie tutaj moje wezwanie.
Word by Word
- विश्वानि
- all (things)Adjective (used substantively)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Karma (of वन्द्या/नमस्यानि) / viṣayaRoot विश्व (प्रातिपदिक) सर्व
- हि
- indeed, forIndeclinableनिपातRoot हि (निपात)
- वः
- of you (your)Pronounषष्ठी, बहुवचन (enclitic)Role सम्बन्ध (genitive)Root युष्मद् (सर्वनाम)
- नमस्यानि
- (things) worthy of reverenceAdjective (gerundive-like, ‘to be bowed to’)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Karma/viṣayaRoot नमस्य (प्रातिपदिक; from √नम् ‘to bow’)
- वन्द्यानि
- (things) worthy of praiseAdjective (gerundive-like)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Karma/viṣayaRoot वन्द्य (प्रातिपदिक; from √वन्द् ‘to praise, salute’)
- नामानि
- namesNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Karma/viṣayaRoot नामन् (प्रातिपदिक)
- देवाः
- O gods / the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole Sambodhana/Addressed (vocative sense in context) / or Kartā (elliptic ‘are’)Root देव (प्रातिपदिक)
- उत
- and alsoIndeclinableसमुच्चय/अवधारणRoot उत (निपात)
- यज्ञियानि
- worthy of sacrifice, sacrificialAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Karma/viṣayaRoot यज्ञिय (प्रातिपदिक; from यज्ञ)
- वः
- of youPronounषष्ठी, बहुवचन (enclitic)Role सम्बन्ध (genitive)Root युष्मद् (सर्वनाम)
- ये
- whoRelative pronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (of जाता:) / sambandha to देवाःRoot यद् (सर्वनाम)
- स्थ
- you areVerbलट् (present), मध्यमपुरुष, बहुवचन; वैदिक एन्क्लिटिक रूप ‘स्थ’ (= स्थः/स्थ)Role (copula)Root अस् (धातु) ‘to be’
- जाताः
- bornParticiple (past passive)पुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (with ‘ये … स्थ’) / predicateRoot √जन् (धातु) → जात (कृदन्त)
- अदितेः
- of AditiNounस्त्रीलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root अदिति (प्रातिपदिक)
- अद्भ्यः
- from the watersNounस्त्रीलिङ्ग (अप्), पञ्चमी, बहुवचनRole Apādāna (source) with ‘परि’Root अप् (प्रातिपदिक; ‘water’)
- परि
- forth, out (from), aroundIndeclinable (preverb/adverb)उपसर्गार्थ/पर्यायRoot परि (उपसर्ग/अव्यय)
- ये
- whoRelative pronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (of implied ‘(जाताः)’)Root यद् (सर्वनाम)
- पृथिव्याः
- from the earthNounस्त्रीलिङ्ग, षष्ठी/पञ्चमी, एकवचन (here: पञ्चमी ‘from’)Role Apādāna (source)Root पृथिवी (प्रातिपदिक)
- ते
- those (you)Pronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (of श्रुताः) / addressed groupRoot तद् (सर्वनाम)
- मे
- myPronounषष्ठी, एकवचन (enclitic)Role सम्बन्ध (genitive)Root अस्मद् (सर्वनाम)
- इह
- hereIndeclinableदेशवाचकRole Adhikaraṇa (location)Root इह (अव्यय)
- श्रुताः
- heard; hearken (to)Participle (past passive)पुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (predicate: ‘be heard’)Root √श्रु (धातु) → श्रुत (कृदन्त)
- हवम्
- invocation, callNounपुंलिङ्ग, द्वितीया, एकवचनRole Karma (object of ‘श्रुताः’ = ‘hear’)Root हव (प्रातिपदिक; from √ह्वे/√हू ‘to call, invoke’)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): विश्वानि हि वः नमस्यानि वन्द्यानि नामानि देवाः उत यज्ञियानि वः । ये स्थ जाताः अदितेः अद्भ्यः परि ये पृथिव्याः ते मे इह श्रुताः हवम् ॥ 1) विश्वा॒ → विश्वानि (नपुं. बहु. प्रथ/द्वि)
- 2) वन्द्या॒ → वन्द्यानि (नपुं. बहु.)
- 3) देवा उ॒त → देवाः उत (विसर्ग restoration)
- 4) अदि॑तेर॒द्भ्यस्परि॒ → अदितेः अद्भ्यः परि (र् + अ → र; अद्भ्यः + परि with visarga loss in saṃhitā)
- 5) पृ॑थि॒व्यास्ते → पृथिव्याः ते (आस् + त → आस्ते in saṃhitā)
The meaning
Outer meaning
Praise and request: all your deeds are worthy of reverence, your names are to be praised, your powers are fit for sacrifice. You who are born of Aditi, from the waters, and who belong to the earth—hear my call here.
Inner meaning
The seer recognizes the many operations of the divine powers in life (viśvā… namasyāni). ‘Names’ are not labels but distinct modes of the One—each divine name is a doorway of experience. ‘Yajñiyāni’ indicates energies that can be consciously offered to and received from in the inner sacrifice. The gods ‘born of Aditi’ are the free, unbounded powers of the Infinite; ‘from the waters’ means they arise in the psychic-emotional matrix as living currents of inspiration; ‘of the earth’ means they take form in embodied nature as stable supports. The call is for these powers to become present ‘here’—in the immediate field of practice.
Universal truth
Reverence is a technology of consciousness: when we honor the divine operations in all forms (names and powers), the Infinite can be contacted in both fluid depths (waters) and stable embodiment (earth).
Themes
All-Gods praise, Invocation (havam), Cosmic origins (Aditi, waters, earth)
The seer
- Rishi
- As per RV 10.63 hymn attribution (Anukramaṇī-dependent; late Mandala 10 seer).
- Other hymns
- RV 10.63.1-11
Family tradition
Late Mandala 10 style: comprehensive invocations to collectivity of gods, integrating cosmic (Aditi), subtle (waters), and embodied (earth) dimensions.
Significance
The seer teaches a triple grounding for yoga: wideness (Aditi), depth/flow (waters), and stability (earth), united by reverence and the call to presence.
The deity
- Devata
- Viśve Devāḥ (All-Gods), with Aditi/Āpas/Pṛthivī associations
- Epithets
- Worthy of adoration (arha, implied), Born of Aditi (aditeḥ jātāḥ), Waters-born (adbhyas pari), Earth-belonging (pṛthivyāḥ)
- Related deities
- Aditi, Āpas, Pṛthivī, Ādityas
Cosmic role
They manifest the Infinite in multiple planes—supramental wideness (Aditi), life-matrix (waters), and material foundation (earth).
Inner power
Integration of consciousness across planes; making the divine ‘names’ living powers in the practitioner.
In ritual
Where it is used
Viśve Devāḥ praise/āvāhana in śrauta rites; suitable as a general ‘hearing’ invocation within yajña.
विश्वा॒ हि वो॑ नम॒स्या॑नि॒ वन्द्या॒ नामा॑नि देवा उ॒त य॒ज्ञिया॑नि वः । ये स्थ जा॒ता अदि॑तेर॒द्भ्यस्परि॒ ये पृ॑थि॒व्यास्ते म॑ इ॒ह श्रु॑ता॒ हव॑म् ॥
विश्वा॑ । हि । वः॒ । न॒म॒स्या॑नि । वन्द्या॑ । नामा॑नि । दे॒वाः॒ । उ॒त । य॒ज्ञिया॑नि । वः॒ । ये । स्थ । जा॒ताः । अदि॑तेः । अ॒त्ऽभ्यः । परि॑ । ये । पृ॒थि॒व्याः । ते । मे॒ । इ॒ह । श्रु॒त॒ । हव॑म् ॥
viśvā | hi | vaḥ | namasyāni | vandyā | nāmāni | devāḥ | uta | yajñiyāni | vaḥ | ye | stha | jātāḥ | aditeḥ | at-bhyaḥ | pari | ye | pṛthivyāḥ | te | me | iha | śruta | havam
44
4 × ~11; Vedic resolution may adjust exact syllables.
Balanced praise + direct imperative (‘hear!’), giving both devotion and command of aspiration.
Elicits reverent widening, then a focused summoning of presence into the immediate moment.
- नमस्यानि (namasyāni)
- Literal: acts worthy of bowing. Symbolic: Recognizing the divine working in life; humility that opens receptivity
- नामा॑नि (nāmāni)
- Literal: names. Symbolic: Distinct powers/qualities of the One; experiential doorways
- यज्ञियानि (yajñiyāni)
- Literal: fit for sacrifice. Symbolic: Energies that respond to conscious offering and can transform the nature
- अदितेः (aditeḥ)
- Literal: of Aditi. Symbolic: From the Infinite, freedom, wideness
- अद्भ्यः (adbhyah)
- Literal: from the waters. Symbolic: From the psychic-emotional depths; streams of inspiration and rasa
- पृथिव्याः (pṛthivyāḥ)
- Literal: of the earth. Symbolic: Embodied stability; foundation of practice
- श्रुत (śruta)
- Literal: hear!. Symbolic: Active receptivity/response from the higher powers
General Viśvedevas invocation; suitable as a broad opening/appeal in Shrauta offerings where multiple deities are jointly invited
After preliminary praises, before offerings, or when seeking divine attention (śravaṇa).
Recited to praise the deities’ names/powers and call them to hear the havis/havana.
Use as a daily invocation to harmonize multiple inner forces—mind, life, body—by reverence and conscious offering.
: from namas ‘bow, homage’ (√ ‘bend’). : from √ ‘praise’. : from yajña (√ ‘sacrifice, worship’; PIE *h₁yeh₂g- debated). : ‘unbound/infinite’ a- ‘not’ + √ ‘bind’ (or √ ‘to cut/bind’ in older analyses); psychologically the infinite consciousness. : abl. pl. of ap ‘waters’ with -bhyaḥ. : ‘the broad one’ from √ ‘to spread’.
Aditi (infinity, freedom from limitation), R̥ta (worship-worthy order manifested as divine names/acts), Nāma (name as power-form)
The many ‘names’ and ‘acts’ of the gods are expressions of ṛta in diverse functions.
Truth is approached through right naming (right seeing of powers) and right offering (yajña).
Manifestation of the Infinite into waters and earth—descent from wideness to form.
Integral Vedic psychology: planes of being and their harmonization by yajña.
Waters = flowing feeling and inspiration; Earth = bodily stability and perseverance; Aditi = wideness that liberates both.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘All-Gods born of Aditi’ mythologem: the divine powers are rooted in the Infinite (Aditi) and manifest through waters and earth. In inner sense, the infinite consciousness precipitates into life-flow (āpas) and stable embodiment (pṛthivī), and the seeker calls these powers to act here.
- How does the linguistic structure reflect Proto-Indo-European roots?
- pṛthivī ‘broad’ relates to widening roots (√prath) and typologically parallels IE ‘broad earth’ formulas (cf. Greek eurú- ‘wide’ as a poetic commonality). āpas from PIE *h₂ep-. The formulaic triad of praise (namasyāni/vandyā/yajñiyāni) reflects inherited Indo-European hymn style: stacking near-synonyms to intensify sacral address.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi approaches the gods through three gates—homage, praise, and offering—then grounds the invocation in cosmology (Aditi → waters/earth). The devatā is asked to ‘hear’ now, implying that cosmic powers become operative only when met by conscious call (havam) in the embodied present (iha).
Threefold grounding: widen (Aditi) → soften/flow (waters) → stabilize (earth), then call the divine powers to ‘hear’ within.
mūlādhāra (earth stability) and svādhiṣṭhāna (waters/flow) with a crown-widening sense (Aditi)
4-4-6 breathing: inhale widen, hold feel stillness, exhale offer; repeat 12 cycles with mental ‘śruta havam’.
Reverent receptivity; integrated body-feeling-mind alignment.
When scattered, recite once slowly while sensing: feet/earth, pelvis/flow, head/space. Then make a single clear inner request.
Maintain clear udātta on vocatives and imperatives (devāḥ, śruta); keep svarita falls crisp after udātta.
Do not over-emphasize every ‘vo/vaḥ’; let the main lifts fall on namasyāni, vandyā, yajñiyāni, aditeḥ, śruta.
viśvā: ś sound clear; long ā, namasyāni: nasal ‘m’ then ‘sy’ conjunct, vandyā: ndy conjunct clean, adbhyas: cluster dbhy—keep voiced d then bhy, pṛthivyāḥ: retroflex ṛ; dental th; long āḥ at end
Soft, reverent, with a clear imperative brightness on ‘śruta’.
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.
