Rig Veda 10.82.2: Mandala 10, Sukta 82, Mantra 2
Sukta 10.82
- Rishi
- Viśvakarman
- Devata
- Viśvakarman
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
विश्वकर्मा विमना आद्विहाया धाता विधाता परमोत संदृक् । तेषामिष्टानि समिषा मदन्ति यत्रा सप्तऋषीन्पर एकमाहुः ॥
viśvákarmā vímānā ā́d vihā́yā dhātā́ vidhātā́ paramó ta sámdṛk | téṣām iṣṭā́ni sám iṣā́ madanti yátrā saptaṛṣī́n pará ékam ā́huḥ ||
Wiśwakarman, szeroko myślący, z najwyższego nieba jest Porządkującym i Rozporządzającym, najwyższym Widzem. Ich ofiary i pożądane wypełnienia radują się razem w jednej podtrzymującej sile, gdzie Siedmiu Mędrców głosi Jednego poza wszystkim.
Word by Word
- विश्वकर्मा
- Viśvakarman (All-maker), the cosmic artisanNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot विश्वकर्मन् (प्रातिपदिक) < विश्व + कर्मन्
- विमना
- all-minded, of wide thoughtAdjectiveपुंलिङ्ग; प्रथमा; एकवचन (विश्वकर्मणः विशेषणम्)Role कर्तृRoot वि-मनस् (प्रातिपदिक) < मनस्
- आ
- towards, untoIndeclinableउपसर्गः (धा- इत्यस्य सह)Root आ (उपसर्ग/निपात)
- द्विहायाः
- of the two realms/abodes (heaven and earth)Nounस्त्रीलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root द्विहाय (प्रातिपदिक; ‘द्वि-हाय’)
- धाता
- the establisher, supporterNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot धा (धातु) → धातृ (कृदन्त-तृच्) प्रातिपदिक ‘धातृ’
- विधाता
- the disposer/ordainerNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot वि-धा (धातु) → विधातृ (कृदन्त-तृच्) प्रातिपदिक ‘विधातृ’
- परमः
- supremeAdjectiveपुंलिङ्ग; प्रथमा; एकवचन (विश्वकर्मणः विशेषणम्)Role कर्तृRoot परम (प्रातिपदिक)
- उत
- and, alsoIndeclinableसमुच्चयार्थक/अपि-अर्थकRoot उत (निपात)
- संदृक्
- the all-seeing one, overseerNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot संदृश्/दृश् (धातु) → सं-दृक् (कृदन्त; क्विप्/क्विन्-प्रत्ययान्त रूप, ‘द्रष्टा’)
- तेषाम्
- of themPronounपुं/नपुं; षष्ठी; बहुवचनRole सम्बन्ध (षष्ठी)Root तद् (सर्वनाम-प्रातिपदिक)
- इष्टानि
- the desired things/offeringsNoun/Adjectiveनपुंसकलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (मदन्ति इत्यस्य)Root इष्ट (कृदन्त; √इष्/यज्-सम्बद्ध ‘इष्ट’ = ‘यज्ञे इष्टम्/प्रियम्’) प्रातिपदिक
- सम्
- together, fullyIndeclinableउपसर्गः (इषा इत्यस्य सह)Root सम् (उपसर्ग)
- इषा
- with refreshment/nourishment (sap, strength)Nounस्त्रीलिङ्ग; तृतीया; एकवचनRole करणRoot इषा (प्रातिपदिक)
- मदन्ति
- they rejoice, are exhilaratedVerbलट्; प्रथमपुरुष; बहुवचन; परस्मैपदRoot मद् (धातु)
- यत्र
- whereIndeclinableदेशवाचक-अव्ययRole अधिकरणRoot यत्र (अव्यय)
- सप्त
- sevenNumeralअव्ययवत् (विशेषणम्)Root सप्त (संख्या-प्रातिपदिक)
- ऋषीन्
- seers (ṛṣis)Nounपुंलिङ्ग; द्वितीया; बहुवचनRole कर्म (आहुः इत्यस्य)Root ऋषि (प्रातिपदिक)
- परः
- another / higherAdjectiveपुंलिङ्ग; प्रथमा; एकवचन (एकम् इत्यस्य विशेषणम्)Role कर्तृ (आहुः इत्यस्य; ‘परः’ = ‘अन्यः/श्रेष्ठः’)Root पर (प्रातिपदिक)
- एकम्
- one (single one)Noun/Adjectiveपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (आहुः इत्यस्य)Root एक (संख्या-प्रातिपदिक)
- आहुः
- they have said / they callVerbलिट् (परिप्रयोगः/परिपूर्णभूतः); प्रथमपुरुष; बहुवचन; परस्मैपदRoot अह्/आह् (धातु; परोक्षभूत-परिपूर्ण ‘आह’)
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेद): विश्वकर्मा | विमना | आ | द्विहायाः | धाता | विधाता | परमः | उत | संदृक् || तेषाम् | इष्टानि | सम् | इषा | मदन्ति | यत्र | सप्त | ऋषीन् | परः | एकम् | आहुः || 1) ‘आद्विहाया’ → ‘आ + द्विहायाः’ (आ + द्- आरम्भः; संहितायां ‘आद्…’)
- 2) ‘परमोत’ → ‘परमः + उत’ (विसर्गस्य ओकारादेशः: -ः + उ- → -ो-)
- 3) ‘तेषामिष्टानि’ → ‘तेषाम् + इष्टानि’ (म् + इ- संयोगः)
- 4) ‘समिषा’ → ‘सम् + इषा’ (म् + इ-)
- 5) ‘सप्तऋषीन्’ → ‘सप्त + ऋषीन्’ (अव्ययवत् संख्या + स्वरादि)
- 6) ‘ऋषीन्पर’ → ‘ऋषीन् + परः’ (न् + प्)
The meaning
Outer meaning
Viśvakarman, the wide-ranging thinker, from the highest heaven is the Ordainer and Disposer, the supreme Seer. Their desired offerings and fulfillments rejoice together in the one sustaining force, where the Seven Seers speak of the One beyond.
Inner meaning
Viśvakarman is ‘vimanā’—not fickle-minded, but vast-minded: the consciousness that ranges freely over the whole. From the highest plane (ād vihāyāḥ) he acts as Dhātā/Vidhātā: he establishes the essential law and then arranges its detailed execution in manifestation. As ‘paramā saṃdṛk’ he is the supreme integrative vision that sees all together. The line about offerings rejoicing in ‘iṣā’ indicates that all true aspirations and their fulfillments converge in one supporting energy of truth (iṣā as sustaining power/impulsion). The Seven Ṛṣis symbolize the seven rays/powers of consciousness (or seer-faculties) that, when awakened, declare the One beyond all formations—suggesting a monistic truth behind the many workings.
Universal truth
Behind diverse paths and offerings stands one supreme seeing intelligence. When our aspirations align with the one sustaining force, multiplicity reconciles into the One Reality beyond.
Themes
Cosmogony, The One and the Seven, Seerhood, Inner sacrifice
The seer
- Rishi
- Viśvakarman (traditional attribution for RV 10.82)
- Other hymns
- RV 10.82.1-7, RV 10.81.1-7
Family tradition
Late Ṛgvedic synthesis hymns bridging ritual language with philosophical monism; seer speaks of the One beyond as affirmed by the ‘seven’.
Significance
Articulates a key Vedic-to-Upaniṣadic transition: many offerings and fulfillments converge in one force; the seven seer-powers proclaim the transcendent One.
The deity
- Devata
- Viśvakarman
- Epithets
- Vimanāḥ (vast-minded), Dhātā, Vidhātā, Paramā Saṃdṛk (supreme all-seer)
- Related deities
- Prajāpati, Dhātṛ, Savitar (impulsion), Varuṇa (ṛta-law), Brahmaṇaspati (ordering word)
Cosmic role
Supreme ordainer from the highest plane; establishes and arranges the cosmos; unifies multiplicity in one sustaining power.
Inner power
Integral vision and executive ordering that can coordinate all parts of the being; awakens the sevenfold seerhood to realize the One beyond.
In ritual
Where it is used
Theistic-cosmogonic recitation; could accompany offerings seeking right dispensation and success; also used as a reflective mantra on unity behind ritual plurality.
वि॒श्वक॑र्मा॒ विम॑ना॒ आद्विहा॑या धा॒ता वि॑धा॒ता प॑र॒मोत सं॒दृक् । तेषा॑मि॒ष्टानि॒ समि॒षा म॑दन्ति॒ यत्रा॑ सप्तऋ॒षीन्प॒र एक॑मा॒हुः ॥
वि॒श्वऽक॑र्मा । विऽम॑नाः । आत् । विऽहा॑याः । धा॒ता । वि॒ऽधा॒ता । प॒र॒मा । उ॒त । स॒म्ऽदृक् । तेषा॑म् । इ॒ष्टानि॑ । सम् । इ॒षा । म॒द॒न्ति॒ । यत्र॑ । स॒प्त॒ऽऋ॒षीन् । प॒रः । एक॑म् । आ॒हुः ॥
viśva-karmā | vi-manāḥ | āt | vi-hāyāḥ | dhātā | vi-dhātā | paramā | uta | sam-dṛk | teṣām | iṣṭāni | sam | iṣā | madanti | yatra | sapta-ṛṣīn | paraḥ | ekam | āhuḥ
44
4×11
Philosophical triṣṭubh: balanced clauses, synthetic sweep, suited to integrative vision.
Promotes mental wideness and unification; supports contemplation of the One behind many movements.
- विमनाः (vimanāḥ)
- Literal: wide-minded/varied-minded. Symbolic: vast consciousness that holds multiplicity without division
- आद्विहायाः (ād vihāyāḥ)
- Literal: from the highest heaven. Symbolic: from the supreme plane of consciousness (beyond ordinary mind)
- धाता (dhātā)
- Literal: placer, establisher. Symbolic: power that sets essential law, foundation of order
- विधाता (vidhātā)
- Literal: disposer, arranger. Symbolic: power that distributes and organizes details of manifestation
- परमा (paramā)
- Literal: supreme. Symbolic: highest truth-status
- संदृक् (saṃdṛk)
- Literal: one who sees together, comprehensive seer. Symbolic: integral vision (synthetic consciousness)
- इष्टानि (iṣṭāni)
- Literal: desired things/offerings. Symbolic: true aspirations and offerings of the seeker
- इषा (iṣā)
- Literal: refreshment/impulse/nourishment. Symbolic: one sustaining force of truth-impulsion that carries the work
- सप्तऋषीन् (saptaṛṣīn)
- Literal: seven seers. Symbolic: seven rays/powers of consciousness; seven inner seer-faculties
- पर एकम् (para ekam)
- Literal: the One beyond. Symbolic: transcendent unity beyond formations and names
Speculative/theistic recitation; supports meditative framing of sacrifice as inner ordering (dhātā/vidhātā).
During solemn offerings or study/recitation where the meaning of sacrifice is contemplated as unity.
Recitation with offering; acknowledgment of the supreme seer and the one sustaining force behind rites.
For interfaith or integrative practice: chant to remember one Reality behind diverse approaches; align personal goals with a single sustaining intention.
√dhā ‘place, establish’ yields dhātā/vidhātā: creation as ordered placement, not ex nihilo. sam-dṛk from √dṛś ‘see’ indicates integral vision (linked to cakṣus theme). √iṣ ‘seek, impel’ (iṣā) bridges desire/aspiration and nourishment/impulse—supporting a psychological reading: offerings are movements of aspiration that become rapture (√mad) when united in the one force.
monism/henotheism (the One beyond), ṛta as arrangement (vi-dhātā), sacrifice as inner integration (iṣṭāni + iṣā)
Dhātā/Vidhātā express ṛta as both foundational law and detailed arrangement.
Paramā saṃdṛk: truth is comprehensive seeing, not partial viewpoint.
Creation from highest heaven by ordaining and distributing; unity of offerings in one force; proclamation of the transcendent One.
Strong proto-Upaniṣadic monism (Ekam) integrated with Vedic cosmology (seven seers/rays).
Highest heaven = supramental/overmind heights; iṣā = sustaining truth-impulsion (prāṇa-śakti refined); seven seers = seven rays/centers of luminous consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘One-and-Seven’ pattern: a transcendent One declared by the Seven Seers, while the All-Former as supreme Seer orders creation. Mythically it encodes cosmic governance from the highest heaven; psychologically it maps the unifying consciousness (ekam) known by the integrated operations (sevenfold seer-powers) when aspiration (iṣā) and offering (iṣṭa) become one movement.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dṛś ‘see’ (PIE *derk- ‘see’: cf. Greek dérkomai) in sam-dṛk ties Vedic seerhood to an IE vision-root. √dhā (PIE *dʰeh₁- ‘put, set’: cf. Greek títhēmi, Latin facere is different but ‘set’ is widespread) frames creation as ‘placing’—an archaic IE cosmogonic idiom.
- What is the relationship between the Rishi and the Devata here?
- The rishi aligns his sacrificial intent with Viśvakarman’s ordering power: the Devatā is not merely invoked for goods, but recognized as the supreme arranger whose vision enables the seers’ declarations. The exchange is insight-for-integration: by offering (iṣṭāni) in the single impulse (iṣā), the human mirrors the divine act of harmonizing the many in the One.
Widen the mind to hold all movements; then turn beyond to the silent One; feel a single sustaining intention (iṣā) behind all practice.
Sahasrāra (the One beyond) with Ājñā (integral seeing); optional mapping of ‘seven seers’ to seven chakras as inner rays.
Open-awareness breathing: inhale widen, exhale settle into a single point above the crown; 7 cycles to honor sapta.
Quiet unity with integrative perception.
Gather scattered desires into one aspiration; offer it; cultivate the ‘saṃdṛk’ view—see all parts together without preference, then rest in the One beyond.
Keep a measured, contemplative svara flow; lift on titles ‘dhātā vidhātā’ and ‘saṃdṛk’; soften into reverence on ‘para ekam’.
Clear segmentation: deity-description in first half; convergence of offerings in second; final clause (‘saptaṛṣīn…ekam āhuḥ’) as a culminating revelation.
: nasal ‘nāḥ’ with visarga at end if pausing, : ‘hā’ long, airy aspiration, : final ‘k’ crisp, not swallowed, : short ‘i’, long ‘ā’, : retroflex ‘ṣ’ and long ‘īn’
Even, spacious, contemplative; avoid forceful emphasis except gentle lift on epithets.
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