Rig Veda 10.68.2: Mandala 10, Sukta 68, Mantra 2
Sukta 10.68
- Rishi
- Bṛhaspati / Angiras-tradition
- Devata
- Bṛhaspati
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shringara (love)
सं गोभिराङ्गिरसो नक्षमाणो भग इवेदर्यमणं निनाय । जने मित्रो न दम्पती अनक्ति बृहस्पते वाजयाशूँरिवाजौ ॥
sáṃ góbhir āṅgirasó nákṣamāṇo bhága ivéd aryamáṇaṃ nināya | jáne mitró na dámpatī anakti bṛ́haspate vājáyāśū́ṃr ivājáu ||
روشنی کی کرنوں کے ساتھ انگیرس منزل کی طرف بڑھتا ہے؛ بھگ کی طرح وہ آریمن کو آگے لے جاتا ہے۔ لوگوں میں متر کی طرح وہ گھر کے دو مالکوں کو مسح کرتا ہے؛ اے برہسپتی، ہمیں فراوانی کی طرف لے چلو، جیسے لڑائی میں تیز رفتار۔
Word by Word
- सम्
- together, completelyIndeclinableउपसर्ग (क्रियाविशेषण) अव्ययRoot सम् (उपसर्ग) / सम्
- गोभिः
- with the cowsNounस्त्रीलिङ्ग; तृतीया विभक्ति; बहुवचनRole KaraṇaRoot गो (प्रातिपदिक)
- आङ्गिरसः
- the Aṅgiras (priest/descendant of Aṅgiras)Nounपुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole KartāRoot आङ्गिरस (प्रातिपदिक)
- नक्षमाणः
- reaching, attainingParticipleवर्तमान कृदन्त (शानच्); पुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot नक्ष् (धातु; ‘to reach/attain’) → नक्षमाण (शतृ/शानच्-प्रत्यय)
- भगः
- Bhaga (the god of fortune), as (one)Nounपुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole Kartā (उपमान-कर्तृ) / SambandhaRoot भग (प्रातिपदिक)
- इव
- like, asIndeclinableउपमा-अव्ययRoot इव
- इत्
- indeed, justIndeclinableनिपात (एव/ही/खलु-भाव) अव्ययRoot इत् (निपात)
- अर्यमणम्
- Aryaman (the deity Aryaman)Nounपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole KarmaRoot अर्यमन् (प्रातिपदिक)
- निनाय
- led (has led)Verbलिट् (परोक्सभूत/परफेक्ट); परस्मैपद; प्रथम पुरुष; एकवचनRoot नी (धातु; ‘to lead’)
- जने
- among the people, in the communityNounपुंलिङ्ग; सप्तमी विभक्ति; एकवचनRole AdhikaraṇaRoot जन (प्रातिपदिक)
- मित्रः
- Mitra (the god Mitra)Nounपुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole KartāRoot मित्र (प्रातिपदिक)
- न
- likeIndeclinableउपमा/निपात (इव-अर्थे) अव्ययRoot न
- दम्पती
- the two household-lords (husband and wife)Nounपुंलिङ्ग; प्रथमा विभक्ति; द्विवचनRole Kartā (उपमान-कर्तृ) / SambandhaRoot दम्पति (प्रातिपदिक)
- अनक्ति
- anointsVerbलट् (वर्तमान); परस्मैपद; प्रथम पुरुष; एकवचनRoot अञ्ज् (धातु; ‘to anoint, smear’)
- बृहस्पते
- O BṛhaspatiNounपुंलिङ्ग; सम्बोधन; एकवचनRole SambodhanaRoot बृहस्पति (प्रातिपदिक)
- वाजयाशूम्
- the prize-winning swift oneAdjectiveपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole Karma (गम्य/प्राप्य-वस्तु) / विशेष्य-सम्बन्धRoot वाजयाशु (प्रातिपदिक; वाज + याशु ‘swift in winning prizes’)
- इव
- likeIndeclinableउपमा-अव्ययRoot इव
- वाजौ
- in the contest for prizes / in the raceNounपुंलिङ्ग; सप्तमी विभक्ति; एकवचनRole AdhikaraṇaRoot वाज (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): सं + गोभिः + आङ्गिरसः + नक्षमाणः + भगः + इव + इत् + अर्यमणम् + निनाय । जने + मित्रः + न + दम्पती + अनक्ति + बृहस्पते + वाजयाशूम् + इव + वाजौ ॥ मुख्य सन्धयः: (1) गोभिः + आङ्गिरसः → गोभिराङ्गिरसः (विसर्ग-लोप/र्-आदेश) । (2) इव + इत् → इवेत् (व-इ संयोग; ए-आदेश) । (3) इत् + अर्यमणम् → इदर्यमणम् (त् + अ → द्; संहितायां) । (4) बृहस्पते + वाजयाशूम् → बृहस्पते वाजयाशूम् (सन्धि नहीं; पदान्ते विराम) ।
The meaning
Outer meaning
With the cows the Angiras moves to the goal; like Bhaga he leads Aryaman. Like Mitra among men he anoints the two household lords. O Brihaspati, drive us to plenitude like swift ones in battle.
Inner meaning
The Angiras (the seeker-seer) advances ‘with the cows’—with rays of knowledge recovered and accompanying him as guiding lights. This luminous wealth leads to the goal (nakṣamāṇaḥ). Bhaga (delight/portion) and Aryaman (noble law, right companionship) are invoked as functions: the journey is sustained by joy and by the right ethical-spiritual order. Mitra (harmony) ‘anoints’ the two lords of the house: symbolically, the inner pair that must govern the being in concord—often read as mind and life (or soul and nature) brought into a friendly pact. Bṛhaspati is asked to drive the seeker to vāja (plenitude, victorious fullness) with swift vital energies (āśūn) in the inner battle against obscurity.
Universal truth
Knowledge must accompany progress as living light, not as concept. Delight, noble law, and harmony are not ornaments but powers that lead the journey. When the governing parts of the being are reconciled, victory and fullness become natural.
Themes
Angiras quest for light, integration of Ādityas with Brihaspati, consecration/anointing, victory-drive
The seer
- Rishi
- Bṛhaspati (Angiras-tradition)
- Lineage
- Āṅgirasa
- Other hymns
- RV 10.68.1-3, RV 2.23, RV 4.50
Family tradition
Angiras movement: recovery of the cows (lights) and their use as companions to reach the goal; the Word leads the journey through harmony and right law.
Significance
Integrates multiple divine functions (Bhaga, Aryaman, Mitra) as psychological powers within the Bṛhaspati-work: delight, right order, and harmony are requisites for victorious progress.
The deity
- Devata
- Bṛhaspati
- Epithets
- Gopati (lord of the cows/lights, implied), Vācas-pati (lord of speech, implied), Vājapati (lord of plenitude, invoked)
- Related deities
- Bhaga, Aryaman, Mitra, Indra
Cosmic role
Leads the hosts of truth; secures the lights and directs them toward the goal; grants victorious plenitude.
Inner power
Right guidance through illumined speech, harmonizing the being and mobilizing swift energies for inner conquest.
In ritual
Where it is used
Bṛhaspati hymns used to strengthen priestly speech and to invoke prosperity/victory; also suitable in rites seeking harmony in household and community (by Mitra/Aryaman functions).
सं गोभि॑राङ्गिर॒सो नक्ष॑माणो॒ भग॑ इ॒वेद॑र्य॒मणं॑ निनाय । जने॑ मि॒त्रो न दम्प॑ती अनक्ति॒ बृह॑स्पते वा॒जया॒शूँरि॑वा॒जौ ॥
सम् । गोभिः॑ । आ॒ङ्गि॒र॒सः । नक्ष॑माणः । भगः॑ऽइव । इत् । अ॒र्य॒मण॑म् । नि॒ना॒य॒ । जने॑ । मि॒त्रः । न । दम्प॑ती॒ इति॒ दम्ऽप॑ती । अ॒न॒क्ति॒ । बृह॑स्पते । वा॒जय॑ । आ॒शून्ऽइ॑व । आ॒जौ ॥
sam | gobhiḥ | āṅgirasaḥ | nakṣamāṇaḥ | bhagaḥ-iva | it | aryamaṇam | nināya | jane | mitraḥ | na | dampatī itidam-patī | anakti | bṛhaspate | vājaya | āśūn-iva | ājau
44
4 pādas of ~11 syllables each
Balanced and processional, with a concluding surge (‘ājau’ battle-drive).
Creates a sense of guided advance—order and harmony first, then a mobilization of victorious energy.
- गोभिः (gobhiḥ)
- Literal: with cows. Symbolic: with rays of light/knowledge recovered and active
- आङ्गिरसः (āṅgirasaḥ)
- Literal: the Angiras. Symbolic: the seer-force that discovers hidden light and advances toward truth
- नक्षमाणः (nakṣamāṇaḥ)
- Literal: reaching/moving to the goal. Symbolic: progress of consciousness toward the destined realization
- भगः (bhagaḥ)
- Literal: Bhaga, giver of portion. Symbolic: delight and right enjoyment that supports the path
- अर्यमणम् (aryamaṇam)
- Literal: Aryaman. Symbolic: noble order, right law, true companionship on the way
- मित्रः (mitraḥ)
- Literal: Mitra. Symbolic: harmony, right relation, concording power
- दम्पती (dampatī)
- Literal: two lords of the house (husband and wife). Symbolic: the paired governors in the being (mind-life / soul-nature) needing consecration
- अनक्ति (anakty)
- Literal: anoints. Symbolic: consecrates, harmonizes, makes fit for divine work
- वाज (vāja)
- Literal: prize, plenitude. Symbolic: victorious fullness of being and energy
Consecratory (anointing) and victory-driving formula: aligns social/cosmic order (Ādityas) with the brahman-force of Brihaspati for success in contest and illumination.
In Bṛhaspati-related recitations; thematically in prosperity and victory contexts.
Recite as a consecration of one’s ‘inner household’—mind and life—before undertaking action.
For relationship harmony and aligned action: chant to reconcile inner opposites, then act with ‘swift ones’—clear, coordinated energies.
go- ‘cow’ as ray/illumination is supported by RV usage (go as light, speech, and herds). √nakṣ ‘reach’ (cf. Avestan nās- ‘approach’). ni-√nī ‘lead down/lead’. √añj ‘anoint’ (PIE *h₂engʷ- ‘smear’ proposed). The verse integrates Āditya powers (Bhaga, Aryaman, Mitra) into Brihaspati’s victory-work: harmony and right distribution support the release of light.
harmony (Mitra), right share/delight (Bhaga), noble order and right association (Aryaman), vāja as plenitude of force
Aryaman and Mitra establish right relation and law—necessary for the cows (truths) to function without distortion.
Cows/lights guide to the goal when kept in truth; otherwise they become mere information.
Social-cosmic order mirrored in inner order: household lords consecrated for divine work.
Integral psychological theism: deities as functional powers organizing inner life toward realization.
Cows = illuminations; battle = inner struggle against inertia/falsehood; anointing = harmonizing and consecrating mind-life polarity.
- What is the primary Vedic 'mythologem' present in this verse?
- The Angiras guided by rays (go) reaches the goal and ‘leads Aryaman’: a mythic alignment of the light-seeking seers with the Āditya principle of right order. Innerly, illumination must be accompanied by harmony (Mitra) and right distribution (Bhaga) so the ‘house-lords’ (the governing powers in us) are consecrated for the battle of transformation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Mitra corresponds to Indo-Iranian *mitra ‘contract/friend’ (Av. Miθra), from PIE *mey- ‘bind’ proposed in some accounts. Aryaman has Iranian parallels (Airyaman). The shared Indo-Iranian religious lexicon here is a key comparative datum.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks not merely Brihaspati’s force but a rightly ordered victory: he invites supporting cosmic powers (Ādityas) to ‘anoint’ the inner rulers, so that Brihaspati can ‘vājaya’—drive the being into plenitude during the contest.
Advance with light: recall a clear insight (go) and let it lead your next step; invoke delight (Bhaga), right law (Aryaman), and harmony (Mitra) as inner attitudes.
Anahata (Mitra harmony) supporting Ajna (guidance by light) and Manipura (battle-drive).
Moderate rhythmic breathing; on inhale feel ‘go’ (light) entering; on exhale feel ‘vāja’ (strength) consolidating.
Harmonized dynamism—joyful strength.
Before action, reconcile inner conflict (mind vs life) by a brief heart-centering; chant and then take one decisive step aligned with your highest clarity.
Triṣṭubh; keep clarity on deity-names (Bhaga, Aryaman, Mitra, Bṛhaspate) with distinct accent peaks; exact svara requires śākhā notation.
Slight emphasis on ‘saṃ gobhir’ (gathering with lights) and final ‘ājau’ (battle-drive).
āṅgirasaḥ: long ā; nasal ṅ before g, nakṣamāṇaḥ: kṣ cluster crisp, aryamaṇam: retroflex ṇ? (here dental n in transliteration; keep clear ‘maṇa’), dampatī: pronounce as dam-pa-tī (not ‘dampathee’ overly aspirated), vājayāśūn: long ā and long ū; keep śūn nasalization minimal (no English ‘shoon’)
warm, confident, forward-moving; brighten on ‘vāja’.
11
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.
