Rig Veda 10.151.2: Mandala 10, Sukta 151, Mantra 2
Sukta 10.151
- Devata
- Śraddhā
- Rasa
- Shanta (peace) and Shringara (love)
प्रियं श्रद्धे ददतः प्रियं श्रद्धे दिदासतः । प्रियं भोजेषु यज्वस्विदं म उदितं कृधि ॥
priyáṃ śraddhe dádatas priyáṃ śraddhe dídāsatas | priyáṃ bhójeṣu yájvasv idáṃ ma uditáṃ kṛdhi ||
হে শ্ৰদ্ধে, দাতা জনক প্ৰিয় কৰ, উদাৰ দানকাৰীকো প্ৰিয় কৰ। ভোগসমূহৰ মাজত যজমানক প্ৰিয় কৰ। মোৰ এই উচ্চাৰিত সংকল্পক উদিত কৰি সিদ্ধ কৰি দে।
Word by Word
- प्रियम्
- dear, pleasing (thing)Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (ददतः/दिदासतः इत्यस्य)Root प्रिय- (प्रातिपदिक)
- श्रद्धे
- O Faith (Śraddhā)Noun (vocative)स्त्रीलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot श्रद्धा- (प्रातिपदिक)
- ददतः
- (of) the giver; givingVerb (present participle)वर्तमान कृदन्त (शतृ), प्रथमा, एकवचन, पुंलिङ्ग/सामान्य (यजमान-कर्तरि)Role कर्ताRoot दा (धातु)
- प्रियम्
- dear, pleasing (thing)Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (दिदासतः इत्यस्य)Root प्रिय- (प्रातिपदिक)
- श्रद्धे
- O FaithNoun (vocative)स्त्रीलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot श्रद्धा- (प्रातिपदिक)
- दिदासतः
- (of) the one wishing to give; intending to giveVerb (desiderative present participle)देशिदेरटिव (सन्) धातु: दिदास- < दा; वर्तमान कृदन्त (शतृ), प्रथमा, एकवचन, पुंलिङ्ग/सामान्यRole कर्ताRoot दा (धातु)
- प्रियम्
- dear, pleasing (thing)Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (कृधि इत्यस्य)Root प्रिय- (प्रातिपदिक)
- भोजेषु
- among patrons/benefactors; in (the circle of) giversNounपुंलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot भोज- (प्रातिपदिक)
- यज्वस्वि
- in/among the sacrificing (worshipper); in the yajamānaNoun/Adjectiveपुंलिङ्ग, सप्तमी, एकवचन (वेदिक रूप: -इ = -िन्-प्रातिपदिकस्य सप्तमी एकवचन)Role अधिकरण (भोजेषु इत्यनेन सह)Root यज्वस्विन्- (प्रातिपदिक)
- इदम्
- thisPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (कृधि इत्यस्य)Root इदम् (सर्वनाम-प्रातिपदिक)
- मे
- my / for mePronounषष्ठी/चतुर्थी, एकवचन (एन्क्लिटिक)Role सम्बन्ध (मम/मह्यम्)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- उदितम्
- raised up, made to rise; exaltedAdjective (past passive participle used adjectivally)नपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (कृधि इत्यस्य); इदम् इत्यस्य विशेषणम्Root उद् + इ (धातु) → उदित- (कृदन्त-प्रातिपदिक)
- कृधि
- make; do; set (it)Verb (imperative)लोट् (आज्ञार्थ), मध्यम? (न), उत्तम? (न) → द्वितीयपुरुष, एकवचन, परस्मैपदRole (क्रियापद)Root कृ (धातु)
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): प्रियम् | श्रद्धे | ददतः | प्रियम् | श्रद्धे | दिदासतः | प्रियम् | भोजेषु | यज्वस्वि | इदम् | मे | उदितम् | कृधि || 1) ददतः/दिदासतः: शतृ-प्रत्ययान्त कृदन्त (कर्तरि) ‘giving / wishing-to-give’ इत्यर्थे। 2) यज्वस्वि: वेदिक रूप
- यज्वस्विन्- (यज् + वस्/विन्) इत्यस्य सप्तमी एकवचन ‘-इ’ अन्तः (क्लासिकल -िनि)। 3) मे: अस्मदः एन्क्लिटिक षष्ठी/चतुर्थी
- अर्थानुसार ‘for me / my’. 4) उदितम्: उद्-उपसर्गपूर्वक √इ (to go/rise) इत्यस्य क्त-प्रत्ययान्त ‘raised/exalted’
The meaning
Outer meaning
O Śraddhā, make dear the giver and the generous one; make dear the sacrificer among enjoyments. Make this my uttered intention rise and be accomplished.
Inner meaning
Faith makes the inner giver lovable—i.e., it harmonizes our relation with giving, generosity, and sacrifice so they become natural and joyous rather than forced. ‘Enjoyments’ (bhojeṣu) are the life-contacts and satisfactions; śraddhā purifies them so the yajamāna (the doer of the inner sacrifice) becomes ‘dear’ within life itself, not alien to it. The ‘uditaṃ’ (raised/uttered) intention is our upward will and formulated resolve; faith gives it efficacy—turning aspiration into realized movement.
Universal truth
When faith is living and practical, generosity and sacrifice become attractive forces, and intention becomes accomplishment. Inner assent converts ideals into effective action.
Themes
consecrated giving, fruit of sacrifice, faith as accomplisher, harmonization (priya)
The seer
- Rishi
- Traditionally associated with Śraddhā Kāmayānī / personified Śraddhā (Anukramaṇī varies)
- Other hymns
- RV 10.151.1, RV 10.151.3, RV 10.151.4, RV 10.151.5
Family tradition
Maṇḍala 10 contemplative hymns where abstract powers are invoked as deities for inner attainment.
Significance
The rishi-vision frames ethics (giving, generosity) as yogic forces: when supported by śraddhā, they become channels for delight (priya) and accomplishment (kṛdhi) in the inner sacrifice.
The deity
- Devata
- Śraddhā (Faith/Assent)
- Epithets
- Priyakarī (maker of harmony/pleasure, implied), Siddhikarī (maker of accomplishment, implied by kṛdhi)
- Related deities
- Agni (as inner sacrifice), Bhaga (delight/portion)
Cosmic role
Śraddhā aligns human intention with the gods’ law so that works and enjoyments become supportive of the sacrifice rather than distractions.
Inner power
Power of consent that turns giving into joy, purifies desire into offering, and stabilizes resolve into siddhi (effective fulfillment).
In ritual
Where it is used
Benedictive recitation for the yajamāna and the act of dāna (giving) within sacrificial culture.
प्रि॒यं श्र॑द्धे॒ दद॑तः प्रि॒यं श्र॑द्धे॒ दिदा॑सतः । प्रि॒यं भो॒जेषु॒ यज्व॑स्वि॒दं म॑ उदि॒तं कृ॑धि ॥
प्रि॒यम् । श्र॒द्धे॒ । दद॑तः । प्रि॒यम् । श्र॒द्धे॒ । दिदा॑सतः । प्रि॒यम् । भो॒जेषु॑ । यज्व॑सु । इ॒दम् । मे॒ । उ॒दि॒तम् । कृ॒धि॒ ॥
priyam | śraddhe | dadataḥ | priyam | śraddhe | didāsataḥ | priyam | bhojeṣu | yajvasu | idam | me | uditam | kṛdhi
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4 × 12 (probable)
Persuasive and benedictive; repetition of ‘priyam śraddhe’ creates mantra-like insistence.
Softens inner harshness; evokes goodwill toward self-giving; strengthens resolve without tension.
- प्रियम् (priyam)
- Literal: dear, beloved, pleasing. Symbolic: harmonious delight; the soul’s acceptance that removes inner resistance
- ददतः (dadataḥ)
- Literal: of the giver. Symbolic: the part of us that offers its energies and possessions to a higher purpose
- दिदासतः (didāsataḥ)
- Literal: of the generous one (eager to give). Symbolic: spontaneous largeness of nature, openness of life-force
- भो॒जेषु (bhojeṣu)
- Literal: among enjoyments. Symbolic: life-experiences and vital satisfactions to be illumined and purified
- यज्वसु (yajvasu)
- Literal: in/among the sacrificer(s). Symbolic: the inner practitioner whose life becomes a conscious offering
- उदितम् (uditam)
- Literal: raised/uttered. Symbolic: uplifted resolve; articulated soul-intent
- कृधि (kṛdhi)
- Literal: make/do. Symbolic: grant effectiveness; make the inner force operative
Used to consecrate giving and the sacrificer’s status; a mantra for strengthening the inner condition that makes offering fruitful and socially/spiritually ‘beloved’ (priya).
Before/after offerings and gifts to priests; as an invocation for auspiciousness and success of intention.
Recitation to consecrate giving and to affirm the efficacy of the sacrificer’s resolve.
Use before charitable acts, service, or beginning a disciplined practice; set a clear intention, recite, then act.
priya from √prī ‘to please, gladden’ → ‘harmoniously pleasing/accepted’. didāsataḥ: desiderative/intensive of √dā ‘give’, suggesting sustained generosity. bhoja: from √bhuj ‘enjoy/partake’, here not hedonism but capacity to receive the right portion. udita ‘raised/uttered’ from ud-√i/√dā? (traditional: ud-ita ‘gone up/risen’ from √i ‘go’ with ud-), indicating the prayer’s emergence; kṛdhi imperative of √kṛ ‘make’—faith is asked to turn intention into reality.
śraddhā as force of realization, right giving (dāna) as inner offering, manifestation of intention (udita → kṛdhi)
Faith makes action conform to ṛta by harmonizing giving, enjoyment, and sacrifice into one ordered movement.
‘Uditaṃ’ as truth-formulated intention: speech aligned to truth becomes effective through śraddhā.
Efficacy of intention: the spoken resolve participates in creative manifestation when supported by assent.
Yoga of works (karma-yoga prototype) in Vedic form: offering and enjoyment are reconciled through inner faith.
Rising intention = upward current of aspiration; enjoyments = vital field to be converted; giving = releasing energy to the higher.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘faith makes the offering lovable/effective’: śraddhā confers acceptability (priya) upon the giver and sacrificer and converts the raised intention into accomplished reality.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dā ‘give’ is PIE *deh₃- ‘give’ (Greek didōmi, Latin dōnum). √kṛ ‘make/do’ is PIE *kwer-/*ker- (broadly, ‘do/make’; compare Latin creare ‘create’ via related developments). The repetition of priyam is a formulaic intensification typical of Indo-European hymn rhetoric.
- What is the relationship between the Rishi and the Devata here?
- The rishi treats Śraddhā as an active shaper of outcomes: not merely belief but a power that changes the status of the giver and seals the efficacy of prayer. The devotee offers intention; Śraddhā returns accomplishment and harmonized fruition.
Transform relationship to giving and enjoyment: offer the day’s actions inwardly; let faith make sacrifice ‘priya’ (joyful).
Anāhata (heart: goodwill/faith) with support to Maṇipūra (will to act/give).
On inhale: ‘priyam śraddhe’; on exhale: ‘kṛdhi’—seal intention; 6–12 cycles.
Benevolent steadiness; quiet joy in self-offering.
Write or speak one clear intention (uditaṃ). Recite the mantra 3/9 times, then perform one concrete act of giving/service to embody the offering.
Rigvedic accents as marked; keep the repeated ‘priyam śraddhe’ with consistent melodic contour; avoid flattening the udatta peaks.
Phrase in three waves: (1) priyam…dadataḥ, (2) priyam…didāsataḥ, (3) priyam…yajvasu, then resolve on ‘idam me uditaṃ kṛdhi’.
priyam: ‘pri-yam’ (short a), śraddhe: vocative; keep ‘ddh’ crisp, didāsataḥ: long ‘ā’; dental ‘t’, yajvasu: ‘yaj-va-su’ not ‘yaj-wa’, uditam: short ‘u’, dental ‘t’
Kind, benedictive, slightly uplifting on ‘uditam’.
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