Rig Veda 10.59.2: Mandala 10, Sukta 59, Mantra 2
Sukta 10.59
- Devata
- Rayi, Śravas, and apotropaic banishment of Nirṛti
- Chandas
- त्रिष्टुभ्
- Rasa
- Adbhuta (wonder) and Shanta (peace)
सामन्नु राये निधिमन्न्वन्नं करामहे सु पुरुध श्रवांसि । ता नो विश्वानि जरिता ममत्तु परातरं सु निॠतिर्जिहीताम् ॥
sā́mannu rā́ye nidhí-mannv ànnaṃ karā́mahe sú purudhá śrávāṃsi | tā́ no víśvāni jaritā́ mamattu parā́-taraṃ sú níḥ-ṛ́tiḥ jihītām ||
સામન્ (સામ-સુર) માં, રાય (સમૃદ્ધિ/પૂર્ણતા) માટે, અમે પોતાના માટે એવો અન્ન રચીએ જે નિધિ (અંતઃખજાનો) થી સમૃદ્ધ હોય, અને બહુવિધ સુસ્થાપિત શ્રવાંસિ (શ્રવણ-શક્તિઓ/યશ) પ્રાપ્ત કરીએ. આ બધું અમારા જરિતા (સ્તુતિકાર) ને આનંદિત કરે; અને નિઋતિ દૂર દૂર પાછી હટી જાય.
Word by Word
- सामन्
- a Sāman-chantNounनपुंसकलिङ्ग; द्वितीया एकवचनRole कर्मRoot सामन् (प्रातिपदिक) < √सो/सा (to bind/compose; in Vedic: ‘chant, sāman’)
- उ
- indeed; andIndeclinableनिपात (emphatic/connecting) अव्ययRoot उ (निपात) अव्यय
- राये
- for wealthNounस्त्रीलिङ्ग; चतुर्थी एकवचनRole सम्प्रदानRoot राय्/रायि (प्रातिपदिक) ‘wealth’
- निधिम्
- a treasureNounपुंलिङ्ग; द्वितीया एकवचनRole कर्मRoot निधि (प्रातिपदिक) ‘treasure, deposit’
- अन्वन्नम्
- food in succession / following (food)Noun (compound/with preverb)नपुंसकलिङ्ग; द्वितीया एकवचनRole कर्मRoot अनु (उपसर्ग) + अन्न (प्रातिपदिक) ‘food’
- करामहे
- we make; we performVerbलट् (वर्तमान); उत्तमपुरुष; बहुवचन; आत्मनेपदRoot √कृ (करणे) ‘to do, make’
- सु
- well; goodIndeclinableअव्यय (विशेषणार्थे)Root सु (उपसर्ग/अव्यय) ‘well, good’
- पुरुध
- abundantly; manifoldIndeclinableअव्यय (बहुत्वार्थक)Root पुरुधा/पुरुध् (अव्यय) ‘much, manifold’ (Vedic adverbial form)
- श्रवांसि
- fames; gloriesNounनपुंसकलिङ्ग; प्रथमा/द्वितीया बहुवचन (अत्र कर्मरूपे)Role कर्मRoot श्रवस् (प्रातिपदिक) ‘fame, glory, renown’
- ता
- those (things)Pronounनपुंसकलिङ्ग; द्वितीया बहुवचनRole कर्मRoot तद् (सर्वनाम)
- नः
- to us; for usPronounषष्ठी/चतुर्थी बहुवचन (enclitic); अत्र दत्त्यर्थे चतुर्थीRole सम्प्रदानRoot अस्मद् (सर्वनाम)
- विश्वानि
- all (things)Adjective (substantive)नपुंसकलिङ्ग; द्वितीया बहुवचनRole कर्मRoot विश्व (प्रातिपदिक) ‘all’
- जरिता
- the singer/praiserNounपुंलिङ्ग; प्रथमा एकवचनRole कर्तृRoot जरितृ (प्रातिपदिक) ‘singer, praiser’
- ममत्तु
- let (him) rejoice; let (him) be gladdenedVerbलोट् (आज्ञार्थ/विधिलिङ्-समकक्ष Vedic injunctive/imperative usage); तृतीयपुरुष; एकवचन; परस्मैपदRoot √मद् (हर्षे/मदे) ‘to rejoice, be glad’
- परातरम्
- farther away; more remotelyAdjective (used adverbially)नपुंसकलिङ्ग; द्वितीया एकवचन (क्रियाविशेषणवत्)Root परातर (प्रातिपदिक) ‘further away, more distant’
- सु
- well; completelyIndeclinableअव्ययRoot सु (अव्यय) ‘well’
- निॠतिः
- Nirṛti / misfortuneNounस्त्रीलिङ्ग; प्रथमा एकवचनRole कर्तृRoot नि-ऋति (प्रातिपदिक) ‘destruction, misfortune; Nirṛti (goddess of dissolution)’
- जिहीताम्
- let (her/it) depart; let (it) leaveVerbलोट्; तृतीयपुरुष; एकवचन; आत्मनेपदRoot √हा (त्यागे) ‘to leave, abandon’ with reduplication (Vedic desiderative/iterative nuance)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): सामन् + उ
- राये (dative sg.)
- निधिम्
- अन्वन्नम् = अनु + अन्नम् (Vedic sandhi: u + a → va, written ‘अन्व-’)
- करामहे
- सु
- पुरुध
- श्रवांसि
- ता
- नः
- विश्वानि
- जरिता
- ममत्तु
- परातरम्
- सु
- निॠतिः
- जिहीताम्. Accent marks in the saṃhitā text are retained on the surface forms
- pada analysis is based on the resolved lexical items
The meaning
Outer meaning
In harmony, for plenitude, may we make nourishing food rich in treasure and many forms of śravas (hearing/fame); may these delight the singer; and may Nirṛti withdraw far away.
Inner meaning
Sāman is inner harmony—right attunement of parts of the being. Rāya is plenitude (not merely wealth): the fullness of soul-force and resources needed for the journey. ‘Anna’ becomes the food of consciousness—substance that nourishes the inner life. ‘Nidhimat’ indicates hidden treasure: the deep reserves of delight/strength revealed by practice. ‘Śravāṃsi’ are inspired hearings—receptivity to higher truth and the power of true expression that spreads (fame as resonance). The refrain again expels Nirṛti: disharmony and depletion are the entry points of dissolution; harmony and plenitude drive it away.
Universal truth
When life is harmonized and inwardly nourished, inspiration arises naturally and destructive forces lose ground.
Themes
Harmony, Spiritual nourishment, Plenitude, Protection from dissolution
The seer
- Other hymns
- RV 10.59.1-4
Significance
The seer links prosperity to harmony: abundance is not grabbed but ‘made’ through sāman—right inner tuning that yields treasure and inspired hearing.
The deity
- Devata
- Rāya (Plenitude) and Śravas (Inspired Hearing/Fame) under the protection that expels Nirṛti
- Epithets
- Nidhimatī Rāya (treasure-bearing plenitude), Bahudhā-śravas (manifold inspired hearing), Sāman-yuktā (joined with harmony)
- Related deities
- Soma (inner nectar nourishing anna), Sarasvatī/Vāc (inspired speech), Bṛhaspati (lord of the Word)
Cosmic role
Ensures nourishment and transmission of truth in the world-order; supports the singer-seer so the Word (vāc) carries effective power.
Inner power
Capacity to receive (śravaṇa) and to be inwardly fed (anna) so expression becomes luminous and sustaining.
In ritual
Where it is used
Prosperity + protection (āyuṣya/puṣṭi) recitation; supportive for learning, speech, and community well-being.
साम॒न्नु रा॒ये नि॑धि॒मन्न्वन्नं॒ करा॑महे॒ सु पु॑रु॒ध श्रवां॑सि । ता नो॒ विश्वा॑नि जरि॒ता म॑मत्तु परात॒रं सु निॠ॑तिर्जिहीताम् ॥
साम॑न् । नु । रा॒ये । नि॒धि॒ऽमत् । नु । अन्न॑म् । करा॑महे । सु । पु॒रु॒ध । श्रवां॑सि । ता । नः॒ । विश्वा॑नि । ज॒रि॒ता । म॒म॒त्तु॒ । प॒रा॒ऽत॒रम् । सु । निःऽऋ॑तिः । जि॒ही॒ता॒म् ॥
sāman | nu | rāye | nidhi-mat | nu | annam | karāmahe | su | purudha | śravāṃsi | tā | naḥ | viśvāni | jaritā | mamattu | parātaram | su | niḥ-ṛtiḥ | jihītām
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4 × ~11 (probable)
A weaving, melodic movement fitting ‘sāman’; ends with a firm expulsive refrain.
Builds a sense of coherence and nourishment; the refrain functions like a protective seal.
- sāman
- Literal: chant, harmony. Symbolic: inner attunement; integration of thought, feeling, will
- rāya
- Literal: wealth, abundance. Symbolic: plenitude of being; spiritual resources
- nidhimat
- Literal: having a treasure/hidden store. Symbolic: latent powers and inner riches uncovered by yoga
- anna
- Literal: food. Symbolic: consciousness-nourishment; sustaining substance (sattva)
- purudhā
- Literal: in many ways, manifold. Symbolic: diverse capacities and expressions of the soul
- śravāṃsi
- Literal: hearings, praises, fame. Symbolic: inspired receptivity and the power of true utterance that carries force
- jaritā
- Literal: singer, praiser. Symbolic: the expressive soul or inner reciter who articulates truth
- mamattu
- Literal: may it delight/refresh. Symbolic: ananda of expression; joy that confirms right attainment
- nirṛti
- Literal: dissolution/misfortune. Symbolic: depletion, despair, breakdown of harmony
Prosperity and protection prayer; aligns with āyuṣya/śānti intentions; not restricted to a single soma rite in this excerpt
Before study/teaching, before singing/recitation, before meals (as inner ‘anna’ remembrance).
Offer the first bite mentally to the inner fire; recite once to consecrate nourishment and speech.
For creatives and students: harmonize mind, nourish attention, invite inspired reception; close by releasing negativity (Nirṛti).
sāman: from √sā ‘to bind/fit’ (and/or sam ‘together’), the principle of harmony; in inner sense, attunement of parts of being. rāyī/rayi: ‘wealth’ (often from √rā ‘to give, grant’; also linked to ‘splendor’), interpreted as plenitude of being. nidhi: ‘deposit/treasure’ from √dhā ‘to place’ with ni- ‘down/within’ → inner store. annam: nourishment (root √ad ‘to eat’, PIE *h₁ed-; cf. Lat. edō). śravas: fame/hearing, from √śru ‘hear’ (PIE *ḱleu- ‘hear’; cf. Gk. klýō, Eng. ‘loud’). √mad ‘rejoice’ (PIE *med- ‘measure/think’ is different; but *mad- ‘be glad/intoxicated’ is Indo-Iranian).
sāman as inner harmony enabling ṛta, rayi as fullness of being (not materialism), śravas as inspired receptivity (śruti) and luminous expression
Sāman is ṛta in vibration: right rhythm produces right order in life.
Śravas as ‘true hearing’—receiving the word of truth, not noise.
From hidden treasure (nidhi) to manifest powers; revelation as uncovering.
Vāc-centered spirituality (proto-mantra yoga)
Food = sustaining consciousness; treasure = latent inner reserves; hearing = receptivity to higher planes.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘boons of plenitude guarded from dissolution’ mythologem: through sāman (harmony) the seeker fashions annam (nourishing substance) rich in nidhi (inner treasure) and śravas (inspired hearing/renown). Nirṛti is again expelled, marking a mythic polarity between fullness (rayi) and negation (nirṛti).
- How does the linguistic structure reflect Proto-Indo-European roots?
- śravas derives from √śru ‘hear’ (PIE *ḱleu-), a central IE poetic value (kleos = fame). This is a direct Indo-European bridge: the RV’s śrávas and Greek κλέος occupy homologous roles as ‘heard glory’—here interiorized as inspired receptivity and luminous expression.
- What is the relationship between the Rishi and the Devata here?
- The rishi (jaritā) seeks delight (mad) through received and embodied gifts—nourishment, treasure, and śravas—granted by the divine order when harmony (sāman) is established. The devatā-response is protection as well: Nirṛti must withdraw so the gifts can mature into stable plenitude.
Attune the being (sāman) and receive inner nourishment (anna) so inspired hearing (śravas) awakens.
Vishuddha (speech/hearing) with Anahata (harmonizing center)
Soft ujjāyī or humming exhale (bhrāmarī) before chanting to evoke ‘sāman’ resonance.
Sattvic coherence; receptive listening mind; gentle joy.
Begin with 1 minute of listening to ambient sound as ‘śravas’; chant imagining luminous food descending into the heart; end by exhaling ‘nirṛtir jihītām’ as a release of depletion.
Chant with a slightly more melodic flow on ‘sāman nu’ and ‘śravāṃsi’; the refrain should be firm and downward-settling.
Do not flatten ‘śravāṃsi’—keep the long ā and nasalization clear; pause lightly before the refrain.
sāman: long ā; final ‘n’ dental, nidhimat: ‘dh’ aspirated; short i in -mat, śravāṃsi: śa- (palatal), long āṃ nasal, mamattu: double ‘tt’ crisp
Resonant, slightly musical; clear nasal vowels; end with protective firmness.
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