Rig Veda 10.9.4: Mandala 10, Sukta 9, Mantra 4
Sukta 10.9
- Rishi
- Sindhudvīpa Āmbara
- Devata
- Āpaḥ
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace)
शं नो देवीरभिष्टय आपो भवन्तु पीतये । शं योरभि स्रवन्तु नः ॥
śáṃ no devī́r abhiṣṭáya ā́po bhavantu pītáye | śáṃ yór abhí srávantu naḥ ||
हे देवी पानी, तुम हमारे लिए आशीर्वाद बनो। हमारे काम आने के लिए बनो। आराम से हमारे पास आओ और खुशी लाओ।
Word by Word
- शम्
- auspiciously; for welfareIndeclinableअव्यय (मङ्गलार्थक निपात)Root शम् (अव्यय-प्रातिपदिक; PIE *ḱem- ‘शान्ति/कल्याण’)
- नः
- for us; ourPronounषष्ठी/चतुर्थी, बहुवचन (enclitic) ‘our/for us’Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- देवीः
- the goddesses (Waters)Nounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot देवी (देव-प्रातिपदिक + ई)
- अभिष्टयः
- as helpers; as protectionsNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā (देवीः का विशेषण/सम्बन्ध)Root अभिष्टि (प्रातिपदिक; अभि-√स्था/√स्ति-भाव ‘सहाय/आश्रय’ > ‘सहायता/रक्षा’)
- आपः
- the WatersNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot अप् (प्रातिपदिक; ‘जल’)
- भवन्तु
- may they be; let them becomeVerbलोट् (आज्ञार्थ/आशीर्लिङ्-भाव), परस्मैपद, 3 पुरुष, बहुवचनRoot √भू (भवति)
- पीतये
- for drinkingNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (उद्देश्य/प्रयोजन)Root पीति (प्रातिपदिक; √पा ‘पान’ से)
- शम्
- auspiciously; for welfareIndeclinableअव्ययRoot शम् (अव्यय-प्रातिपदिक)
- यः
- which; that (benefit)Pronounपुंलिङ्ग/नपुंसक, प्रथमा, एकवचन (सापेक्ष)Role Kartā (अर्थतः ‘कल्याणम्’/‘हितम्’ इत्यस्य निर्देश)Root यस् (सर्वनाम-प्रातिपदिक)
- अभि
- towards; uponIndeclinableअव्यय (उपसर्गार्थ)Root अभि (उपसर्ग/अव्यय)
- स्रवन्तु
- may they flowVerbलोट्, परस्मैपद, 3 पुरुष, बहुवचनRoot √स्रु (स्रवति)
- नः
- to us; upon usPronounद्वितीया, बहुवचन (enclitic) ‘us’Role KarmaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- पदच्छेद (Vedic): शम् | नः | देवीः | अभिष्टयः | आपः | भवन्तु | पीतये || शम् | यः | अभि | स्रवन्तु | नः || 1) ‘शं नो’ = शम् + नः (अनुस्वार/म् + न- आरम्भ; संधि में परिवर्तन नहीं). 2) ‘देवीरभिष्टय’ = देवीः + अभिष्टयः : विसर्ग-लोप/रुत्व-प्रक्रिया से ‘देवीर्’ (RV पदपाठ-प्रकार). 3) ‘अभि स्रवन्तु’ पदपाठ में पृथक्
- संहिता में ‘अभि’ उपसर्गार्थ. 4) ‘शं योरभि’ = शम् + यः + अभि
- ‘योर्’ संहिता-रूप ‘यः’ का रुत्व/रेफ-प्रयोग (RV संहिता-विशेष), पदपाठ में ‘यः’ पृथक्
The meaning
Outer meaning
A blessing-prayer: “May the divine Waters be for us a help for attainment; may they flow to us as peace and well-being.” The waters are asked to become auspicious and supportive, and to stream toward the worshipper.
Inner meaning
The Waters are invoked as conscious forces that carry śam (peace) and yōḥ (delight/welfare). They are requested to become abhiṣṭayaḥ—active helpers for the soul’s aim—so that the inner being is soothed, harmonized, and made capable of right enjoyment (pītaye) of the divine influx. The ‘flow’ is the descent/streaming of calm and luminous delight into the mind-life-body.
Universal truth
True fulfilment is supported by inner harmony. When peace and benevolent delight flow through us, aspiration becomes sustainable and life becomes a field for wholeness rather than struggle.
Themes
benediction, purification through receiving, peace and welfare, divine motherhood
The seer
- Rishi
- Sindhudvīpa Āmbara
- Other hymns
- Rig Veda 10.9.1, Rig Veda 10.9.2, Rig Veda 10.9.3, Rig Veda 10.9.5
Family tradition
A seer-poet of the tenth maṇḍala associated with hymns where Waters are addressed as devīḥ—divine agencies of peace and well-being.
Significance
Embodies the experiential knowledge that peace (śam) is not mere absence of disturbance but a positive inflow of divine harmony enabling fulfilment.
The deity
- Devata
- Āpaḥ (Waters)
- Epithets
- devīḥ (divine), abhiṣṭayaḥ (helpers toward fulfilment), śaṃkarīḥ (peace-bringers, by function)
- Related deities
- Soma, Agni, Aśvins (healers, thematic)
Cosmic role
Bearers of cohesion and fertility; in the cosmic order they purify, unite, and sustain life through rhythmic circulation.
Inner power
They bring peace, benevolent delight, and integrative healing; they make the being fit to ‘drink’ (assimilate) higher energies.
In ritual
Where it is used
Purification and blessing with water; recitation in ācamana/prokṣaṇa contexts and auspicious beginnings.
शं नो॑ दे॒वीर॒भिष्ट॑य॒ आपो॑ भवन्तु पी॒तये॑ । शं योर॒भि स्र॑वन्तु नः ॥
शम् । नः॒ । दे॒वीः । अ॒भिष्ट॑ये । आपः॑ । भ॒व॒न्तु॒ । पी॒तये॑ । शम् । योः । अ॒भि । स्र॒व॒न्तु॒ । नः॒ ॥
śam | naḥ | devīḥ | abhiṣṭaye | āpaḥ | bhavantu | pītaye | śam | yoḥ | abhi | sravantu | naḥ
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3 pādas of 8 syllables (8/8/8)
Prayerful and even; the repetition of śaṃ frames the verse in a soothing sonic enclosure.
Induces parasympathetic calm; supports mantra-japa as a stabilizer for the emotional nature.
- शम् (śam)
- Literal: peace, calm, auspiciousness. Symbolic: settled mind, cessation of inner conflict, harmonizing force
- देवीः (devīḥ)
- Literal: goddesses, divine ones. Symbolic: conscious powers, not inert nature—living forces of purification
- अभिष्टये (abhiṣṭaye)
- Literal: for help/aid toward the desired. Symbolic: support for the soul’s intention; guidance of the inner sacrifice
- पीतये (pītaye)
- Literal: for drinking. Symbolic: receptive enjoyment/assimilation of higher consciousness (inner soma-like intake)
- योः (yoḥ)
- Literal: well-being, welfare, delight. Symbolic: ananda-toned benevolence that heals and integrates the being
- स्रवन्तु (sravantu)
- Literal: may they flow. Symbolic: continuous descent/streaming of peace and delight into nature
Benedictive water-mantra for drinking and sprinkling; used for peace, well-being, and supportive protection in domestic and śrauta settings.
Morning/evening cleansing, before japa/pujā, and during healing or peace-intent rituals.
Sip or sprinkle water while invoking peace and well-being; consecrate water as carrier of śam and yōḥ.
Use as a ‘peace mantra’ before sleep or before difficult conversations; pair with mindful drinking of water to anchor calm.
śam ‘peace/auspiciousness’ (benedictive particle). abhiṣṭi ‘help, desired aid’ from abhi- + √sthā ‘stand near’ → supportive presence. pītaye dative from √pā ‘drink’ (PIE *peh₃-). sru ‘flow’ √sru (PIE *sreu-). yoḥ ‘welfare’ (benediction term, often paired with śam).
śam (peace), yoḥ (welfare/bliss), abhiṣṭi (supporting grace)
Right flow (srava) equals right order; peace is the experiential sign of alignment with ṛta.
Peace and well-being are expressions of truth-being when the nature is not distorted by falsehood or agitation.
Waters as carriers of life-essence sustaining manifestation through continuous circulation.
Aurobindonian psychological cosmology: deities as inner powers; peace as a descent-force enabling transformation.
dawn or early morning (typical purification timing, though not explicit)
Flow = continuous inflow of calm and benevolent delight; ‘drinking’ = assimilation of higher consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- Waters as bearers of śam and yoḥ: the flowing goddesses bring peace and well-being as a tangible influx. The mythic image is ‘grace as a stream’—a descent of harmony into the human system.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sru ‘flow’ continues PIE *sreu- (cf. English stream). √pā ‘drink’ aligns with PIE *peh₃- (drink). The verse uses inherited verbs to encode a sacramental physiology: flow → receive → become peace.
- What is the relationship between the Rishi and the Devata here?
- The seer asks for an intimate, embodied communion (pītaye): the Waters must be taken in, not merely observed. The divine responds by ‘flowing toward us’ with śam/yoḥ—peace and welfare—so the seeker’s nature becomes harmonised.
Invite peace and well-being to ‘flow’ through the whole system; cultivate receptive assimilation.
Anāhata (peace) with support from Svādhiṣṭhāna (water-flow harmony)
Lengthened exhale (1:2 ratio) while mentally repeating śaṃ; feel the exhale as a stream washing the nerves.
Śānti—quiet, widened awareness with gentle joy.
On each ‘śaṃ’, release tension; on ‘sravantu’, imagine a cool luminous current descending through the spine and spreading through the limbs.
Recite with correct Vedic accents per recension; emphasize the repeated ‘śaṃ’ as a steady anchor without over-stressing.
Keep ‘śaṃ’ soft but distinct; allow a slight pause after each pāda to let the calming resonance settle.
(abhiṣṭaye): ṣṭ cluster should be crisp, not ‘sh-t’ separated., (pītaye): long ī; keep ‘ta-ye’ light., (sravantu): initial ‘sr’ conjunct, not ‘sə-r’.
Gentle, even, lull-like clarity; avoid harsh plosives.
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