Rig Veda 10.191.3: Mandala 10, Sukta 191, Mantra 3
Sukta 10.191
- Rishi
- Saṃvanana
- Devata
- Saṃvanana / Concord
- Chandas
- Virāḍ-anuṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
समानो मन्त्रः समितिः समानी समानं मनः सह चित्तमेषाम् । समानं मन्त्रमभि मन्त्रये वः समानेन वो हविषा जुहोमि ॥
samā́nō mántraḥ sámītiḥ samānī́ samā́naṃ mánaḥ sahá cíttam eṣām | samā́naṃ mántram abhí mantraye vaḥ samā́nena vo havíṣā juhomi ||
നിങ്ങളുടെ മന്ത്രം ഒരേതാണ്; നിങ്ങളുടെ സമിതി (സഭ) ഒരേതാണ്; നിങ്ങളുടെ മനസ്സ് ഒരേതാണ്; നിങ്ങളുടെ ജാഗ്രതചിത്തവും ഒരേതാണ്. ഒരേ മന്ത്രത്താൽ ഞാൻ നിങ്ങളെ സംമന്ത്രിക്കുന്നു; ഒരേ ഹവിഷാ (ആഹുതി)യാൽ ഞാൻ നിങ്ങള്ക്കായി ഹോമം ചെയ്യുന്നു—അനേകരിൽ ഒരൊറ്റ ചേതന രൂപപ്പെടുവാൻ.
Word by Word
- समानः
- same, commonAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृ-पदस्य) / कर्ता-सम्बन्धीRoot समान (प्रातिपदिक) < सम (PIE *sem- ‘one, same’)
- मन्त्रः
- hymn, sacred formulaNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्ता (नामवाक्ये) / विषयRoot मन्त्र (प्रातिपदिक) < √मन् ‘to think’
- समितिः
- assembly, gatheringNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्ता (नामवाक्ये) / विषयRoot समिति (प्रातिपदिक) < सम्-√इ ‘to go together, assemble’
- समानी
- common, sharedAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (समितेः) / कर्तृ-सम्बन्धीRoot समान (प्रातिपदिक)
- समानम्
- the sameAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (√अस्/भव्-प्रकारेण ‘to be’ इत्यर्थे) / विधेयRoot समान (प्रातिपदिक)
- मनः
- mind, intentionNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (अत्र विधेयत्वे ‘समानं मनः’ = ‘mind (is) one/same’)Role कर्ता/विषय (नामवाक्ये) तथा विधेयसम्बन्धRoot मनस् (प्रातिपदिक) < √मन्
- सह
- together, withIndeclinableअव्ययRole सहकार/सङ्ग (सम्बन्धसूचक) — ‘with’Root सह (अव्यय)
- चित्तम्
- thought, consciousnessNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (अत्र ‘मनः … चित्तम्’ समुच्चय)Role कर्ता/विषय (नामवाक्ये) / विधेयसम्बन्धRoot चित्त (प्रातिपदिक) < √चित् ‘to perceive, notice’
- एषाम्
- of these (people)Pronounषष्ठी, बहुवचन (त्रिलिङ्ग-समासे सामान्यरूपम्)Role सम्बन्ध (genitive) — ‘of these/ of them’Root एतद् (सर्वनाम-प्रातिपदिक)
- समानम्
- the same, commonAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (मन्त्रये इत्यस्य) — ‘a common (formula)’Root समान (प्रातिपदिक)
- मन्त्रम्
- hymn, formulaNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (मन्त्रये)Root मन्त्र (प्रातिपदिक) < √मन्
- अभि
- towardsIndeclinableअव्ययRole दिशा/प्रवृत्तिसूचक (उपसर्गः) — ‘towards, over’Root अभि (उपसर्ग/अव्यय)
- मन्त्रये
- I address/utter (a formula), I counselVerbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष, एकवचनRole कर्ता (अहं) — ‘I (for myself/for you) utter/counsel’Root √मन्त्र्/मन्त्रय् (denom. from मन्त्र) ‘to counsel, address with a formula’
- वः
- to you, for youPronounचतुर्थी/षष्ठी, बहुवचन (एन्क्लिटिक) — अत्र कर्म/सम्प्रदानार्थे ‘to/for you’Role सम्प्रदान (to you) / सम्बन्धRoot युष्मद् (सर्वनाम)
- समानेन
- with the same, by a common (means)Adjectiveनपुंसकलिङ्ग, तृतीया, एकवचनRole करण (instrument) — ‘with a common…’Root समान (प्रातिपदिक)
- वः
- yourPronounषष्ठी, बहुवचन (एन्क्लिटिक) — ‘your’Role सम्बन्ध (genitive) — ‘of you/your’Root युष्मद् (सर्वनाम)
- हविषा
- with an oblationNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करण (instrument) — ‘with oblation’Root हविस् (प्रातिपदिक) < √हु ‘to pour, sacrifice’
- जुहोमि
- I offer, I pour (in sacrifice)Verbलट् (वर्तमान), परस्मैपद, उत्तमपुरुष, एकवचनRole कर्ता (अहं) तथा कर्म (हविः) ग्रहणम्Root √हु ‘to sacrifice, offer’
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): समानो मन्त्रः | समितिः समानी | समानं मनः | सह चित्तम् एषाम् | समानं मन्त्रम् अभि मन्त्रये वः | समानेन वः हविषा जुहोमि || 1) मन्त्र॒: = मन्त्रः (विसर्गः). 2) चि॒त्तमे॑षाम् = चित्तम् + एषाम् (म् + ए → मे; पररूप/सवर्णदीर्घ-प्रकारेण संधिः). 3) मन्त्रम॒भि = मन्त्रम् + अभि (म् + अ → म; अनुस्वार/परसवर्ण-प्रवृत्तिः न दृश्यते, साधारण-सन्धिः). 4) मन्त्रये वः, जुहोमि इत्यत्र वः एन्क्लिटिक-सर्वनामरूपम्
- उच्चारणे पदान्त-प्रयोगः।
The meaning
Outer meaning
A declaration of unity: one mantra, one assembly, one mind and one intention; the speaker aligns the people with a single mantra and offers one oblation for all.
Inner meaning
The rishi describes the yogic method of integration. ‘Mantra’ is the guiding vibration/idea-force; ‘samiti’ is the organized gathering of energies; ‘manaḥ’ and ‘citta’ are the thinking mind and the conscious substance/heart-mind. When these become ‘samāna’ (one in kind and direction), the offering (havis) becomes effective: the whole being moves as a single instrument for the Divine. The seer does not merely preach unity—he ‘mantrates’ it into existence by a unifying word-force.
Universal truth
Lasting unity is created by shared meaning and shared practice: a common guiding word and a common offering align many wills into one coherent consciousness.
Themes
Concord, Mantra-theory, Collective sacrifice, Inner integration
The seer
- Rishi
- Saṃvanana (traditional)
- Other hymns
- RV 10.191.1, RV 10.191.2
Family tradition
Concord hymns; voice of the integrating priest-seer who uses mantra as a unitive force for the collective.
Significance
Embodies the Vedic insight that mantra is not description but action: sound-meaning shapes consciousness, forging unity in the many.
The deity
- Devata
- Saṃvanana (Concord) / Yajña-śakti (integrating power of sacrifice)
- Epithets
- samāna (the same, equal), saṃhitā (binding together), saṃjñāna (shared knowing)
- Related deities
- Agni (carrier of offering), Mitra (harmony), Bṛhaspati (word as power)
Cosmic role
Principle that binds multiplicity into ordered harmony; makes the collective a fit vessel for divine action.
Inner power
Unifying intelligence that synchronizes mind (manaḥ) and heart-consciousness (citta) under a single mantra-force.
In ritual
Where it is used
Concord recitation in assemblies; unifying formula before/within collective offerings
स॒मा॒नो मन्त्र॒: समि॑तिः समा॒नी स॑मा॒नं मन॑: स॒ह चि॒त्तमे॑षाम् । स॒मा॒नं मन्त्र॑म॒भि म॑न्त्रये वः समा॒नेन॑ वो ह॒विषा॑ जुहोमि ॥
स॒मा॒नः । मन्त्रः॑ । सम्ऽइ॑तिः । स॒मा॒नी । स॒मा॒नम् । मनः॑ । स॒ह । चि॒त्तम् । ए॒षा॒म् । स॒मा॒नम् । मन्त्र॑म् ॥
samānaḥ | mantraḥ | sam-itiḥ | samānī | samānam | manaḥ | saha | cittam | eṣām | samānam | mantram
Triṣṭubh (probable for the longer, weightier cadence)
44
4 pādas × 11 syllables (likely)
Grave and organizing; repetition of ‘samānam/samānī’ works like a binding refrain.
Creates a strong ‘one-field’ sensation; excellent for group chanting to entrain a shared cadence and intention.
- समानः मन्त्रः (samānaḥ mantraḥ)
- Literal: one/same mantra. Symbolic: single guiding vibration/idea that aligns the being
- समितिः (samitiḥ)
- Literal: assembly. Symbolic: organized convergence of forces/faculties
- मनः (manaḥ)
- Literal: mind. Symbolic: cognitive will; coordinating thought
- चित्तम् (cittam)
- Literal: consciousness-stuff/heart-mind. Symbolic: felt awareness, receptivity, memory-substance to be purified and unified
- अभि मन्त्रये (abhi mantraye)
- Literal: I address/chant over you. Symbolic: application of mantra as formative power (saṃskāra)
- हविषा (haviṣā)
- Literal: with oblation. Symbolic: offering of energies, attention, and desire into the flame of aspiration
Used to consecrate unanimity among participants and to unify intention before/within a rite; a classic Vedic formula for communal integration.
When aligning participants, priests, or clans; before a shared oblation
Recitation followed by a common offering (symbolic or actual)
Use in group meditation: one intention statement, one breath rhythm, one shared silent offering at the end.
mantra from √man ‘to think’ → the thought-form that carries power when voiced in ṛta. samiti from saṃ-√i ‘to go together’ → convergence. citta from √cit ‘to perceive, be conscious’ → awakened awareness. √hu → juhomi ‘I pour/offer’ (PIE *ǵʰewh₁- ‘pour, libate’ often cited for Indo-Iranian sacrificial vocabulary).
mantra as formative consciousness, collective alignment of mind and will, ṛta as harmony in many instruments
Unity of faculties mirrors cosmic order; discord is a break in ṛta, concord restores it.
‘One mantra’ implies one truth held in common, not merely social conformity.
Mantra as formative vibration: creation and re-creation of consciousness through sound-truth.
Mantra-śakti orientation; aligns with Aurobindo’s view of mantra as ‘thought-vision’ carrying force.
Assembly = convergence of inner parts; oblation = surrender of energies; sound = organizing vibration shaping awareness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘many becoming one’ through mantra and offering: unity is not social contract alone but a sacrificial act that fuses minds and wills into a single effective field, enabling the gods (powers) to act without division.
- How does the linguistic structure reflect Proto-Indo-European roots?
- man- in mantra continues PIE *men- ‘think’ (cf. Latin mens, Greek ménos in related semantic fields). juhomi from √hu aligns with inherited libation/oblation verbs across Indo-Iranian, reflecting a shared archaic ritual lexicon for ‘pouring’ as sacred action.
- What is the relationship between the Rishi and the Devata here?
- The rishi functions as integrator: by one mantra he ‘tunes’ the group; by one havis he establishes a shared channel to the divine powers. The devatā is concord itself—experienced as a living force when thought, speech, and offering become single.
Establish ‘one mantra, one mind’: choose a single seed-intention (e.g., truth, peace) and let thoughts, feelings, and impulses align to it.
Ājñā (unifying directive)
Box breathing 4-4-4-4 while mentally repeating ‘samānam’; end with a silent ‘offering’ exhale.
Integrated, centered, quietly luminous.
If inner conflict arises, do not argue with parts—restate the ‘one mantra’ and offer the discord into the inner fire; return to the single chosen direction.
Rigvedic accentuation; repeated ‘samāna-’ segments should keep consistent pitch contour to reinforce unity.
Emphasize the long ‘ā’ in samāna; keep ‘mantra’ crisp (tr cluster); pause lightly at caesura after the first line.
(samānī): long ī at end, (samitiḥ): short ‘i’ in both syllables; final visarga audible, (cittam): doubled ‘tt’—a clean stop, (juhomi): ‘h’ voiced, not dropped
Even, blended, low-vibrato; let the refrain do the work.
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