Rig Veda 7.35.2: Mandala 7, Sukta 35, Mantra 2
Sukta 7.35
- Rishi
- Vasiṣṭha
- Devata
- Bhaga, Purandhi, Aryaman
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace)
शं नो भगः शमु नः शंसो अस्तु शं नः पुरंधिः शमु सन्तु रायः । शं नः सत्यस्य सुयमस्य शंसः शं नो अर्यमा पुरुजातो अस्तु ॥
śáṃ no bhágáḥ śám u naḥ śáṃso astu śáṃ naḥ puráṃdhíḥ śám u santu rā́yaḥ | śáṃ naḥ satyásya su-yámasya śáṃsaḥ śáṃ no aryamā́ purujā́to astu ||
Pokój dla nas: niech Bhaga będzie z nami; pokój zaprawdę: niech nasze słowo potwierdzenia będzie pomyślne. Pokój dla nas: niech Purandhi przyniesie swoją pełnię; pokój zaprawdę: niech obfitości będą nasze. Pokój dla nas: niech potwierdzenie Prawdy i słusznie prowadzonego będzie z nami; pokój dla nas: niech Aryaman, szeroko zrodzony, ustanowi harmonię.
Word by Word
- शम्
- auspiciously; for welfareIndeclinableअव्यय (मङ्गल/कल्याणार्थक निपात) ; स्वरः—उदात्त/अनुदात्त पाठभेदानुसारRole विशेषण-भावे (वाक्यस्य मङ्गल-प्रवृत्तिः) / क्रियाविशेषणRoot शम् (अव्यय-प्रातिपदिक) / √शम् (शमुँ) ‘शमने’ (निघण्टु-परम्परा) आधार
- नः
- for us; ourPronounषष्ठी बहुवचन (एन्क्लिटिक) ‘our/for us’ (RV-प्रयोगे दत्तिवत् ‘to us’ अपि) ; स्वरः—अनुदात्तRole सम्प्रदान (for us) / सम्बन्ध (our) प्रसङ्गानुसारRoot अस्मद् (प्रातिपदिक)
- भगः
- Bhaga (the god of good fortune)Noun (Deity-name)पुंलिङ्ग, प्रथमा एकवचन ; स्वरः—उदात्त (भग॒:)Role कर्तृ (अस्तु इत्यस्य) / आशंसित-देवताRoot भग (प्रातिपदिक)
- शम्
- auspiciouslyIndeclinableअव्ययRole क्रियाविशेषणRoot शम् (अव्यय)
- उ
- indeed; alsoIndeclinableनिपात (उपपादक/अनुनासिक-बलवर्धक) ; स्वरः—उदात्त (उ॑)Role वाक्य-निपात (emphasis)Root उ (निपात)
- नः
- for usPronounषष्ठी बहुवचन (एन्क्लिटिक)Role सम्प्रदान/सम्बन्धRoot अस्मद्
- शंसः
- praise; auspicious utteranceNounपुंलिङ्ग, प्रथमा एकवचन ; स्वरः—उदात्त (शंसो॑)Role कर्तृ (अस्तु) / विधेय-नामRoot शंस (प्रातिपदिक) < √शंस् ‘स्तुतौ/प्रशंसायाम्’
- अस्तु
- may it beVerbलोट् (आशीर्लिङ्-सदृश आज्ञार्थ), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √अस् (असँ) ‘भुवि’
- शम्
- for welfareIndeclinableअव्ययRole क्रियाविशेषणRoot शम् (अव्यय)
- नः
- for usPronounषष्ठी बहुवचन (एन्क्लिटिक)Role सम्प्रदान/सम्बन्धRoot अस्मद्
- पुरंधिः
- Purandhi (abundance/prosperity; bountifulness)Noun (Deity/abstraction)स्त्रीलिङ्ग, प्रथमा एकवचन ; स्वरः—उदात्त (पुरं॑धि॒:)Role कर्तृ (सन्तु/अस्तु) / आशंसित-शक्तिRoot पुरंधि (प्रातिपदिक) < पुरम् + √धा ‘धारण/स्थापन’ (निरुक्त-परम्परा: ‘पुरं धत्ते’)
- शम्
- auspiciouslyIndeclinableअव्ययRole क्रियाविशेषणRoot शम् (अव्यय)
- उ
- indeedIndeclinableनिपात ; स्वरः—उदात्त (उ॑)Role वाक्य-निपातRoot उ (निपात)
- सन्तु
- may they beVerbलोट्, परस्मैपद, प्रथमपुरुष, बहुवचनRole क्रियाRoot √अस् (असँ) ‘भुवि’
- रायः
- riches; giftsNounपुंलिङ्ग, प्रथमा बहुवचन (RV-रूप: रायः) ; स्वरः—उदात्त (राय॑:)Role कर्तृ (सन्तु) / विधेय-नामRoot रायि/राय (प्रातिपदिक) ‘धन’
- शम्
- for welfareIndeclinableअव्ययRole क्रियाविशेषणRoot शम् (अव्यय)
- नः
- for usPronounषष्ठी बहुवचन (एन्क्लिटिक)Role सम्प्रदान/सम्बन्धRoot अस्मद्
- सत्यस्य
- of truth; of the true (order)Noun/Adjectiveनपुंसकलिङ्ग, षष्ठी एकवचन ; स्वरः—उदात्त (स॒त्यस्य॑)Role सम्बन्ध (genitive: ‘of truth/true order’)Root सत्य (प्रातिपदिक)
- सुयमस्य
- of good guidance; of good restraintAdjectiveपुं/नपुंसक, षष्ठी एकवचन ; स्वरः—उदात्त (सु॒यम॑स्य)Role सम्बन्ध (genitive qualifier)Root सु-यम (प्रातिपदिक) ‘well-restrained/well-guided’ (सु + यम)
- शंसः
- praise; auspicious acclaimNounपुंलिङ्ग, प्रथमा एकवचन ; स्वरः—अनुदात्त/उदात्त पाठानुसार (शंस॒:)Role कर्तृ (अस्तु) / विधेय-नामRoot शंस (प्रातिपदिक) < √शंस्
- शम्
- auspiciouslyIndeclinableअव्ययRole क्रियाविशेषणRoot शम् (अव्यय)
- नः
- for usPronounषष्ठी बहुवचन (एन्क्लिटिक)Role सम्प्रदान/सम्बन्धRoot अस्मद्
- अर्यमा
- Aryaman (god of hospitality/companionship)Noun (Deity-name)पुंलिङ्ग, प्रथमा एकवचन ; RV-रूप: अर्यमा (अर्यमन्-शब्दस्य प्रथमा) ; स्वरः—उदात्त (अर्य॒मा)Role कर्तृ (अस्तु) / आशंसित-देवताRoot अर्यमन् (प्रातिपदिक) (देवता)
- पुरुजातः
- many-born; of many birthsAdjectiveपुंलिङ्ग, प्रथमा एकवचन ; स्वरः—उदात्त (पुरुजा॒तो)Role विशेषण (अर्यमा-विशेषण)Root पुरु-जात (प्रातिपदिक) (पुरु ‘many’ + जात ‘born’ < √जन्)
- अस्तु
- may (he) beVerbलोट्, परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √अस् (असँ) ‘भुवि’
Sandhi Notes
- पदच्छेद (RV 7.35.2): शम् | नः | भगः | शम् | उ | नः | शंसः | अस्तु | शम् | नः | पुरंधिः | शम् | उ | सन्तु | रायः || शम् | नः | सत्यस्य | सुयमस्य | शंसः | शम् | नः | अर्यमा | पुरुजातः | अस्तु || 1) ‘शं नो’ इत्यत्र शम् + नः (अनुस्वार/विसर्ग-नियमेन) संहितायां ‘शं नो’ रूपम्। 2) ‘शमु नः’ = शम् + उ + नः (उ-निपातः पृथक् पदम्; संहितायां ‘शमु’ इव दृश्यते)। 3) ‘शंसो अस्तु’ = शंसः + अस्तु (विसर्गस्य ओकारादेशः: अ-आदौ ‘ः’ → ‘ो’)
- 4) ‘शं नो अर्यमा’ इत्यत्र शम् + नः + अर्यमा (सन्धिः न्यूनः; एन्क्लिटिक ‘नः’ पृथक्)।
The meaning
Outer meaning
Peace for us through Bhaga; peace that our affirmation (śaṃsa) be auspicious; peace through Purandhi and through the plenitudes; peace through the affirmation of the true and right-guided; peace through Aryaman, wide-born.
Inner meaning
Bhaga is the distributor of divine felicity—here the power that apportions the right share of light and joy to the seeker. Śaṃsa is not merely praise but the soul’s consenting word: when aligned with satya and su-yama (right governance), speech becomes a force of realization rather than noise. Purandhi is the fullness-building power (often linked with abundance and right-minded plenty): psychologically, she is the capacity of nature to hold and organize the gifts of the Spirit. Aryaman is the power of noble harmony, right companionship and the law of mutuality; ‘purujāta’ (wide-born) suggests a vast social/cosmic order mirrored inwardly as a broad, generous discipline that stabilizes relationships among our parts.
Universal truth
Prosperity and peace depend on right distribution (Bhaga), truthful speech (śaṃsa rooted in satya), the capacity to hold fullness (Purandhi), and noble harmony (Aryaman). Speech aligned to truth becomes a creative power.
Themes
truth-consciousness, right distribution, harmonious order, peace formula (śam)
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.35.1, RV 7.35.3, RV 7.41 (Bhaga themes, related ṛṣi traditions)
Family tradition
The Vasiṣṭha benedictions frequently invoke Ādityas (Bhaga, Aryaman) to establish harmony, right distribution, and ethical-spiritual order.
Significance
This verse shifts from force-pairs to social-cosmic harmonizers: it teaches that inner peace requires right speech, right distribution of energies, and noble relational order among the parts of the being.
The deity
- Devata
- Bhaga, Purandhi, Aryaman; plus Satya/Su-yama via Śaṃsa
- Epithets
- Bhaga (giver of bhaga/share), Purandhi (fullness-bringer), Aryaman (purujāta, wide-born), Satya (the True), Su-yama (right-guided)
- Related deities
- Mitra, Varuṇa, Savitar
Cosmic role
Bhaga apportions fortune; Purandhi builds abundance; Aryaman upholds noble social order and contracts; Satya and Su-yama are principles ensuring right guidance.
Inner power
Right share of joy, capacity to contain and organize gifts, and harmonizing nobility—supported by speech that is true and well-governed.
In ritual
Where it is used
Śānti and auspicious benediction, especially for prosperity and right relations.
शं नो॒ भग॒: शमु॑ न॒: शंसो॑ अस्तु॒ शं न॒: पुरं॑धि॒: शमु॑ सन्तु॒ राय॑: । शं न॑: स॒त्यस्य॑ सु॒यम॑स्य॒ शंस॒: शं नो॑ अर्य॒मा पु॑रुजा॒तो अ॑स्तु ॥
शम् । नः॒ । भगः॒ । शम् । ऊँ॒ इति॑ । नः॒ । शंसः॑ । अ॒स्तु॒ । शम् । नः॒ । पुर॑म्ऽधिः । शम् । ऊँ॒ इति॑ । स॒न्तु॒ । रायः॑ । शम् । नः॒ । स॒त्यस्य॑ । सु॒ऽयम॑स्य । शंसः॑ । शम् । नः॒ । अ॒र्य॒मा । पु॒रु॒ऽजा॒तः । अ॒स्तु॒ ॥
śam | naḥ | bhagaḥ | śam | oṃ iti | naḥ | śaṃsaḥ | astu | śam | naḥ | puram-dhiḥ | śam | oṃ iti | santu | rāyaḥ | śam | naḥ | satyasya | su-yamasya | śaṃsaḥ | śam | naḥ | aryamā | puru-jātaḥ | astu
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4 × ~11 syllables
Repetitive benedictive cadence; alternating ‘śaṃ no… śam u naḥ…’ creates a rocking reassurance.
Stabilizes speech and intention; induces a gentle ordering of inner movements, suitable for grounding after energetic practices.
- bhagaḥ
- Literal: dispenser of shares, fortune. Symbolic: right apportionment of joy and power; grace that gives what is needed
- śaṃsaḥ
- Literal: praise/affirmation. Symbolic: mantric assent; truth-speaking that shapes consciousness
- puraṃdhiḥ
- Literal: abundance/fullness (also ‘city-builder’ etymologically). Symbolic: organizing fullness; the nature’s capacity to build a stable inner ‘city’ for the divine gifts
- rāyaḥ
- Literal: plenitudes. Symbolic: spiritual riches: capacities, wideness, joy, force
- satyasya
- Literal: of the true. Symbolic: truth-consciousness as standard
- su-yamasya
- Literal: of the well-guided/right-reined. Symbolic: right self-governance; disciplined movement of energies
- aryamā
- Literal: Aryaman (noble friend, social order). Symbolic: harmonizing law of mutuality; inner nobility and concord
- purujātaḥ
- Literal: wide-born, born in many places. Symbolic: vast-based harmony; broad foundation in being
Benediction for right distribution of boons and establishment of satya-guided harmony; used in auspicious recitations.
Before speech acts (teaching, vows), before community actions, and at the close of recitation.
Chanted to secure auspicious speech, plenitude, and harmony.
Use before important conversations or decisions: align speech with satya/su-yama; invite noble harmony (Aryaman).
Bhaga (from √bhaj ‘to apportion, share, enjoy’) is the deity of right distribution—psychologically, the right ‘share’ of delight and capacity. śaṃsa from √śaṃs ‘to proclaim, praise’ becomes the effective word of consciousness. su-yama: yama from √yam ‘to rein in, regulate’—thus ‘right regulation’, a key bridge to ṛta. Aryaman (Indo-Iranian *aryaman-) embodies noble solidarity and ordered belonging; inner sense: harmonizing the parts of the being into an Arya (upright) formation.
Satya (Truth), Ṛta via su-yama (right regulation), Rāyas as fullness, effective speech (śaṃsa)
Ādityas (Bhaga, Aryaman) function as guardians of ṛta in the social and distributive order of the cosmos and psyche.
Explicit: satyasya śaṃsaḥ—speech/affirmation must be rooted in truth to be auspicious.
Order arises through right naming and right distribution—speech as a creative cosmic force mirrored in human consciousness.
Mantra-śakti perspective (Aurobindo/Kashyap style): word-force aligned with truth becomes effective realization.
Daylight (Āditya sphere, implicit)
Harvest/abundance (implicit)
Solar distribution = right allocation of energies; harvest/fullness = consolidation of gains; sunlight = truth-clarity guiding speech.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘right apportionment and noble harmony’: Bhaga distributes, Purandhi fills, Aryaman harmonizes—together establishing a satya-guided order where speech (śaṃsa) becomes a force of manifestation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhaj ‘apportion’ has Indo-Iranian parallels (Avestan bāxš- ‘share’). √yam ‘rein in’ continues PIE *yem- ‘hold, restrain’ (cf. Latin iugum ‘yoke’ is different root, but the controlling/yoking semantic field is close; more direct: Sanskrit yama/yoga formation reflects archaic control semantics). The ‘arya-’ complex is Indo-Iranian and central to comparative myth of the ‘noble/ordered’ community.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks an inner polity: the powers of distribution (Bhaga), plenitude (Purandhi), and noble cohesion (Aryaman) must agree so that satya and su-yama can be lived, not merely spoken—hence śaṃsa becomes an instrument of realized truth.
Purify speech and intention: let the inner word (śaṃsa) arise from truth and right governance; invite abundance that can be held and ordered (Purandhi).
Viśuddha (speech-truth) with support from Anāhata (harmony/Aryaman)
Bhrāmarī (gentle humming) 5 rounds to calm speech-centers, then chant once; feel resonance in throat and heart.
Clear, benevolent, socially and inwardly harmonized.
Practice ‘truthful affirmation’: after chanting, state one simple satya-aligned intention. Observe whether the body relaxes—if not, refine the intention until it becomes su-yama (well-reined).
Benedictive refrain with recurring ‘śaṃ’; exact svara requires śākala accent marks.
Keep the alternation ‘śaṃ no… śam u naḥ…’ clearly differentiated; emphasize long vowels: rāyaḥ, aryamā, purujātaḥ.
bha-gaḥ: voiced bh, light visarga, śaṃ-so: nasal in śaṃ, dental s, pu-raṃ-dhiḥ: anusvāra before dh, light visarga, sat-ya-sya: clear t+y cluster, su-ya-ma-sya: keep y distinct, not ‘sujama’, a-rya-mā: roll r lightly, long ā
Gentle, blessing-like, with clear diction in the throat region.
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