Rig Veda 6.49.15: Mandala 6, Sukta 49, Mantra 15
Sukta 6.49
नु नो रयिं रथ्यं चर्षणिप्रां पुरुवीरं मह ऋतस्य गोपाम् । क्षयं दाताजरं येन जनान्त्स्पृधो अदेवीरभि च क्रमाम विश आदेवीरभ्यश्नवाम ॥
nú no rayíṃ rathyáṃ carṣaṇiprā́ṃ puruvī́raṃ mahá ṛtásya gopā́m | kṣáyaṃ dātā́jaram yéna jánān spṛ́dho ádevīr abhí ca kramāma víśa ā́devīr abhí aśnavāma ||
บัดนี้ ขอทรงประทานความอุดมแห่งทรัพย์ที่แล่นดุจรถศึก นำพาประชาชน อุดมด้วยวีรพลังมากมาย—ยิ่งใหญ่ เป็นผู้พิทักษ์แห่งฤตะ (ṛta) คือระเบียบสัจธรรม. ขอทรงประทานที่พำนักอันมั่นคง ไม่เสื่อมสลาย; ด้วยสิ่งนั้น ขอให้เราก้าวข้ามหมู่ศัตรูผู้ไร้เทพ และไปถึงหมู่ชนผู้สังกัดฝ่ายเทพทั้งหลาย.
Concluding boon-request in a multi-deity hymn; used to seal the rite with requests for rāyí, kṣaya, and victory over hostile forces.
Ṛta (truth-order) guarded, Rāyí as plenitude, Polarities: ādevīḥ vs adevīḥ
Explicit: the sought plenitude is ‘ṛtasya gopā’—prosperity safeguarded by truth and right law.
Undecaying dwelling indicates stable satya-based consciousness not shaken by surface movements.
From right order arises stable habitation; from stable habitation arises victorious expansion into a higher collective.
Dharma/Ṛta-centered integral spirituality; prosperity as instrument of truth-realization.
Chariot = progressive force of sādhanā; dwelling = stable inner poise; stride = stepwise growth beyond resistance; gopā = truth-protecting discernment.
- What is the primary Vedic 'mythologem' present in this verse?
- The crossing beyond hostile powers into the god-aligned community, under the protection of ṛta. The ‘chariot-like rāyí’ is the dynamic plenitude that carries the seeker forward; the mythic battle becomes an inner stride beyond divisive, non-divine forces.
- How does the linguistic structure reflect Proto-Indo-European roots?
- kṣaya from √kṣi ‘dwell’ relates to PIE *tḱey-/*ḱei- ‘to lie, settle’ (broadly ‘reside’ semantics). gopā uses √pā ‘protect’ (PIE *peh₂- ‘to protect, pasture’), showing inherited pastoral-protection vocabulary repurposed for guarding ṛta.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks for rāyí and kṣaya as conditions of spiritual life: progressive force and stable abode in truth. The devas are invoked as guardians of ṛta who enable the human to overstep ‘adevī’ hostilities and to arrive at ‘ādevī’ harmonies—faculties living in divine consent.
Seal the practice: invoke dynamic plenitude that serves truth; establish an inner ‘home’ that does not decay; step beyond ungodly impulses into divine alignment.
manipura
Brisk 3 cleansing breaths, then steady diaphragmatic breathing; on ‘kramāma’ feel a deliberate forward step with the exhale.
Confident, organized will; stable inner security; readiness for right action in the world.
Chant at the end of sādhanā; visualize a chariot of light carrying your faculties in harmony; affirm a quiet inner dwelling; then mentally ‘step beyond’ one specific resistance (spṛdh) and dedicate the gained force to ṛta.
Tri-svara; keep strong udātta on key nouns (rayiṃ, ṛtasya, kṣayam) per tradition; maintain concluding firmness.
Let the first half be expansive (asking for rāyas), then tighten articulation on the ‘crossing beyond’ segment (spṛdho adevīḥ) to convey victory.
(carṣaṇiprām): vocalic ṛ; retroflex ṣ; long ā at end, (puruvīram): long ī, (ṛtasya): short vocalic ṛ, crisp dental t, (kṣayam): ‘kṣ’ clear, not ‘kh’, (adevīḥ): long īḥ; do not add extra vowel before v, (abhy aśnavāma): ‘bhy’ cluster; ś palatal
Resolute and sealing; slightly stronger volume in the third pāda, then calm assurance in the last.
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