Rig Veda 1.91.3: Mandala 1, Sukta 91, Mantra 3
Sukta 1.91
- Devata
- Soma
- Rasa
- Shanta (peace) and Adbhuta (wonder)
राज्ञो नु ते वरुणस्य व्रतानि बृहद्गभीरं तव सोम धाम । शुचिष्ट्वमसि प्रियो न मित्रो दक्षाय्यो अर्यमेवासि सोम ॥
rājño nú te váruṇasya vratā́ni bṛhád-gabhīráṃ táva soma dhā́ma | śucíṣ tvám asi priyó ná mitró dakṣā́yyo aryamā́iva asi soma ||
شرائعُك هي شرائعُ فارونا الملك؛ واسعٌ عميقٌ مقامُك، يا سوما. أنتَ طاهرٌ؛ محبوبٌ كمِترا؛ جديرٌ بعملِ الدكشا—كأريامَن؛ يا سوما، أنتَ تلك القوّةُ النبيلةُ لِـṛta، الحقّ الكونيّ المنظَّم.
Word by Word
- राज्ञः
- of the kingNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (genitive relation)Root राजन् (प्रातिपदिक) < √राज्
- नु
- now; indeedIndeclinableनिपातRoot नु (निपात)
- ते
- of you; yourPronounषष्ठी; एकवचनRole सम्बन्धRoot त्वद् (सर्वनाम)
- वरुणस्य
- of VaruṇaNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्धRoot वरुण (प्रातिपदिक)
- व्रतानि
- vows; ordinancesNounनपुंसकलिङ्ग; प्रथमा/द्वितीया; बहुवचनRole कर्म (object of implicit ‘know/observe/possess’)Root व्रत (प्रातिपदिक)
- बृहत्
- greatAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचन (धाम्नः विशेषणम्)Role विशेषणRoot बृहत् (विशेषण-प्रातिपदिक) < √बृह्
- गभीरम्
- deepAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचन (धाम्नः विशेषणम्)Role विशेषणRoot गभीर (विशेषण-प्रातिपदिक)
- तव
- of you; yourPronounषष्ठी; एकवचनRole सम्बन्धRoot त्वद् (सर्वनाम)
- सोम
- O SomaNounपुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot सोम (प्रातिपदिक)
- धाम
- abode; station; domainNounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्म/विषय (that which is described)Root धामन् (प्रातिपदिक)
- शुचिष्ट्वम्
- purity; shining cleannessNoun (abstract/quality)नपुंसकलिङ्ग; प्रथमा; एकवचनRole कर्तृ-विशेषण/विधेय (predicate)Root शुचिष्ट्व (प्रातिपदिक; शुचि- + -ष्ट्व)
- असि
- you areVerbलट्; मध्यमपुरुष; एकवचनRole (copula)Root √अस् (भू)
- प्रियः
- dear; belovedAdjectiveपुंलिङ्ग; प्रथमा; एकवचनRole विधेय (predicate)Root प्रिय (विशेषण-प्रातिपदिक)
- न
- like; asIndeclinableनिपातRoot न (उपमा-निपात)
- मित्रः
- MitraNounपुंलिङ्ग; प्रथमा; एकवचनRole उपमान (standard of comparison)Root मित्र (प्रातिपदिक)
- दक्षाय्यः
- fit for skill/efficiency; worthy of dexterityAdjectiveपुंलिङ्ग; प्रथमा; एकवचनRole विधेय (predicate)Root दक्षाय्य (विशेषण-प्रातिपदिक; दक्ष + -आय्य)
- अर्यमेव
- Aryaman indeedNoun + Indeclinableअर्यमन्: पुंलिङ्ग; प्रथमा; एकवचन; एव: निपातRole विधेय (predicate) + अवधारणRoot अर्यमन् (प्रातिपदिक) + एव (निपात)
- असि
- you areVerbलट्; मध्यमपुरुष; एकवचनRole (copula)Root √अस् (भू)
- सोम
- O SomaNounपुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot सोम (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (मुख्य): राज्ञः | नु | ते | वरुणस्य | व्रतानि | बृहत्-गभीरम् | तव | सोम | धाम | शुचिष्ट्वम् | असि | प्रियः | न | मित्रः | दक्षाय्यः | अर्यमन्-एव | असि | सोम । 1) बृहत् + गभीरम् → बृहद्गभीरम् (त्→द् परे घोषे)। 2) अर्यमन् + एव → अर्यमेव (न् लोपः/सन्धिः, ए-आदौ एव-शब्दे संयोगः)। 3) शुचिष्ट्वम् एकपदम् (शुचि + -ष्ट्व प्रत्ययः), सन्धि-समास-रूपेण न विभज्यते।
The meaning
Outer meaning
Soma is praised as embodying the steadfast ordinances (vratāni) of Varuṇa the king; Soma’s dwelling is vast and profound. Soma is pure, dear like Mitra, and fit for dakṣa (right skill/discernment) like Aryaman.
Inner meaning
The bliss-principle (Soma) in the seeker is not a mere emotion but a law-abiding power of consciousness: it naturally aligns with Varuṇa’s inner order (truth-guarding wideness), harmonizes relations like Mitra (clarity, concord, luminous goodwill), and perfects Aryaman’s force (noble aspiration, right arrangement of the journey). When Soma is established, the inner being becomes wide and deep—capable of holding illumination without distortion—and the will (kratu) becomes clean, exact, and effective.
Universal truth
Lasting joy is not lawless excitement; it is purity and ordered truth. When delight is yoked to truth (ṛta) and right relation, it becomes a stable inner kingdom: vast, deep, and capable of right action.
Themes
Soma and ṛta, Purity, Āditya ethics, Inner law
The seer
- Rishi
- Gautama Rāhūgaṇa (traditional for RV 1.91)
- Lineage
- Gautama
- Other hymns
- RV 1.91.1, RV 1.91.2, RV 1.91.4, RV 1.91.5, RV 1.91.6, RV 1.91.7
Family tradition
Gautama lineage noted for hymns of illumination and right order; here Soma is linked with the Aditya-powers (Varuṇa–Mitra–Aryaman) that govern ṛta.
Significance
The seer’s vision presents Soma not only as ecstasy but as a disciplined, truth-guarding Ananda that makes the inner life lawful, harmonious, and capable of right execution.
The deity
- Devata
- Soma (as Ananda characterized by Aditya-qualities)
- Epithets
- śuci (pure), priya (dear), rājan (king), varuṇa-vrata (lawful like Varuṇa), mitra-vat (harmonious like Mitra), aryaman-vat (noble like Aryaman)
- Related deities
- Varuṇa, Mitra, Aryaman, Agni, Indra
Cosmic role
Soma pervades and sustains the worlds as the delight that supports truth-order; it is the sap that makes the gods strong and the sacrifice effective.
Inner power
A purifying delight that widens and deepens consciousness, reconciles parts of the being, and turns discernment into right, luminous action.
In ritual
Where it is used
Soma-stotra context within Soma-yajña / pressing rites (general Soma praise; also adaptable as a contemplative recitation)
राज्ञो॒ नु ते॒ वरु॑णस्य व्र॒तानि॑ बृ॒हद्ग॑भी॒रं तव॑ सोम॒ धाम॑ । शुचि॒ष्ट्वम॑सि प्रि॒यो न मि॒त्रो द॒क्षाय्यो॑ अर्य॒मेवा॑सि सोम ॥
राज्ञः॑ । नु । ते॒ । वरु॑णस्य । व्र॒तानि॑ । बृ॒हत् । ग॒भी॒रम् । तव॑ । सो॒म॒ । धाम॑ । शुचिः॑ । त्वम् । अ॒सि॒ । प्रि॒यः । न । मि॒त्रः । द॒क्षाय्यः॑ । अ॒र्य॒माऽइ॑व । अ॒सि॒ । सो॒म॒ ॥
rājñaḥ | nu | te | varuṇasya | vratāni | bṛhat | gabhīram | tava | soma | dhāma | śuciḥ | tvam | asi | priyaḥ | na | mitraḥ | dakṣāyyaḥ | aryamāiva | asi | soma
Triṣṭubh (probable for this verse in many recensions)
11
4 pādas × 11 syllables (Triṣṭubh cadence)
Grave, spacious, and weight-bearing; suited to declarations of law (vrata) and depth (gabhīra).
Creates a sense of inner wideness and solemn stability, supporting contemplation on truth-order and purified delight.
- सोम (soma)
- Literal: Soma-plant/pressed juice; deity of Soma. Symbolic: Divine Ananda/bliss, immortal delight that clarifies and empowers consciousness
- वरुणस्य व्रतानि (varuṇasya vratāni)
- Literal: Varuṇa’s laws/ordinances. Symbolic: Truth-order and vast ethical-spiritual law that holds the being in harmony (ṛta)
- राज्ञः (rājñaḥ)
- Literal: of the king. Symbolic: Sovereign governance of the inner life by truth
- बृहत् (bṛhat)
- Literal: vast. Symbolic: Wideness of consciousness (bṛhat) capable of universality
- गभीरम् (gabhīram)
- Literal: deep. Symbolic: Depth of inner being; stable foundation beyond surface mind
- धाम (dhāma)
- Literal: abode, seat, luminous station. Symbolic: Plane/state of consciousness where Soma is established
- शुचिः (śuciḥ)
- Literal: pure, bright. Symbolic: Purified substance of mind-life; clarity without mixture
- मित्र (mitra)
- Literal: Mitra (deity of friendship/contract). Symbolic: Power of harmony, luminous goodwill, right relation
- दक्षाय्यः (dakṣāyyaḥ)
- Literal: fit for dakṣa; capable/skillful. Symbolic: Effective discernment and executive intelligence in action
- अर्यमा (aryamā)
- Literal: Aryaman (deity of noble path, fellowship). Symbolic: Noble aspiration, right arrangement of the journey, inner chivalry toward truth
Soma praise emphasizing purity and adherence to ṛta; supports ritual and inner consecration where Soma must be ‘śuci’ and law-abiding (vrata).
During Soma offerings and Soma laudations; also as a daily japa for establishing purity and truth-alignment
Recitation with offering (havis) or mental offering of attention and breath into the ‘Soma’ of inner delight
Use as a meditation mantra to align joy with ethical-spiritual order: recite before work/decision-making to invoke dakṣa (right discernment).
vratá-: ‘vow/law’ from √vṛ ‘to choose/will’ → a chosen fixed rule, hence ‘law of action’ in ṛta. bṛhád ‘vast’ from √bṛh ‘to grow, expand’. gabhīrá ‘deep’ indicates inward profundity. dhā́man: ‘abode/station’ (from √dhā ‘to place’). śúci ‘bright/pure’ connected to shining/purifying. dakṣā́yya: ‘fit for dakṣa’ (capacity/discernment). The verse aligns Soma with Āditya qualities—Varuṇa’s law, Mitra’s friendliness, Aryaman’s noble order—making Soma a carrier of ṛta in delight-form.
Vrata as law of ṛta, Soma’s dhāman as vast/deep consciousness-domain, Āditya triad qualities (Varuṇa-Mitra-Aryaman) internalized, Purity (śuci) as condition for divine delight
Soma is explicitly aligned with Varuṇa’s vratāni—truth-laws that uphold ṛta.
Purity (śuci) and right relation (Mitra) stabilize truth in the being.
The ‘abode’ (dhāma) of Soma as a plane of consciousness that supports the worlds by delight-in-truth.
Proto-Vedāntic and Yogic reading (Aurobindo/Kashyap): Soma as Ananda, Adityas as powers of the Truth-consciousness.
Moon/Soma imagery points to reflective, cool, sustaining Ananda that illumines and orders the mind rather than exciting it.
- What is the primary Vedic 'mythologem' present in this verse?
- The identification of Soma with sovereign ṛta: Soma embodies Varuṇa’s laws, Mitra’s beloved harmony, and Aryaman’s noble order. Mythically, Soma belongs to the realm of cosmic kingship; psychologically, delight becomes lawful, pure, and ethically ordered—a force that deepens and widens consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- rājñáḥ (king) from PIE *h₃rḗǵs (Latin rēx, Celtic rīx). Mitra as Indo-Iranian contract deity lexeme. bṛh- ‘grow’ corresponds to IE growth/expansion roots (cf. English broad is not direct but semantically comparable; Sanskrit bṛhat is an inherited formation).
- What is the relationship between the Rishi and the Devata here?
- The rishi does not ask Soma merely to intoxicate or energize; he recognizes Soma as a disciplined divine power whose delight is governed by vrata (law). By praising Soma as śuci and Āditya-like, the seer seeks an inner delight that is ethically ordered and capable of sustaining the deep and vast dhāman of higher consciousness.
Establish ‘lawful delight’: feel a cool, pure Ananda spreading wide (bṛhat) and deep (gabhīra) while aligning intention with truth.
Anāhata (harmonizing Mitra-quality) and Ājñā (dakṣa/discernment)
Nadi-śodhana or equal breathing (sama-vṛtti) while repeating ‘śuciṣ ṭvam asi’ to purify and steady the mind
Quietly luminous, spacious, ethically aligned joy
Before chanting, recall one area where joy becomes restless; offer it to Varuṇa’s order, then invoke Mitra’s harmony and Aryaman’s noble resolve so delight becomes strength for right action.
Follow the Rigvedic udātta/anudātta/svarita as in the śākhā tradition; key lifts often occur on vocatives like ‘soma’ and emphatic predicates like ‘śuciḥ’.
Keep svarita as a controlled fall; avoid flattening udātta peaks on ‘vratāni’, ‘bṛhat’, ‘gabhīram’.
Hold long vowels clearly: bṛhād (if sandhi), gabhīram, dhāma, Retroflex ṭ in ‘śuciṣ ṭvam’ is crisp; do not merge into dental t, Maintain visarga/ḥ in padapāṭha awareness even if softened in saṃhitā recitation
Steady, dignified, cool-toned resonance (not forceful)
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