Rig Veda 9.86.5: Mandala 9, Sukta 86, Mantra 5
Sukta 9.86
विश्वा धामानि विश्वचक्ष ऋभ्वसः प्रभोस्ते सतः परि यन्ति केतवः । व्यानशिः पवसे सोम धर्मभिः पतिर्विश्वस्य भुवनस्य राजसि ॥
víśvā dhā́māni viśva-cakṣa ṛ́bhvasaḥ pra-bhós te satáḥ pári yanti ketávaḥ | vy-ānaśíḥ pavase soma dhárma-bhiḥ pátir víśvasya bhúvanasya rājasi ||
হে বিশ্বচক্ষু, হে ঋভ্বস্ (মহাশক্তিমান), তোমাৰ সত্য সত্তাৰ কেতৱ (আলোক-ধ্বজা)সমূহে সকলো ধাম (অস্তিত্ব-আসন) আৱৰি ধৰে। হে সোম, তুমি ধৰ্ম (ঋত-নিয়ম)সমূহেৰে নিজকে বিস্তাৰ কৰি প্ৰবাহিত হওঁ; বিশ্ব ভুৱনৰ পতি হৈ তুমি সমগ্ৰ জগতৰ ওপৰত ৰাজত্ব কৰাঁ।
Soma as cosmic sovereign in Pavamāna cycle; used to affirm Soma’s universal pervasion during ritual flow
Sat (true being), Dharma as law that holds (supports ṛta), Universal sovereignty (pati/rāj)
Dharmabhiḥ indicates lawful distribution—delight functioning as ṛta in the system.
Radiances are ‘of sat’: truth-light, not mental glare.
World-ordering by pervasion: the One essence distributes itself to become the Many while remaining sovereign.
Vedantic integralism: sat → cit (vision) → ananda (Soma) governing becoming.
Light-banners = guiding perceptions; flow = continuous movement of ananda; encircling = integral awareness holding all parts together.
- What is the primary Vedic 'mythologem' present in this verse?
- Soma as universal sovereign whose lights encompass all abodes and who distributes himself by dharma (laws of right order). Mythically: the kingly Soma pervades and rules the worlds through luminous signs; psychologically: truth-consciousness organizes and governs the whole being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘being’ lexeme sat (√as ‘be’) is central IE ontology; ‘king/rule’ √rāj is both political and luminous in Indo-Iranian usage. The verse fuses sovereignty with radiance (ketu), a characteristic IE sacral trope where authority is a function of light/truth.
- What is the relationship between the Rishi and the Devata here?
- The rishi acknowledges Soma not only as a ritual drink but as sat—true being—whose ketus illuminate every plane and whose dharmas regulate distribution. The devotee’s reciprocity is assent and alignment: by invoking Soma’s reign, the seeker consents to be ordered by truth-law rather than by desire and confusion.
Pervade the whole body-mind with a single calm delight; let it organize thoughts and impulses by truth-sense.
Sahasrara/Ajna (all-seeing) with whole-body vyāna distribution.
Whole-body breathing: feel inhale rise to crown, exhale spread through limbs (vyāna).
Expansive equanimity with luminous order.
After chanting, scan ‘all dhāmāni’ (body, life, mind, heart) and let one quiet joy-light occupy each; then resolve one action aligned with dharma.
Maintain clear udatta on viśvacakṣa/ketavaḥ/dharmabhiḥ where accented; follow padapāṭha for svarita transitions.
Give spacious pauses at caesura points; keep compounds smooth (viśvacakṣa ṛbhvasaḥ).
: ‘śv’ cluster; ‘cakṣ’ with kṣ conjunct, : vocalic ṛ; ‘bhv’ cluster lightly articulated, : long ā; ‘śiḥ’ with visarga soft, : ‘j’ voiced; short a’s distinct
Broad, steady, resonant; avoid urgency—carry a ‘kingly’ calm.
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