Rig Veda 9.113.11: Mandala 9, Sukta 113, Mantra 11
Sukta 9.113
यत्रानन्दाश्च मोदाश्च मुदः प्रमुद आसते । कामस्य यत्राप्ताः कामास्तत्र माममृतं कृधीन्द्रायेन्दो परि स्रव ॥
yátrā́nandāś ca módāś ca múdaḥ pra-múda āsate | kā́masya yátrā́ptāḥ kā́mās tátra mā́m amṛ́taṃ kṛdhī́ndrā́yendo pári srava ||
Donde la dicha y el gozo, el deleite y la exultación toman asiento; donde el deseo (kāma) alcanza sus objetos logrados — allí hazme inmortal. Oh Soma de Indra, fluye alrededor y dentro de nosotros.
Soma pressing/purification; recited to support the ‘delight’ aspect of Soma in the rite and inner ascent.
Ānanda as a plane of being (bliss-consciousness), Transformation of kāma into fulfilment (āpta-kāma), Immortality through stabilized delight
R̥ta is implied as the ‘true objects’ of seeking—fulfillment according to the soul’s law, not ego’s impulse.
‘Āptāḥ kāmāḥ’ suggests satya-kāma: desires transformed into truth-wills that are naturally fulfilled in the true plane.
Ascent to the world/seat of delight; establishing consciousness in the deathless foundation.
Proto-Vedāntic/Upaniṣadic resonance (ānanda and amṛta as ontological realities); compatible with integral yoga psychology (Aurobindo/Kashyap emphasis).
The ‘flow’ is the descent of cool luminous bliss through the nāḍī-like channels of the subtle being, bathing mind and life and seating joy in the heart and crown.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘world of bliss’ motif: a supramental/upper realm where delight is not episodic but seated (āsate). Soma is the mythic vehicle of that realm, granting āpta-kāma—seeking that has reached its true fulfillment.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ās ‘sit’ (āsate) reflects PIE *h₁es-/*h₂eh₁s- ‘sit’ (cf. Lat sedeō from *sed-, related sitting roots; Skt has √sad and √ās with overlapping ‘sit’ semantics). √āp ‘reach’ aligns with PIE *h₂ep- ‘take, reach’ proposed in some etymologies; at minimum it shows a common Indo-Iranian attainment lexeme.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s reciprocity is intimate: Soma is invoked as an inner substance of joy that can ‘seat itself’ in the being. The prayer is for a permanent enthronement of delight, culminating in amṛta—deathlessness as stable consciousness rather than a post-mortem reward.
Stabilize ānanda as a seated state; convert desire into aspiration and rest in the deathless poise.
Sahasrāra/Ājñā (descent of luminous nectar) and Anāhata (seating of joy)
Slow nasal breathing with long exhale on ‘pari srava’; feel a cool stream descending on the inhale and spreading on the exhale.
Quiet, widened awareness with gentle rapture; witness-mind supported by illumined intelligence (Indra).
Before recitation, offer one clear aspiration (kāma purified). During chanting, visualize Soma as a white-gold current; after chanting, sit silently and let joy ‘take its seat’ without seeking objects.
Vedic accents as in Śākala tradition: observe marked udatta/anudatta/svarita (notably in yatrā́nandāś, módāś, múdaḥ, amṛ́taṃ, índrā́yendo).
Let udatta syllables rise clearly; keep anudatta lower and steady; render svarita as a brief fall from the raised tone—especially at word-junctions in the refrain.
Maintain retroflex in kṛdhi with clear ‘ṛ’ vowel, Separate pramuda without over-nasalizing, In ‘indrāyendo’, keep the sandhi smooth: indrāy-endo ( + ), Hold long vowels: ā in ānanda, ī in indrāya (if length per pada reading)
Luminous, flowing, with a ‘streaming’ legato on pari srava.
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