
Sukta 9.72
Soma-Pavamāna tradition (Book 9).
Soma Pavamāna.
Likely Jagatī (to be metrically confirmed).
Is mantra mein Soma Pavamana ki tareef hai jo dhoodh mein dho kar saaf hota hai. Soma ko dabakar bartan mein dalte hain aur woh chamakne lagta hai. Yeh Soma humari baat aur soch ko jagata hai. Yeh Rta ki jagah zindagi ko naya karta hai. Soma pujari ko dhan aur sukh deta hai. Isliye Soma ko shakti ke roop mein mana jaata hai.
Mantra 1
हरिं मृजन्त्यरुषो न युज्यते सं धेनुभिः कलशे सोमो अज्यते । उद्वाचमीरयति हिन्वते मती पुरुष्टुतस्य कति चित्परिप्रियः ॥
Soma ko saaf kiya ja raha hai. Jaise lal ghoda kaam mein lagaya jata hai, waise yeh bhi lagaya gaya hai. Doodh ke saath isse kalash mein dala ja raha hai. Yeh apne bartan mein taiyaar ho raha hai. Yeh shabd upar uthata hai aur soch ko chalata hai. Jo bahut log taareef karte hain, woh uska khaas ban jaata hai.
Mantra 2
साकं वदन्ति बहवो मनीषिण इन्द्रस्य सोमं जठरे यदादुहुः । यदी मृजन्ति सुगभस्तयो नरः सनीळाभिर्दशभिः काम्यं मधु ॥
Bahut rishi mil ke baat karte hain jab Soma ko Indra ke liye taiyaar karte hain. Jab takat wale log isse saaf karte hain, das behnein saath mein kaam karti hain. Tab yeh meetha ras banta hai jo sabko pasand aata hai.
Mantra 3
अरममाणो अत्येति गा अभि सूर्यस्य प्रियं दुहितुस्तिरो रवम् । अन्वस्मै जोषमभरद्विनंगृसः सं द्वयीभिः स्वसृभिः क्षेति जामिभिः ॥
Yeh thakta nahi hai, aage badhta rehta hai. Sooraj ki taraf jaata hai, uske paas. Uske peeche wala usse khush rakhta hai. Yeh apni do behno ke saath rehta hai, jo apne jaisi hain.
Mantra 4
नृधूतो अद्रिषुतो बर्हिषि प्रियः पतिर्गवां प्रदिव इन्दुॠत्वियः । पुरंधिवान्मनुषो यज्ञसाधनः शुचिर्धिया पवते सोम इन्द्र ते ॥
Log Soma ko dhotey hain aur patthar se nichodte hain. Yeh pyara ras puja ke sthan par bahata hai. Yeh roshni ka malik hai, aasman mein chalta hai, puja ke kaam ka hai. Yeh insaan ki bhala karta hai, yagya ko poora karta hai. Yeh bilkul saaf hai, acchi soch ke saath. Soma, Indra ke liye bah raha hai.
Mantra 5
नृबाहुभ्यां चोदितो धारया सुतोऽनुष्वधं पवते सोम इन्द्र ते । आप्राः क्रतून्त्समजैरध्वरे मतीर्वेर्न द्रुषच्चम्वोरासदद्धरिः ॥
Log apne haath se Soma ko nichodte hain. Woh dhaara mein bahata hai, apni marzi se, khushi se. Indra ke liye yeh bah raha hai. Tune yagya mein sabki ichcha aur shakti jodi hai. Jaise chidiya apne ghonsle mein aake baithti hai, waise hi yeh peela ras bowl mein aake baithta hai.
Mantra 6
अंशुं दुहन्ति स्तनयन्तमक्षितं कविं कवयोऽपसो मनीषिणः । समी गावो मतयो यन्ति संयत ऋतस्य योना सदने पुनर्भुवः ॥
Rishi log us chamakte hue roshni ko dudh ki tarah nichodte hain. Yeh kabhi khatam nahi hota, goonjta rehta hai. Yeh log bahut samajhdar hain, accha kaam karte hain. Roshni aur soch saath-saath chalti hai, sahi dhang se. Sachai ke paas jaate hain, us jagah jahan nayi shuruwat hoti hai.
Mantra 7
नाभा पृथिव्या धरुणो महो दिवोऽपामूर्मौ सिन्धुष्वन्तरुक्षितः । इन्द्रस्य वज्रो वृषभो विभूवसुः सोमो हृदे पवते चारु मत्सरः ॥
Soma dharti ka nabhi hai, aasman ko pakad ke rakhta hai. Paani ki lehron mein, nadiyon mein yeh bah raha hai. Yeh Indra ki vajra hai, ek taakat wala bail hai. Dil mein yeh saaf ho ke bah raha hai aur khushi deta hai.
Mantra 8
स तू पवस्व परि पार्थिवं रजः स्तोत्रे शिक्षन्नाधून्वते च सुक्रतो । मा नो निर्भाग्वसुनः सादनस्पृशो रयिं पिशङ्गं बहुलं वसीमहि ॥
Hey Soma, poori dharti par bah. Humein sikhna hai kaise gaana gaayein. Humein dhan se door mat karna. Humein bada dhan mil jaye, bahut saara.
Mantra 9
आ तू न इन्दो शतदात्वश्व्यं सहस्रदातु पशुमद्धिरण्यवत् । उप मास्व बृहती रेवतीरिषोऽधि स्तोत्रस्य पवमान नो गहि ॥
Hey Indu, hamare paas aa. Sau gift laa, hazar gift laa. Ghode ki taakat laa, gaay-bail laa, sona laa. Badi daulat hamare paas laa. Hey Pavamana, hamare gaane par aa ja.
The hymn opens with the vivid ritual image of Soma being cleansed and poured with milk into the jar, likened to a tawny steed yoked to its work.
It expands Soma’s identity from ritual liquid to inspired power: he raises speech, impels thought, and is ‘milked’ by seers as an inexhaustible, thunderous beam; all movements converge toward the womb of Ṛta.
Soma’s flow is invoked to circle and pervade the earthly realm while educating the hymn and empowering the worker—granting access to the ‘seats of abundance’ without deprivation.
The hymn settles into a protective petition: do not cut us off from treasure; may we possess tawny, manifold plenitude—wealth, fullness, and renewed becoming.
ud vācam īrayati (he lifts up the word)
ṛtasya yonā (womb of Ṛta)
स तू पवस्व परि पार्थिवं रजः स्तोत्रे शिक्षन्नाधून्वते च सुक्रतो । मा नो निर्भाग्वसुनः सादनस्पृशो रयिं पिशङ्गं बहुलं वसीमहि ॥It praises Soma as he is purified through the filter and poured into the vessel with milk, and it asks him to inspire the worshipper and grant abundance.
In Vedic symbolism, purified Soma is not only a ritual drink; he is also the power that awakens inspired speech (vāc) and sets the mind’s insight (matī) in motion.
It refers to the source or seat of cosmic truth and order (Ṛta), where life and right becoming are renewed; the hymn says Soma leads energies and thoughts toward that renewing center.
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