Rig Veda 1.108.6: Mandala 1, Sukta 108, Mantra 6
Sukta 1.108
- Rishi
- Parucchepa Daivodāsi
- Devata
- Indrāgnī
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
यदब्रवं प्रथमं वां वृणानोऽयं सोमो असुरैर्नो विहव्यः । तां सत्यां श्रद्धामभ्या हि यातमथा सोमस्य पिबतं सुतस्य ॥
yád ábravaṃ prathamáṃ vāṃ vṛṇānó ’yáṃ sómo ásuraiḥ no vi-hávyāḥ | tā́ṃ satyā́ṃ śraddhā́m abhí ā́ hí yātam áthā sómasya pibatam sutásya ||
मैंने पहले कहा था कि यह सोम रस हमारे लिए है, किसी और के लिए नहीं। मैंने तुम दोनों को चूज़ किया था। अब सच्चे दिल से आओ और यह सोम रस पियो। मेरा भरोसा है तुम पर।
Word by Word
- यत्
- when; that whichIndeclinableसम्बन्ध/काल-निर्देशक अव्यय (यदा/यत् = when/that which)Role Adhikaraṇa (काल/सम्बन्ध)Root यद्
- अब्रवम्
- I spokeVerbलुङ् (अorist), उत्तमपुरुष, एकवचन, परस्मैपदRole Kriyā (मुख्य क्रिया)Root ब्रू (ब्रवीति)
- प्रथमम्
- first; at firstAdjectiveनपुंसकलिङ्ग, द्वितीया/प्रथमा, एकवचन (क्रियाविशेषणवत् ‘firstly’)Role Kriyā-viśeṣaṇaRoot प्रथम (प्रातिपदिक)
- वाम्
- of/for you twoPronounषष्ठी/द्वितीया, द्विवचन (enclitic)Role Sampradāna/संबन्ध (to/for you two)Root युष्मद्
- वृणानः
- choosing; selectingParticipleवर्तमान कृदन्त (शतृ), प्रथमा, एकवचन, पुंलिङ्गRole Kartā (क्रियाविशेषण-सम्बद्धः कर्ता)Root वृ (वृणोति) / √वृ (choose)
- अयम्
- thisPronounप्रथमा, एकवचन, पुंलिङ्गRole Kartā (वाक्ये विषयः)Root इदम्
- सोमः
- Soma (the pressed drink/deity)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot सोम (प्रातिपदिक)
- असुरैः
- by/with the AsurasNounपुंलिङ्ग, तृतीया, बहुवचनRole Karaṇa/सहकारक (by/with the Asuras)Root असुर (प्रातिपदिक)
- नः
- for us; ourPronounषष्ठी/द्वितीया, बहुवचन (enclitic)Role Sampradāna/संबन्ध (for us/our)Root अस्मद्
- विहव्यः
- to be specially invoked/entreated; worthy of special callingAdjectiveपुंलिङ्ग, प्रथमा, एकवचन; ‘विशेष-आह्वेय/विशेष-हव्य’ (Vedic epithet)Role Kartṛ-viśeṣaṇa (सोमस्य विशेषणम्)Root वि-हव्या (प्रातिपदिक) < √ह्वे (call) / हवि-सम्बन्ध
- ताम्
- that (her/it)Pronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot तद्
- सत्याम्
- trueAdjectiveस्त्रीलिङ्ग, द्वितीया, एकवचनRole Karma-viśeṣaṇaRoot सत्य (प्रातिपदिक)
- श्रद्धाम्
- faith; trustNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot श्रद्धा (प्रातिपदिक)
- अभ्या
- towards; untoIndeclinableउपसर्गवत्/अव्यय; ‘towards, unto’ (Vedic: often with motion verbs)Role Adhikaraṇa/दिशा-निर्देशRoot अभि (उपसर्ग/अव्यय)
- हि
- indeed; forIndeclinableनिपात (emphatic/causal particle)Root हि (निपात)
- यातम्
- come (you two)!Verbलोट् (imperative), मध्यमपुरुष, द्विवचन, परस्मैपदRole Kriyā (आह्वान-क्रिया)Root या (याति)
- अथ
- thenIndeclinableक्रम/अनन्तर-निर्देशक अव्ययRoot अथ (अव्यय)
- सोमस्य
- of SomaNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root सोम (प्रातिपदिक)
- पिबतम्
- drink (you two)!Verbलोट् (imperative), मध्यमपुरुष, द्विवचन, परस्मैपदRole KriyāRoot पा (पिबति)
- सुतस्य
- of the pressed (Soma)Adjectiveपुंलिङ्ग/नपुंसक, षष्ठी, एकवचन; ‘pressed (Soma)’Role सम्बन्ध (सोमस्य विशेषण-सम्बन्धः)Root सुत (ppp of √सु ‘press/express’)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolution): यद् + अब्रवम् + प्रथमम् + वाम् + वृणानः + अयम् + सोमः + असुरैः + नः + विहव्यः । ताम् + सत्याम् + श्रद्धाम् + अभि + आ + हि + यातम् + अथ + सोमस्य + पिबतम् + सुतस्य । Notes: (1) ‘वृणा॒नो॒ऽयं’ = वृणानः + अयम् (अः + अ → ’ (avagraha) with sandhi). (2) ‘सोमो असुरैः’ is essentially सोमः + असुरैः (visarga before vowel often shown as ओ in saṃhitā: सोमो). (3) ‘अभ्या हि’ reflects Vedic usage: अभि + आ (directional intensification) written together as ‘अभ्या’
- then हि. (4) Accents in saṃhitā are not fully preserved in the padapāṭha-style segmentation above
- words are given in unaccented citation form
The meaning
Outer meaning
When first choosing you I proclaimed: ‘This Soma is to be invoked for us, not to be diverted by hostile powers.’ Come to that true faith; then drink the pressed Soma.
Inner meaning
The rishi asserts a foundational resolve: the inner Soma (delight of consciousness) is for the soul’s ascent and must not be ‘called away’ by asuric forces—powers of division, ego, desire, and falsehood that hijack delight into lower enjoyment. The protection is satyā śraddhā—true faith: a luminous trust aligned with truth. Indra-Agni are invited to enter that faith in the seeker, sealing the offering from inner adversaries; then Soma can be safely assimilated as strength for transformation.
Universal truth
Delight is a spiritual power that can be misappropriated by lower impulses. Only when faith is true—aligned with truth and right will—does joy become liberating rather than binding.
Themes
Consecration of intention, Protection of the offering, Truth-faith invocation, Soma-ritual
The seer
- Rishi
- Parucchepa Daivodāsi
- Other hymns
- RV 1.108.1, RV 1.108.2, RV 1.108.3, RV 1.108.4, RV 1.108.5
Family tradition
A line emphasizing protection of the sacrifice from hostile claimants—psychologically, guarding the inner offering from ego and desire.
Significance
Defines a crucial yogic safeguard: delight must be held by true faith, otherwise lower forces seize it. The seer makes śraddhā a living field for the divine descent.
The deity
- Devata
- Indrāgnī
- Epithets
- protectors against asuric diversion (contextual), soma-drinkers (contextual)
- Related deities
- Soma, Varuṇa (truth/order), Mitra (faithful alliance)
Cosmic role
Indra-Agni defend the sacrifice and ensure Soma reaches its rightful recipients; they repel hostile powers and establish truth-force in the rite.
Inner power
Guardianship of consciousness: they secure the delight-energy from being siphoned into lower movements, anchoring it in satya-śraddhā.
In ritual
Where it is used
Soma offering with protective intent—asserting Soma not to be claimed by hostile forces; invitatory to Indra-Agni
यदब्र॑वं प्रथ॒मं वां॑ वृणा॒नो॒३॒॑ऽयं सोमो॒ असु॑रैर्नो वि॒हव्य॑: । तां स॒त्यां श्र॒द्धाम॒भ्या हि या॒तमथा॒ सोम॑स्य पिबतं सु॒तस्य॑ ॥
यत् । अब्र॑वम् । प्र॒थ॒मम् । वा॒म् । वृ॒णा॒नः॑ । अ॒यम् । सोमः॑ । असु॑रैः । नः॒ । वि॒ऽहव्यः॑ । ताम् । स॒त्याम् । श्र॒द्धाम् । अ॒भि । आ । हि । या॒तम् । अथ॑ । सोम॑स्य । पि॒ब॒त॒म् । सु॒तस्य॑ ॥
yat | abravam | prathamam | vām | vṛṇānaḥ | ayam | somaḥ | asuraiḥ | naḥ | vi-havyaḥ | tām | satyām | śraddhām | abhi | ā | hi | yātam | atha | somasya | pibatam | sutasya
44
4 × 11
Declarative and protective; first half asserts a vow, second half invites descent and consummation.
Builds inner resolve and boundary; stabilizes faith so delight becomes safe and strengthening.
- वृणानः (vṛṇānaḥ)
- Literal: choosing. Symbolic: deliberate consecration—turning toward higher powers
- असुरैः (asuraiḥ)
- Literal: by Asuras (hostile powers). Symbolic: forces of egoic division, falsehood, vital desire that divert spiritual energy
- विहव्यः (vihavyaḥ)
- Literal: to be invoked away/contested; not to be called off. Symbolic: not to be diverted from the soul’s purpose; safeguarded offering
- सत्याम् (satyām)
- Literal: true. Symbolic: aligned with the Real; truth-consciousness in intention
- श्रद्धाम् (śraddhām)
- Literal: faith, trust. Symbolic: soul’s consenting confidence that opens the being to divine action
- अभि आ हि यातम् (abhy ā hi yātam)
- Literal: come hither toward. Symbolic: descend/enter into the established faith-state
- सोमस्य सुतस्य (somasya sutasya)
- Literal: of Soma pressed. Symbolic: delight distilled by inner pressure (tapas, concentration)
Protective framing of Soma: affirming rightful claim of the sacrificer against counter-powers; then invitation to drink.
When safeguarding the rite/oblation; moments of declaring intention and exclusive dedication
Verbal consecration (saṅkalpa-like) + invitation + Soma drinking
Use when pleasure/desire threatens to hijack spiritual practice: re-consecrate joy to truth, invoke clarity and will, then rest in clean delight.
śraddhā = śrat ‘truth/heart’ + √dhā ‘to place’: ‘placing the heart upon’—inner assent that makes the truth effective. asura in early RV can mean ‘lordly’ but in this oppositional frame functions as obstructing/diverting powers; vi-havya (-) from √hav/√hū ‘invoke’ with vi- ‘apart’ conveys ‘called away, diverted’—psychologically, the delight-force (Soma) should not be seized by divisive impulses.
Śraddhā (truth-based faith as power), Satya (truth), Adversarial forces (asuric diversion as inner falsehood)
The verse enforces ṛta by preventing misdirection of Soma-energy; right recipients = right order.
Satyā śraddhā is truth-bearing faith—faith that participates in truth, not mere belief.
Conflict between luminous evolution and forces that divert energy; protection of the creative ananda-force.
Vedic psychology of opposition: asuric forces as inner adversaries; faith as a real force-field.
Soma = joy/nectar; Asuras = shadow currents that ‘steal’ energy; faith = protective luminous atmosphere around the heart-mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The contest over Soma: Soma is a coveted power that hostile forces seek to divert. Innerly, the delight/energy of higher consciousness can be seized by lower impulses; therefore the Rishi establishes ‘satyā śraddhā’ as the protective alignment that keeps Soma for the right work.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā ‘place’ in śraddhā continues PIE *dʰeh₁- (put/set). √brū ‘speak’ is Indo-Iranian inherited diction (cf. Avestan bruu-). The compositional use of preverb vi- to mark separation/diversion is a shared IE strategy in verbal aspect.
- What is the relationship between the Rishi and the Devata here?
- The Rishi’s speech-act (‘abravam’) and choice (‘vṛṇānaḥ’) establish a covenant: divine powers are invited on the basis of a truthful intention and faith. The devatā are asked to enter that field of śraddhā, ensuring the offering’s force serves the soul’s progress rather than being dissipated.
Establish satyā śraddhā: a truthful intention that consecrates delight to awakening; invoke Indra-Agni to guard the offering from lower diversion.
Anāhata (śraddhā/faith) with Ājñā (truth-light)
Box breathing (4-4-4-4) to create a ‘sealed’ field; silently affirm truth-intention on the holds.
Protected, luminous, resolute; joy held in purity.
State inwardly: ‘This joy is for truth, not for ego.’ Feel a boundary of light around the heart; invite clarity (Indra) and steady will (Agni); then allow delight to rise and strengthen the being.
Keep the first pāda as a clear proclamation; observe udatta marks carefully on key words like ‘abravam’, ‘somaḥ’, ‘satyām’, ‘śraddhām’ as per the accented Saṃhitā.
Make a slight pause after the quoted declaration to mark consecration; then soften into an inviting tone on ‘tāṃ satyāṃ śraddhām…’.
: yad-a-bra-vam (cluster ‘d-a’), : vṛ-ṇā-no (retroflex ṇ), : a-su-raiḥ (clear aiḥ), : vi-hav-yaḥ (not ‘vihavya’ as one lump), : śrad-dhām (double d, long ā)
Firm at the start, then calm and devotional; maintain clarity on retroflexes (ṭ/ḍ/ṇ/ṣ).
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