Rig Veda 9.105.4: Mandala 9, Sukta 105, Mantra 4
Sukta 9.105
- Devata
- Soma
- Rasa
- Adbhuta (wonder) and Shanta (peace)
गोमन्न इन्दो अश्ववत्सुतः सुदक्ष धन्व । शुचिं ते वर्णमधि गोषु दीधरम् ॥
gómanna indo áśvavatsutáḥ sudakṣa dhanva | śúciṃ te várṇam ádhi góṣu dīdharam ||
हे इन्दु, अब तुम निकल के आओ और हमारे पास लाओ, गायें और घोड़े, यानी ज्ञान की किरणें और ताकत। तू जो काम में एक्सपर्ट है, मैं तेरी चमक को पकड़ के उसे किरणों पे सही जगह सेट कर देता हूँ।
Word by Word
- गोमान्
- rich in cows, cow-possessingAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (सम्बोधनस्य) / कर्तृ-विशेषणRoot गोमन् (प्रातिपदिक) < गो + -मन्
- नः
- of us / ourPronounषष्ठी (gen.), बहुवचन (enclitic)Role सम्बन्ध (possessive)Root अस्मद् (सर्वनाम)
- इन्दो
- O Indu (Soma)Nounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्दु (प्रातिपदिक)
- अश्ववत्
- with horses; horse-richAdjectiveनपुंसकलिङ्गे अव्ययीभाववत् क्रियाविशेषण-प्रयोगः (अव्ययवत्)Role क्रियाविशेषण (फल/गुण)Root अश्ववत् (प्रातिपदिक) < अश्व + -वत्
- सुतः
- pressed, expressed (Soma)Participle (Adjective)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (इन्दोः) / कर्तृ-विशेषणRoot √सु (सुनोति) + क्त (PPP) → सुत
- सुदक्ष
- O well-skilled / very ableAdjectiveपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (इन्दोः विशेषणम्)Root सुदक्ष (प्रातिपदिक) < सु- + दक्ष
- धन्व
- O bowman / O archer (epithet)Nounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (इन्दोः)Root धन्वन्/धन्व (प्रातिपदिक; voc. धन्व)
- शुचिम्
- bright, pureAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot शुचि (प्रातिपदिक)
- ते
- yourPronounषष्ठी (gen.), एकवचन (enclitic)Role सम्बन्ध (possessive)Root युष्मद् (सर्वनाम)
- वर्णम्
- color, lustreNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (शुचिम् वर्णम् = object)Root वर्ण (प्रातिपदिक)
- अधि
- upon, overIndeclinableअव्यय; ‘upon/over’Role अधिकारण-निर्देशक (locative-governor)Root अधि (उपसर्ग/अव्यय)
- गोषु
- among/on the cowsNounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole अधिकारणRoot गो (प्रातिपदिक)
- दीधरम्
- I have placed / I have setVerbलिट् (परस्मैपद), उत्तमपुरुष, एकवचनRole कर्तृ (अहम्)Root √धृ (धरति) with reduplication (Vedic perfect) → दिधर-/दीधर-
Sandhi Notes
- पदच्छेदः: गोमान् नः इन्दो अश्ववत् सुतः सुदक्ष धन्व । शुचिम् ते वर्णम् अधि गोषु दीधरम् ॥ 1) गोम॑न्न = गोमान् (m.nom.sg) with final -न् before following नः (external sandhi). 2) इन्दो॒ = इन्दो (voc.sg of इन्दु). 3) अश्व॑वत्सु॒तः = अश्ववत् + सुतः (t-sandhi: final -त् + initial स- → त्स). 4) वर्ण॒मधि॒ = वर्णम् + अधि (m+a sandhi). 5) दीधरम् is Vedic perfect (लिट्) 1sg of √धृ with reduplication
- used here with sense ‘I set/placed’
The meaning
Outer meaning
The pressed Soma (Indu) is invoked to come with abundance of “cows and horses”; the singer establishes Soma’s pure color/radiance upon the cows.
Inner meaning
Soma as the purified Ananda-consciousness is asked to bring plenitude of inner riches: “cows” as illuminative rays of knowledge and “horses” as swift vital energies for effective action. The seer then “sets” Soma’s śuci varṇa (pure luminous vibration) upon the rays—stabilizing the light in the field of consciousness so knowledge does not flicker but becomes a steady seeing.
Universal truth
When bliss-consciousness is distilled (pressed/purified) and directed, it naturally increases both clarity (light/knowledge) and capacity (energy/power). The work is not only to receive illumination but to fix it—make the higher light stable in the instruments of cognition.
Themes
Soma-ritual, Spiritual wealth (Rayi), Light-rays (Go), Dynamic force (Aśva), Purity and radiance
The seer
- Other hymns
- Rig Veda Book 9 (Soma Pavamāna hymns, adjacent verses 9.105.1-7)
Family tradition
Soma Pavamāna corpus (Book 9) is largely associated with specialized Soma-poets; the verse functions as a practical mantra of inner purification and illumination.
Significance
The anonymity emphasizes the impersonal Vedic seeing: the mantra serves as a universal method—receive Soma (ānanda), then fix its purity as stable illumination in the mind’s rays.
The deity
- Devata
- Soma (Indu), as Pavamāna (the Purifier)
- Epithets
- Indu, Suta (pressed), Śuci-varṇa (pure-radiant), Su-dakṣa (well-skilled)
- Related deities
- Indra, Agni, Uṣas, Sūrya
Cosmic role
Soma is the nectar of immortality that purifies the worlds, strengthens the gods, and sustains the ascent toward Svar (the luminous world).
Inner power
Ananda that refines perception, brightens thought, and energizes the will; it turns scattered insights into a coherent, stable seeing.
In ritual
Where it is used
Soma pressing and purification (Pavamāna) recitation during Soma-yajña sequences
गोम॑न्न इन्दो॒ अश्व॑वत्सु॒तः सु॑दक्ष धन्व । शुचिं॑ ते॒ वर्ण॒मधि॒ गोषु॑ दीधरम् ॥
गोऽम॑त् । नः॒ । इ॒न्दो॒ इति॑ । अश्व॑ऽवत् । सु॒तः । सु॒ऽद॒क्ष॒ । ध॒न्व॒ । शुचि॑म् । ते॒ । वर्ण॑म् । अधि॑ । गोषु॑ । दी॒ध॒र॒म् ॥
go-mat | naḥ | indo iti | aśva-vat | sutaḥ | su-dakṣa | dhanva | śucim | te | varṇam | adhi | goṣu | dīdharam
Flowing and directive—suited to ‘driving/bringing’ and ‘establishing’ motions in the verse.
Supports a sense of inward gathering: first an invocation of abundance, then a settling/placing of radiance—experienced as stabilization of light.
- इन्दु (indu)
- Literal: Soma-drop; bright one. Symbolic: Purified bliss-consciousness (ānanda) that clarifies and empowers the being
- सुत (suta)
- Literal: pressed out. Symbolic: Extracted/filtered essence of experience turned into conscious offering and power
- गोमत् (gomat)
- Literal: having cows. Symbolic: Abounding in rays of knowledge/illumination
- अश्ववत् (aśvavat)
- Literal: having horses. Symbolic: Abounding in swift vital energies and powers of execution
- सु-दक्ष (su-dakṣa)
- Literal: well-skilled, capable. Symbolic: Right discrimination and effective inner craftsmanship in sādhanā
- शुचि वर्ण (śuci varṇa)
- Literal: pure color/lustre. Symbolic: Stainless radiance—clarity of consciousness and luminous vibration
- गोṣu (goṣu)
- Literal: upon/in the cows. Symbolic: In the rays—within the illuminations of the mind
- दीधरम् (dīdharam)
- Literal: I placed/held firmly. Symbolic: Stabilizing the descent: making light steady in the cognitive field
Soma Pavamāna praise requesting ‘wealth’ (rayi) in symbolic forms (go/aśva) and stabilization of Soma’s purity/radiance in the rite and the practitioner.
During Soma filtration/flow (pavamāna stage), when the pressed juice is made fit for Indra and the gods
Chanting to accompany pressing, straining, and offering; inwardly, a call to bring illumination and energy and to fix purity in the mind
Use as a meditation-chant for ‘stabilizing insight’: invoke clarity (go) and force (aśva), then sit to ‘place’ the pure radiance steadily in awareness.
go-mat ‘possessing cows’ → in inner reading, ‘possessing rays/illumination’ (go from √gā/√gam with Vedic semantic extension ‘ray, light’); aśva-vat ‘possessing horses’ (aśva as dynamic force); su-dakṣa ‘good in dakṣa’; varṇa ‘color/radiance’ from √vṛ ‘to cover/choose’ with developed sense ‘appearance, hue’; dīdharam from √dhṛ ‘hold, support’ (reduplication indicates intensity/firm establishment).
rayi as fullness of being (expressed as go/aśva), stabilization of light (dhṛ) as establishment in Ṛta, purity (śuci) as condition for truth-consciousness
The act of ‘placing’ Soma’s śuci varṇa upon the rays images R̥ta as stability of higher light in the mental order.
Śuci varṇa indicates truth-consciousness free from mixture (amṛta-quality).
Illumination becomes formative: light established in the ‘cows’ generates a more ordered inner world.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent to Svar through Soma’s Ananda and Indra’s illumination.
Pressed Soma = distilled bliss; cows = rays of knowledge; horses = dynamic energies; pure color = clarified consciousness established in the instruments of knowing.
- What is the primary Vedic 'mythologem' present in this verse?
- The bestowal of ‘cows and horses’ by Soma—classically wealth, but mythically the recovery/possession of light (cows as rays) and force (horses as energies). The poet ‘sets’ Soma’s pure radiance upon the cows: the light is fixed into the illumined faculties, enabling stable knowledge rather than fleeting inspiration.
- How does the linguistic structure reflect Proto-Indo-European roots?
- aśva ‘horse’ is a classic IE inheritance (Latin equus, etc., with phonological differences), central to IE poetic symbolism of speed/force. √dhṛ ‘hold’ has broad IE cognacy (Greek thér- in semantic vicinity is debated; clearer is the widespread ‘support/hold’ root family). madhu/go imagery participates in shared Indo-European ‘wealth-light’ metaphors, though Vedic ‘go = ray’ is a distinct Indo-Iranian poetic specialization.
- What is the relationship between the Rishi and the Devata here?
- The rishi does not merely ask for gifts; he performs an inner act: he ‘establishes’ Soma’s śuci-varṇa (pure radiance) upon the goṣu (rays/faculties). The deity responds by ‘driving’ abundance (gomat, aśvavat) toward the practitioner—illumination and force as reciprocal fruits of consecrated receptivity.
Stabilizing luminous clarity: ‘place the pure radiance upon the rays’—hold steady awareness in the illumined mind.
ājñā (clarity/seeing) and sahasrāra (descent of pure light)
Nadi-śodhana or slow inhalation with mental ‘drawing in’ of Soma, exhalation to ‘set’ the light steadily (brief kumbhaka if comfortable).
From inspired uplift to settled, luminous equanimity (steady jyoti).
Begin with a felt sense of sweetness/brightness (Soma). Invoke ‘go’ as clear ideas and ‘aśva’ as readiness to act. Then practice dhāraṇā: keep attention on a single luminous point until the mind’s rays stop scattering.
Not fully derivable here without the Śākala svara notation; chant with standard Rigvedic three-tone awareness (udātta high, anudātta low, svarita falling) and keep the cadence even.
Lean lightly on vocatives and imperatives: ‘índo’ (address), ‘dhánva’ (drive), and the settling phrase ‘ádhi góṣu dī́dharam’ as a firm conclusion.
(goman na): keep the nasal ‘n’ clear before ‘naḥ’ sense; avoid over-merging, (indo): short ‘i’, dental ‘d’, (aśvavat): ‘śv’ cluster clean; final ‘t’ crisp, (śuciṃ): palatal ‘ś’, anusvāra as light nasalization, (varṇam): retroflex ‘ṇ’, ṣu (goṣu): ‘ṣ’ retroflex; ‘go’ long ‘o’
Bright, steady, slightly resonant (as if ‘placing’ light).
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