Rig Veda 9.108.14: Mandala 9, Sukta 108, Mantra 14
Sukta 9.108
- Devata
- Soma Pavamāna
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यस्य न इन्द्रः पिबाद्यस्य मरुतो यस्य वार्यमणा भगः । आ येन मित्रावरुणा करामह एन्द्रमवसे महे ॥
yásya na índraḥ píbād yásya marúto yásya vā́ aryamā́ṇā bhágaḥ | ā yénā mitrā́varuṇā kárāmaha éndram ávase mahé ||
इंद्र यह सोम रस को पीता है। मरुत देवता भी पीते हैं। अर्यमन और भग भी इसमें हिस्सा लेते हैं। इस सोम से हम मित्र और वरुण को तैयार करते हैं। इस सोम की मदद से हम इंद्र के पास जाते हैं बड़ी सुरक्षा के लिए।
Word by Word
- यस्य
- of whom/whosePronounपुं/नपुं; षष्ठी; एकवचनRole सम्बन्ध (genitive relation)Root यद् (सर्वनाम-प्रातिपदिक) → य-
- नः
- of us/ourPronounषष्ठी; बहुवचन (enclitic)Role सम्प्रदान/सम्बन्ध (our)Root अस्मद् (सर्वनाम)
- इन्द्रः
- IndraNounपुं; प्रथमा; एकवचनRole कर्तृRoot इन्द्र (प्रातिपदिक)
- पिबात्
- let him drinkVerbलोट् (आज्ञार्थ); परस्मैपद; तृतीयपुरुष; एकवचनRole क्रियाRoot पा (पिबति) धातु
- यस्य
- of whom/whosePronounपुं/नपुं; षष्ठी; एकवचनRole सम्बन्धRoot यद् (सर्वनाम-प्रातिपदिक) → य-
- मरुतः
- the MarutsNounपुं; प्रथमा; बहुवचनRole कर्तृ (समुच्चित)Root मरुत् (प्रातिपदिक)
- यस्य
- of whom/whosePronounपुं/नपुं; षष्ठी; एकवचनRole सम्बन्धRoot यद् (सर्वनाम-प्रातिपदिक) → य-
- वार्यम्
- the choice/excellent (gift/wealth)Adjective (used substantively)नपुं; द्वितीया; एकवचनRole कर्मRoot वार्य (प्रातिपदिक; √वृ/√वर् ‘to choose, desire’ → ‘choice, desirable, excellent’)
- अमणा
- unstinting, ungrudgedAdjectiveनपुं; द्वितीया; एकवचन (वार्यम् इति विशेषणम्)Role कर्म (विशेषण-भाव)Root अमण (प्रातिपदिक; ‘without stint, ungrudging’)
- भगः
- Bhaga (the distributor of fortune)Nounपुं; प्रथमा; एकवचनRole कर्तृ (समुच्चित)Root भग (प्रातिपदिक)
- आ
- hither, forthIndeclinableनिपात (आह्वान/आगमनार्थ)Role क्रियाविशेषणRoot आ (उपसर्ग/निपात)
- येन
- by which/with whichPronounनपुं; तृतीया; एकवचनRole करणRoot यद् (सर्वनाम-प्रातिपदिक) → य-
- मित्रावरुणा
- Mitra and VaruṇaNoun (dual compound)पुं; प्रथमा; द्विवचनRole कर्तृ (समुच्चित)Root मित्र + वरुण (द्वन्द्व-समास)
- करामहै
- let us make/doVerbलोट् (आज्ञार्थ/विधिलिङर्थ-प्रयोगः वैदिके); आत्मनेपद; उत्तमपुरुष; बहुवचनRole क्रियाRoot कृ धातु
- आ
- unto, towardIndeclinableउपसर्ग (सम्प्राप्त्यर्थ)Role क्रियाविशेषणRoot आ (उपसर्ग/निपात)
- इन्द्रम्
- IndraNounपुं; द्वितीया; एकवचनRole कर्म (गमन/आह्वानस्य)Root इन्द्र (प्रातिपदिक)
- अवसे
- for help/protectionNounनपुं; चतुर्थी; एकवचनRole सम्प्रदानRoot अवस् (प्रातिपदिक; ‘help, protection’)
- महे
- greatAdjective (used adverbially/qualifying purpose)पुं/नपुं; चतुर्थी; एकवचन (अवसे इति विशेषणम्)Role सम्प्रदान (विशेषण-भाव)Root मह्/महि (प्रातिपदिक; ‘great’)
Sandhi Notes
- पदच्छेदः: यस्य | नः | इन्द्रः | पिबात् | यस्य | मरुतः | यस्य | वार्यम् | अमणा | भगः | आ | येन | मित्रावरुणा | करामहै | आ | इन्द्रम् | अवसे | महे || 1) इन्द्र: पिबाद् → इन्द्रः पिबात् (विसर्ग-सन्धि; द्/त्-परिवर्तनः)
- 2) वार्यमणा → वार्यम् अमणा (म् + अ- आरम्भे पदविभागः)
- 3) एन्द्रमवसे → आ इन्द्रम् अवसे (ए- = आ + इ- (वृद्धि/सवर्णदीर्घ-सन्धि) इति संहितायाम्)
- 4) करा॑मह॒ एन्द्र॒मव॑से → करामहै आ इन्द्रम् अवसे (ए- संधि-रूपम्)
The meaning
Outer meaning
This Soma is drunk by Indra, by the Maruts, and also by Aryaman and Bhaga; by it we prepare (make ready) Mitra and Varuṇa. By that Soma we approach Indra for great protection.
Inner meaning
Purified delight is the common nourishment of the higher powers in us: Indra (illumined mind) drinks it to strike the Coverer; the Maruts (dynamic life-forces) drink it to become harmonious energies; Aryaman (noble law of right belonging) and Bhaga (distributor of felicity) partake as social-ethical and joy-distributing powers. Soma also ‘prepares’ Mitra-Varuṇa: harmony (Mitra) and vast truth-order (Varuṇa) are made ready in consciousness when delight is pure. Then one can draw near to Indra—illumination—for a great protection (mahé avase): a strong guarding of the inner work against confusion and relapse.
Universal truth
A purified joy is not escapism; it is the shared fuel of clarity, harmony, ethical nobility, and right order. From that foundation, higher intelligence can safely protect and lead life.
Themes
Soma as mediator, Indra empowerment, Aditya order, protection (ava)
The seer
- Other hymns
- Rig Veda 9.108.13, Rig Veda 9.108.15, Rig Veda 9.108.16
Family tradition
Pavamāna Soma tradition (Ninth Maṇḍala); this verse stresses Soma’s universal acceptability to multiple devatās—typical of liturgical clusters used in pressing sequences.
Significance
The seer-vision here is integrative: one purified essence (Soma/Ananda) harmonizes and empowers diverse inner faculties without conflict.
The deity
- Devata
- Soma Pavamāna (as empowering offering to multiple deities)
- Epithets
- Pavamāna, Indu, Madhu
- Related deities
- Indra, Maruts, Aryaman, Bhaga, Mitra, Varuṇa
Cosmic role
Universal sacrificial essence that strengthens the gods—illumination, harmony, law, and dynamic force—so they can uphold ṛta in the worlds.
Inner power
A unifying delight that makes the psyche coherent: it aligns mind (Indra), energies (Maruts), relations (Aryaman), enjoyment/distribution (Bhaga), and truth-harmony (Mitra-Varuṇa).
In ritual
Where it is used
Soma offering sequence addressing multiple devatās (Indra, Maruts, Mitra-Varuṇa etc.)
यस्य॑ न॒ इन्द्र॒: पिबा॒द्यस्य॑ म॒रुतो॒ यस्य॑ वार्य॒मणा॒ भग॑: । आ येन॑ मि॒त्रावरु॑णा॒ करा॑मह॒ एन्द्र॒मव॑से म॒हे ॥
यस्य॑ । नः॒ । इन्द्रः॑ । पिबा॑त् । यस्य॑ । म॒रुतः॑ । यस्य॑ । वा॒ । अ॒र्य॒मणा॑ । भगः॑ । आ । येन॑ । मि॒त्रावरु॑णा । करा॑महे । आ । इन्द्र॑म् । अव॑से । म॒हे ॥
yasya | naḥ | indraḥ | pibāt | yasya | marutaḥ | yasya | vā | aryamaṇā | bhagaḥ | ā | yena | mitrāvaruṇā | karāmahe | ā | indram | avase | mahe
Likely Jagatī or Triṣṭubh (multi-deity Soma verses often in Jagatī)
48
4 pādas of ~12 syllables if Jagatī; or mixed cadence possible.
Expansive, enumerative rhythm (listing deities) that feels inclusive and widening.
Creates a sense of breadth and collective support—good for invoking ‘allied powers’ in meditation.
- इन्द्रः (indraḥ)
- Literal: Indra. Symbolic: divine mind/illumination that conquers obstruction
- म॒रुतः (marutaḥ)
- Literal: Maruts. Symbolic: storm-powers; dynamic life-energies that support the ascent
- अ॒र्य॒मणा (aryamaṇā)
- Literal: Aryaman. Symbolic: noble law, right relation, inner dignity and truthful belonging
- भगः (bhagaḥ)
- Literal: Bhaga. Symbolic: distributor of delight and fortunate portion; capacity to receive and share plenitude
- मि॒त्रावरु॑णा (mitrāvaruṇā)
- Literal: Mitra and Varuṇa. Symbolic: harmony and vast truth-order; consent and law of infinity
- अव॑से (avase)
- Literal: for help/protection. Symbolic: guarding force that keeps the sadhana safe and progressive
Soma offered for Indra and other deities; verse links Soma to the activation of the Adityas (Mitra-Varuṇa, Aryaman, Bhaga) and the Maruts, culminating in seeking Indra’s protection.
During libations where Soma is apportioned to different deities; especially in Indra-centered Soma rites with allied offerings.
Offering and inviting; ‘preparing’ the gods through Soma so their powers manifest.
Recite when seeking integrated functioning—clarity (Indra), calm relations (Mitra), self-discipline (Varuṇa), energized action (Maruts), and fortunate flow (Bhaga).
√pā ‘drink’ (pibāt) indicates divine ‘intake’ of Soma as empowerment. Bhaga ‘dispenser/share’ (PIE *bʰag- ‘apportion’). Aryaman relates to social/solar order. Mitra/Varuṇa embody harmony and cosmic law. avá ‘help, protection’ is a common RV term for saving power. karāmahe (√kṛ) underscores that Soma enables the ‘making-ready’ of divine powers—sacrifice as effective action.
reciprocity of offering and divine empowerment, cosmic law (Varuṇa) and harmony (Mitra), portion/felicity (Bhaga)
The verse models ṛta as cooperation: many cosmic functions are harmonized by one purified essence.
Varuṇa’s presence indicates truth-law; Soma ‘prepares’ the capacity to hold it without strain.
Integration: the many are coordinated by the one nectar—unity supporting multiplicity.
Integral Yoga resonance: Ananda as the mediator that reconciles mind, life, and ethical-truth powers.
As one drink nourishes many organs, one purified delight nourishes many inner faculties and makes them collaborate.
- What is the primary Vedic 'mythologem' present in this verse?
- Soma as the universal empowering drink of the gods, enabling the coordinated action of Indra, Maruts, and the Adityas. Inner sense: the clarified delight-force harmonizes powers of law, relation, and dynamic energy, and thereby brings the seeker into Indra’s protective mastery.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Bhaga ‘apportioner’ continues PIE *bʰag- (cf. Slavic bogŭ ‘god/fortune’). Mitra has Indo-Iranian parallels (Avestan Miθra). The shared divine lexicon suggests a common inherited mythic grammar of ‘portion, contract, law’ that Soma energizes.
- What is the relationship between the Rishi and the Devata here?
- The seer frames Soma as the means (yena) by which divine powers become operative; the human act ‘karāmahe’ is empowered by Soma. The goal is not mere praise but ‘mahat ava’—a great safeguarding by Indra once the inner powers are aligned and strengthened.
Invite cooperation of inner powers: silently name Indra (clarity), Maruts (energy), Mitra (harmony), Varuṇa (truth-discipline), Aryaman (nobility), Bhaga (fortunate joy), then feel Soma as one sweetness uniting them.
Heart (integration) and Ajñā (Indra/illumination).
On inhale: ‘yasya’; on exhale: offer to one deity-name; cycle through the list slowly to build coherence.
Integrated uplift—calm strength with broad support.
When scattered, chant once, then sit and sense each faculty taking its right place around a central sweetness.
Maintain RV accents on marked syllables; keep deity-names crisp and slightly emphasized without over-stressing unaccented syllables.
Treat the enumerations (yasya…yasya…) as rhythmic waves; slight pause after each deity group; lift on udatta marks.
In mitrāvaruṇā, keep the long ā vowels steady; avoid collapsing the compound., Maruto: dental t, clear o., Aryamaṇā: keep retroflex ṇ distinct; do not nasalize the whole syllable.
Inclusive, expansive tone; avoid harshness—let it feel like a shared offering.
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