Rig Veda 9.113.5: Mandala 9, Sukta 113, Mantra 5
Sukta 9.113
- Rishi
- Pavamāna Soma hymn tradition
- Devata
- Soma Pavamāna
सत्यमुग्रस्य बृहतः सं स्रवन्ति संस्रवाः । सं यन्ति रसिनो रसाः पुनानो ब्रह्मणा हर इन्द्रायेन्दो परि स्रव ॥
satyám ugrasya bṛhatáḥ sáṃ sravanti saṃsravā́ḥ | sáṃ yanti rasíno rásāḥ punā́nō bráhmaṇā hare indrāyéndo pári srava ||
बड़े वीर का सत्य सब जगह बह रहा है। रस मिल रहे हैं, सब एक जगह आ रहे हैं। हे सोम, तू ब्रह्मन से साफ हो रहा है। इंद्र के लिए बह आ।
Word by Word
- सत्यम्
- truth; the true (thing/stream)Noun (used adjectivally)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (of सं स्रवन्ति)Root सत्य (प्रातिपदिक; < सत् ‘being’ + -य)
- उग्रस्य
- of the mightyAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive qualifier)Root उग्र (प्रातिपदिक)
- बृहतः
- of the greatAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive qualifier)Root बृहन्त् (प्रातिपदिक)
- सम्
- together; completelyPreverb/Indeclinableउपसर्ग (with स्रवन्ति)Root सम्
- स्रवन्ति
- they flowVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRoot √स्रु (स्रवति) ‘to flow’
- संस्रवाः
- confluences; flowing streams (gatherings)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (of स्रवन्ति)Root संस्रव (प्रातिपदिक; सम्- + √स्रु + -अ)
- सम्
- togetherPreverb/Indeclinableउपसर्ग (with यन्ति)Root सम्
- यन्ति
- they go; they come togetherVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRoot √या (याति) ‘to go’
- रसिनः
- the juicy ones; sap-bearing (streams/drops)Adjective (substantivized)पुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (of यन्ति)Root रसिन् (प्रातिपदिक; ‘having रस/juice’)
- रसाः
- juices; saps; essencesNounपुंलिङ्ग, प्रथमा, बहुवचनRole Apposition/Predicate to रसिनः (and subject of यन्ति)Root रस (प्रातिपदिक)
- पुनानः
- purifying himself; being purifiedParticiple (present, middle)पुंलिङ्ग, प्रथमा, एकवचन (आत्मनेपद-वर्तमान कृदन्त)Role Kartā (of परि स्रव)Root √पू (पुनाति) ‘to purify’ → पुनान (वर्तमान कृदन्त)
- ब्रह्मणा
- by/with the sacred formulation; by prayerNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot ब्रह्मन् (प्रातिपदिक)
- हरिः
- the tawny one (Soma); goldenNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (appositional to पुनानः; subject of परि स्रव)Root हरि (प्रातिपदिक)
- इन्द्राय
- for IndraNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot इन्द्र (प्रातिपदिक)
- इन्दो
- O Indu (Soma-drop)Nounपुंलिङ्ग, सम्बोधन, एकवचनRole Address (vocative)Root इन्दु (प्रातिपदिक)
- परि
- around; forth; abundantlyPreverb/Indeclinableउपसर्ग (with स्रव)Root परि
- स्रव
- flow!; stream forth!Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRoot √स्रु (स्रवति) ‘to flow’
Sandhi Notes
- पदच्छेद (Vedic): सत्यम् | उग्रस्य | बृहतः | सम् | स्रवन्ति | संस्रवाः || सम् | यन्ति | रसिनः | रसाः | पुनानः | ब्रह्मणा | हरिः | इन्द्राय | इन्दो | परि | स्रव || Sandhi/phonetics: (1) ‘सत्य’ + ‘म्’ retained before vowel-less pause: सत्यम्. (2) ‘सम्’ before ‘स्र-’ shows nasal assimilation to following sibilant cluster in recitation
- written as सम्. (3) ‘इन्द्राय इन्दो’ in saṃhitā often realized with close juncture
- here written इन्द्रा॑येन्दो = इन्द्राय | इन्दो (y + i coalescence in continuous recitation). (4) Accent marks are Vedic (udātta/svarita) and do not change pada segmentation
The meaning
Outer meaning
The streams of the mighty and vast Soma juice flow together; the savory essences converge. Being purified by the sacred hymn (Brahman), O Tawny One (Soma), flow forth for Indra.
Inner meaning
The dynamic Truth (Satyam) of the Mighty Will (Ugra) and the Vast Consciousness (Brihat) descends and streams together in the aspirant. The psychological essences of delight (Rasas) merge into a unified experience. Purified by the power of the Word (Brahman), let this Divine Delight flow into the Divine Mind (Indra) to illuminate it.
Universal truth
True spiritual delight is not a chaotic emotion but a convergence of Truth and Vastness, purified by the sacred Word to sustain the enlightened mind.
Themes
Satyam-Ritam-Bṛhat (explicit bṛhat + satyam), convergence/unification, Soma purification
In ritual
Where it is used
During Soma purification: emphasis on convergence of currents and consolidation of rasa; brahman (mantra) as purifying agent.
स॒त्यमु॑ग्रस्य बृह॒तः सं स्र॑वन्ति संस्र॒वाः । सं य॑न्ति र॒सिनो॒ रसा॑: पुना॒नो ब्रह्म॑णा हर॒ इन्द्रा॑येन्दो॒ परि॑ स्रव ॥
स॒त्यम्ऽउ॑ग्रस्य । बृ॒ह॒तः । सम् । स्र॒व॒न्ति॒ । स॒म्ऽस्र॒वाः । सम् । य॒न्ति॒ । र॒सिनः॑ । रसाः॑ । पु॒ना॒नः । ब्रह्म॑णा । ह॒रे॒ । इन्द्रा॑य । इ॒न्दो॒ इति॑ । परि॑ । स्र॒व॒ ॥
satyam-ugrasya | bṛhataḥ | sam | sravanti | sam-sravāḥ | sam | yanti | rasinaḥ | rasāḥ | punānaḥ | brahmaṇā | hare | indrāya | indo iti | pari | srava
During Soma purification: emphasis on convergence of currents and consolidation of rasa; brahman (mantra) as purifying agent.
(bṛhat) from √bṛh ‘grow, expand’ → vast; central to bṛhat/mah- expansion imagery. (ugra) ‘strong, fierce’ possibly from √ug/√vaj semantic field of strength (etymology debated). (brahman) from √bṛh ‘to expand’ in Vedic sense: ‘expansive utterance/mantric power’. (hari) ‘tawny/golden’ used for Soma/Indra’s horses; conveys luminous force.
Satya, Bṛhat (wideness), Brahman (mantric expansion), rasa (essence/delight)
- What is the primary Vedic 'mythologem' present in this verse?
- Confluence into the One: the many ‘streams’ and ‘essences’ unite into a single current of satya in the widened (bṛhat) consciousness. Psychologically, scattered energies and tastes of experience are gathered and purified by brahman (mantric expansion) into a unified delight that can empower Indra’s victorious action.
- How does the linguistic structure reflect Proto-Indo-European roots?
- bṛhat from √bṛh ‘expand’ ties to a family of IE ‘grow/raise’ roots (often compared with PIE *bʰerǵʰ- ‘rise/high’ though exact alignment is debated). The repeated sáṃ ‘together’ is a formal marker of integration, a common Indo-Iranian compositional strategy for expressing unification.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames Soma’s work as inner unification: Soma, purified by brahman, gathers dispersed rasa into one truth-current. The offering is thus not merely liquid but a concentrated truth-delight; Soma’s response is to ‘flow’ so Indra in the practitioner becomes effective and victorious.
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