Rig Veda 9.86.18: Mandala 9, Sukta 86, Mantra 18
Sukta 9.86
- Devata
- Soma Pavamāna
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
आ नः सोम संयतं पिप्युषीमिषमिन्दो पवस्व पवमानो अस्रिधम् । या नो दोहते त्रिरहन्नसश्चुषी क्षुमद्वाजवन्मधुमत्सुवीर्यम् ॥
ā́ naḥ soma saṃyátaṃ pipyúṣīm íṣam indo pavasva pavamāno asrídham | yā́ no dóhate trír áhan ásaścuṣī kṣúmad vājávan mádhumat suvī́ryam ||
हे सोम, हमारे पास आ जा। तू अपनी ताकत को कंट्रोल में रख के आ। तू खुद को साफ कर, बिना किसी कमी के। जो शक्ति तीन बार दिन में नया होती है, वो कभी खत्म नहीं होती। यह शक्ति हमें जीत दिलाती है, मीठी है और बहुत ताकत देती है।
Word by Word
- आ
- hither; towardsIndeclinableupasarga/particleRoot आ (upasarga) / ā (avyaya)
- नः
- of us; ourPronoungenitive plural (enclitic)Role सम्बन्ध (possessor)Root अस्मद्
- सोम
- O SomaNounvocative singular masculineRole सम्बोधनRoot सोम- (prātipadika)
- संयतम्
- well-held; well-controlled; gatheredAdjective/Participleaccusative singular neuter (used adverbially/with following object)Role विशेषण (of the requested gift/food)Root सम्-यम् (dhātu √यम् ‘to restrain/hold’) → संयत (ppp)
- पिप्युषीम्
- swelling; abundant; fullParticiple (Adjectival)accusative singular feminineRole विशेषण (of इषम्)Root √प्यै/पि (Vedic: ‘to swell, be full, abound’) → पिप्युषी (perf. act. ptc. f.)
- इषम्
- refreshment; nourishment; strengthNounaccusative singular feminineRole कर्म (object of ‘bring/come with’)Root इष्/इषा- (prātipadika)
- इन्दो
- O Indu (Soma-drop)Nounvocative singular masculineRole सम्बोधनRoot इन्दु- (prātipadika)
- पवस्व
- purify yourself; flow purifiedVerbimperative, 2nd person singular, ĀtmanepadaRole क्रियाRoot √पू (pū ‘to purify’) → पवते
- पवमानः
- purifying; being purifiedParticiplenominative singular masculineRole कर्तृ (agent, Soma)Root √पू (pū) → पवमान (pres. mid. ptc.)
- अस्रिधम्
- unfailing; unerringAdjectiveaccusative singular neuter (as object/goal; ‘unfailing [thing]’)Role कर्म/प्राप्य (that which is to be obtained/produced)Root अ- + स्रिध् (prātipadika from √स्रिध् ‘to fail, be lax, be treacherous’) → अस्रिध
- या
- which (she/that)Relative pronounnominative singular feminineRole कर्तृ (of दोहते)Root यद्
- नः
- to usPronoundative plural (enclitic)Role सम्प्रदान (recipient)Root अस्मद्
- दोहते
- milks; yieldsVerbpresent indicative, 3rd person singular, ĀtmanepadaRole क्रियाRoot √दुह् (to milk) → दोहते
- त्रिः
- thriceIndeclinableadverbRole क्रियाविशेषणRoot त्रिस् (indeclinable numeral)
- अहन्
- dayNounaccusative singular neuter (time-accusative)Role अधिकरण (time)Root अहन्- (prātipadika)
- असश्चुषी
- not lagging behind; not failing to accompanyParticiple (Adjectival)nominative singular feminineRole विशेषण (of या)Root अ- + √सच्/सञ्च् (Vedic ‘to follow, accompany, cling’) → सश्चुषी (ptc. f.)
- क्षुमत्
- nourishing; rich in foodAdjectiveaccusative singular neuter (as qualifier of the yielded thing)Role विशेषणRoot क्षु- / क्षुम् (prātipadika ‘food, nourishment’)
- वाजवत्
- prize-bearing; strength-givingAdjectiveaccusative singular neuterRole विशेषणRoot वाज- (prātipadika ‘prize, strength’) + -वत्
- मधुमत्
- sweet; honeyedAdjectiveaccusative singular neuterRole विशेषणRoot मधु- (prātipadika ‘honey, sweetness’) + -मत्
- सुवीर्यम्
- good heroism; excellent manly powerNoun/Adjectiveaccusative singular neuterRole कर्म (thing yielded/obtained)Root सु- + वीर्य- (prātipadika ‘manly power, heroism’)
Sandhi Notes
- Sandhi resolution (pada-wise): सोम सं॒यतं॑ → सोम, संयतम्. पि॒प्युषी॒मिष॒म् → पिप्युषीम्, इषम्. इन्दो॒ पव॑स्व → इन्दो, पवस्व. पव॑मानो अ॒स्रिध॑म् → पवमानः, अस्रिधम्. या नो॒ दोह॑ते → या, नः, दोहते. त्रिरह॒न्नस॑श्चुषी → त्रिः, अहन्, असश्चुषी. क्षु॒मद्वाज॑व॒न्मधु॑मत्सु॒वीर्य॑म् → क्षुमत्, वाजवत्, मधुमत्, सुवीर्यम्. Accent marks retained in source are not repeated on each pada here
- enclitic नः occurs twice with different case-values by syntax (gen. ‘our’ after आ; dat. ‘to us’ with दोहते)
The meaning
Outer meaning
Soma is invoked to come with well-governed abundance and a growing impulsion of nourishment; Indu (the bright drop) is asked to purify as Pavamāna without failing. A giver “who milks thrice a day” yields for us a plenitude rich in strength, prizes, sweetness, and heroic power.
Inner meaning
The seeker calls the Soma-consciousness (divine Ananda distilled through aspiration) to descend in a disciplined, concentrated flow (saṃyatam), not as scattered excitement. As Soma purifies, it becomes an unfailing inner current that “milks” repeatedly—morning/noon/evening cycles of practice—bringing increasing force (iṣ), luminous energy and accomplishment (vāja), sweetness (madhu), and heroic capacity (suvīrya) for the inner battle. The ‘milker’ is the steady inner process of extraction: the purified delight continually drawn from the depths without exhaustion (asaścuṣī).
Universal truth
When delight is governed and purified, it becomes inexhaustible nourishment for life: it repeatedly renews strength, sweetness, and courageous power. True abundance is not accumulation but a rhythmically replenished inner source.
Themes
Soma-ritual, Boon-request, Inexhaustible nourishment, Sweetness and strength
The seer
- Other hymns
- Rig Veda 9.86.1-23 (same sūkta context), Rig Veda 9.83-9.97 (Pavamāna stream, thematically aligned)
Family tradition
Soma Pavamāna corpus (RV Maṇḍala 9) transmitted in specialized chanting lineages focused on purification (pavitra) liturgy and inner-ecstatic realization.
Significance
The anonymous seer-voice here functions as a ‘collective rishi’: the mantra speaks from the state where delight is no longer sought as pleasure but governed as a yogic force that repeatedly nourishes and empowers the inner sacrifice.
The deity
- Devata
- Soma Pavamāna
- Epithets
- Soma, Indu, Pavamāna, Asridham (unfailing)
- Related deities
- Indra (receiver of Soma, illumined mind), Uṣas (dawn-illumination, implied by daily rhythm), Agni (inner sacrifice, implied by offering-flow)
Cosmic role
Purifier and carrier of the delight-principle; he moves through the filters to become fit for the gods, sustaining r̥ta by luminous joy.
Inner power
Ananda that becomes a disciplined current—clarifying mind, sweetening vital nature, and generating heroic capacity (suvīrya).
In ritual
Where it is used
Soma Pavitra rites within Soma-yajña recitation (Pavamāna stotra/śastra milieu)
आ न॑: सोम सं॒यतं॑ पि॒प्युषी॒मिष॒मिन्दो॒ पव॑स्व॒ पव॑मानो अ॒स्रिध॑म् । या नो॒ दोह॑ते॒ त्रिरह॒न्नस॑श्चुषी क्षु॒मद्वाज॑व॒न्मधु॑मत्सु॒वीर्य॑म् ॥
आ । नः॒ । सो॒म॒ । स॒म्ऽयत॑म् । पि॒प्युषी॑म् । इष॑म् । इन्दो॒ इति॑ । पव॑स्व । पव॑मानः । अ॒स्रिध॑म् । या । नः॒ । दोह॑ते । त्रिः । अह॑न् । अस॑श्चुषी । क्षु॒ऽमत् । वाज॑ऽवत् । मधु॑ऽमत् । सु॒ऽवीर्य॑म् ॥
ā | naḥ | soma | sam-yatam | pipyuṣīm | iṣam | indo iti | pavasva | pavamānaḥ | asridham | yā | naḥ | dohate | triḥ | ahan | asaścuṣī | kṣu-mat | vāja-vat | madhu-mat | su-vīryam
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4 pādas × 12 syllables (Jagatī norm)
Long, forward-driving cadence with room for expansive adjectives (pipyuṣīm, kṣumad, vājavan, madhumat).
Creates a sustained ‘flow’ sensation—well-suited to visualizing Soma’s continuous purification and the steady replenishment of inner force.
- सोम (soma)
- Literal: Soma-juice/nectar. Symbolic: Divine Bliss (Ananda) distilled into consciousness
- इन्दु (indu)
- Literal: bright drop. Symbolic: Concentrated luminous essence of Ananda
- पवमान (pavamāna)
- Literal: self-purifying. Symbolic: Bliss purifying mind-vital by rhythmic flow
- संयतम् (saṃyatam)
- Literal: controlled, restrained. Symbolic: Collected will; disciplined receptivity
- इष्/इषम् (iṣ/iṣam)
- Literal: impulse, refreshment, nourishment. Symbolic: Dynamic force of aspiration and effective energy
- अस्रिधम् (asridham)
- Literal: unfailing, not slipping. Symbolic: Steady continuity of yogic experience
- दोहते (dohate)
- Literal: milks. Symbolic: Draws out hidden delight/knowledge from the inner being
- त्रिः अहन् (triḥ ahan)
- Literal: thrice a day. Symbolic: Threefold daily rhythm; also triple time of consciousness (past-present-future) made fruitful
- वाज (vāja)
- Literal: prize, strength, winning. Symbolic: Spiritual accomplishment; victorious energy
- मधु (madhu)
- Literal: honey, sweetness. Symbolic: Sweet rasa of Ananda permeating experience
- सुवीर्य (suvīrya)
- Literal: good heroism/power. Symbolic: Courageous soul-force for transformation
Invocation during Soma purification/pressing; request for sustained yields across the three daily pressings (tríḥ áhan)
During Soma pressing/purification sequences; chanted as Soma is filtered and collected.
Recitation while Soma flows through the strainer into vessels; invocation of unfailing, nourishing yield.
Use as a daily thrice-timed meditation mantra (morning/noon/evening) to cultivate disciplined joy and steady energy without agitation.
sam-yata ‘well-reined’ from √yam ‘to restrain, control’; indicates disciplined intensities rather than raw impulse. pipyuṣīm from √pyā ‘to swell, increase’ suggests a growing force of iṣ (dynamic impulsion). vāja from √vaj ‘be strong’ supports symbolic ‘plenitude of force’ beyond ‘prize/food’. asrídham ‘not slipping’ (a- + √sridh/√sṛdh nuance ‘fail/err’) underscores reliable descent of the clarified Soma-power.
disciplined force (saṃyama), inexhaustible source (asaścuṣī), vāja as strength/plenitude, suvīrya as inner heroism
Purification (pavamāna) aligns the delight-force to r̥ta so it nourishes rather than intoxicates.
The ‘unexhausted’ yield signals a truth-source not diminished by giving—Satya as self-renewing plenitude.
Abundance as emanation: purified essence becomes multiplicity of powers (strength, prize, sweetness, heroism).
Proto-Vedāntic/Integral-Vedic (Aurobindonian): Soma as Ananda supporting transformation of mind-vital.
Three daily times (triḥ ahan)
Repeated ‘milking’ is the yogic extraction of delight from experience; honey/milk are rasa—sweet, sustaining consciousness-substance.
- What is the primary Vedic 'mythologem' present in this verse?
- The inexhaustible milking of the Cow/Ray that yields thrice daily: a mythic picture of perennial luminous nourishment. Innerly, it is the steady descent of clarified delight producing recurring infusions of strength (vāja), sweetness (madhu), and hero-power (suvīrya) across the cycles of practice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yam ‘restrain’ (saṃyáta) aligns with PIE *yem- ‘to hold’ (cf. Lat. emere is not cognate; but Indo-Iranian yama- ‘restraint’ is central). √men is absent, but √vaj ‘strength’ reflects inherited Indo-Iranian force vocabulary; madhu ‘honey/sweet’ is classic IE (cf. Eng. mead, Gk. μέθυ).
- What is the relationship between the Rishi and the Devata here?
- The rishi asks not for uncontrolled ecstasy but for saṃyáta iṣ—force under right law (ṛta). Soma is invited to become asrídha (unfailing) so the practitioner receives a reliable, repeatable nourishment that builds inner heroism rather than transient exhilaration.
Invite a ‘governed’ current of joy to descend and purify thought and impulse; rest in sweetness that increases strength.
Anāhata (heart: sweetness, devotion) and Ājñā (clarity through purification)
Gentle nāḍī-śodhana or equal breathing (sama-vṛtti) while mentally repeating ‘pavasva’ on exhale.
Collected, luminous ease; joy without excitement.
Chant 9–27 repetitions at three set times daily; after chanting, sit 3–5 minutes sensing an ‘unfailing stream’ of sweetness strengthening resolve.
Use śākala-style Vedic accents as per Saṃhitā: maintain udatta peaks on key invocatives (ā, soma, pavasva); svarita falls where marked; exact svara requires pada+saṃhitā svara text.
Keep ‘páv-asva’ crisp; avoid flattening long compounds; let cadence expand on descriptive clusters (kṣumad-vājavan-madhumat-suvīryam).
ā naḥ (clear visarga-less ‘naḥ’ with ḥ as voiceless aspiration), saṃyatam: nasal ‘ṃ’ before y as light homorganic nasalization, pipyuṣīm: articulate ‘pyu’ cluster cleanly, asridham: ‘sr’ conjunct extra vowel, triḥ ahan: distinct ‘triḥ’ with visarga before vowel (often realized as light aspiration)
Flowing, resonant, slightly elongated vowels to evoke ‘streaming purification’.
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