Rig Veda 9.91.4: Mandala 9, Sukta 91, Mantra 4
Sukta 9.91
- Rishi
- Rebha Kāśyapa
- Devata
- Soma Pavamāna
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Raudra (fury)
रुजा दृळ्हा चिद्रक्षसः सदांसि पुनान इन्द ऊर्णुहि वि वाजान् । वृश्चोपरिष्टात्तुजता वधेन ये अन्ति दूरादुपनायमेषाम् ॥
rujā́ dṛḷhā́ cid rakṣásaḥ sadā́ṃsi punānā́ índo ūrṇuhi ví vā́jān | vṛ́ścopáriṣṭāt tujatā́ vadhéna yé ánti dūrā́d upanā́yam eṣām ||
सोम बुरी शक्तियों के घरों को तोड़ देता है, चाहे वो कितने भी मज़बूत हों। इन्दु, तू शक्ति को फैला दे। जो लोग हमारे रास्ते में आते हैं, चाहे पास से या दूर से, उनको ऊपर से मार के हटा दे।
Word by Word
- रुजा
- break! shatter!Verbलोट् (आज्ञार्थ), मध्यम-पुरुष, एकवचन, परस्मैपदRole (क्रिया)Root रुज्
- दृळ्हा
- firm, strongAdjectiveपुंलिङ्ग, द्वितीया, बहुवचन (वाजान् इति विशेषणम्)Role कर्मRoot दृढ (प्रातिपदिक) / दृंह् (सम्बद्ध धातु)
- चित्
- even, indeedIndeclinableनिपात (अपि/एव-अर्थे)Role (सम्बन्ध/निपात)Root चित् (अव्यय)
- रक्षसः
- of the demon(s); of the Rākṣasa-powerNounनपुंसकलिङ्ग, षष्ठी, एकवचन (सम्बन्धे) अथवा प्रथमा, बहुवचन (वेदे सम्भवम्); अत्र ‘रक्षसः’ = रक्षसाम् (राक्षसानाम्) इव सम्बन्धार्थःRole (सम्बन्ध) / कर्म-सम्बन्धRoot रक्षस्
- सदांसि
- seats, abodesNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot सदस्
- पुनानः
- purifying (himself), being purifiedParticipleवर्तमान कृदन्त (शानच्), प्रथमा, एकवचन, पुंलिङ्ग; आत्मनेपदीRole कर्तृ (इन्द्रस्य विशेषणम्)Root पू (पुनाति)
- इन्दो
- O Indu (Soma)Nounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्दु
- ऊर्णुहि
- uncover! open up! unfold!Verbलोट्, मध्यम-पुरुष, एकवचन, परस्मैपदRole (क्रिया)Root ऊर्णु (ऊर्णोति/ऊर्णुते)
- वि
- apart, forthIndeclinableउपसर्ग (विभाग/विशेषार्थे)Role (क्रियाविशेषण)Root वि (उपसर्ग/अव्यय)
- वाजान्
- prizes, strengths, (victorious) gainsNounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot वाज
- वृश्च
- cut off! hew down!Verbलोट्, मध्यम-पुरुष, एकवचन, परस्मैपदRole (क्रिया)Root वृश्च्
- उपरिष्टात्
- from above, overheadIndeclinableदेशवाचक-अव्ययRole अधिकारणRoot उपरिष्टात् (अव्यय)
- तुजता
- by (your) thrusting/impellingParticipleवर्तमान कृदन्त (शतृ), तृतीया, एकवचन, पुंलिङ्ग; ‘त्वया तुजता’ इव साधनभावःRole करणRoot तुञ्ज्/तुज्
- वधेन
- with a blow, with slaughterNounपुंलिङ्ग, तृतीया, एकवचनRole करणRoot वध
- ये
- whoPronounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (उपवाक्ये)Root यद्
- अन्ति
- nearIndeclinableदेशवाचक-अव्ययRole अधिकारणRoot अन्ति (अव्यय)
- दूरात्
- from afarIndeclinableअपादानार्थक-अव्यय (ablatival adverb)Role अपादानRoot दूर
- उपनायम्
- approach, leading-near, bringing-nearNoun (action-noun)पुंलिङ्ग, द्वितीया, एकवचन; ‘उपनाय’ (उप-नय-घञ्/अच्) = उपनयन/आनयनम्Role कर्मRoot उप-नी (नयति)
- एषाम्
- of these (of them)Pronounपुंलिङ्ग, षष्ठी, बहुवचनRole सम्बन्धRoot एतद्
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेद): रुजा | दृळ्हा | चित् | रक्षसः | सदांसि | पुनानः | इन्दो | ऊर्णुहि | वि | वाजान् | वृश्च | उपरिष्टात् | तुजता | वधेन | ये | अन्ति | दूरात् | उपनायम् | एषाम् । 1) चिद्रक्षसः → चित् + रक्षसः (द् + र → द्र)
- 2) सदां॑सि (सदस्-नपुं. बहु. द्वि.) वैदिक-रूपम्
- 3) उपना॒यमे॑षाम् → उपनायम् + एषाम् (म् + ए → मे)
- 4) दूरादु॑प- → दूरात् + उप- (त् + उ → दु; वैदिक-सन्धि)
The meaning
Outer meaning
Break even the firm seats of the Rakshasas; O purified Indu, unfold and spread the vājās (prizes/strengths). Cut down from above with the smiting weapon those who, near or far, press upon our path.
Inner meaning
The Rakṣasas are not merely outer demons but inner forces of distortion and obstruction—hostile formations that occupy ‘seats’ (sadāṃsi) in the subconscient and habitual nature. Purified Soma is invoked to shatter even their hardened strongholds. Then Soma is asked to ‘unfold’ (ūrṇuhi) the vājās: plenitudes of victorious force—capacities, energies, and effective powers that arise when delight is clear. The final image is decisive: cut down from above (higher consciousness) with the smiting weapon (vadhena)—the force of truth and light—those resistances that approach whether near (obvious) or far (subtle, remote, inherited) and try to invade the path of practice.
Universal truth
Spiritual progress requires both purification and decisive rejection of hostile patterns. When inner joy is clarified, it becomes a power that breaks entrenched negativity and releases victorious capacities.
Themes
anti-demonic protection, inner battle, unveiling of force, Soma purification as warfare
The seer
- Rishi
- Rebha Kāśyapa
- Lineage
- Kāśyapa
- Other hymns
- RV 9.91.1, RV 9.91.2, RV 9.91.3
Family tradition
Kāśyapa seers often invoke strong protective and purificatory actions—breaking hostile seats and establishing victorious plenitudes (vāja).
Significance
Rebha’s mantra-power here is warrior-like: it frames purification as an active battle where delight becomes a weaponized truth-force against entrenched resistance.
The deity
- Devata
- Soma Pavamāna
- Epithets
- Indu (bright drop), Punāna/Pavamāna (purifying), Vājaprasū (giver/unfolder of vāja, by function)
- Related deities
- Indra (slayer of Vṛtra; parallel hostility motif), Agni (protector of the sacrifice), Maruts (battle companions; forceful energies)
Cosmic role
Purifier that also protects the sacrifice by repelling hostile forces; releases victorious plenitudes for the sacrificer and the gods.
Inner power
Clarified Ananda acting as a higher-force descent that breaks subconscious fixations and empowers effective action.
In ritual
Where it is used
Protective Pavamāna recitation within Soma sacrifice to ward off hostile influences and empower the rite.
रु॒जा दृ॒ळ्हा चि॑द्र॒क्षस॒: सदां॑सि पुना॒न इ॑न्द ऊर्णुहि॒ वि वाजा॑न् । वृ॒श्चोपरि॑ष्टात्तुज॒ता व॒धेन॒ ये अन्ति॑ दू॒रादु॑पना॒यमे॑षाम् ॥
रु॒जा । दृ॒ळ्हा । चि॒त् । र॒क्षसः॑ । सदां॑सि । पु॒ना॒नः । इ॒न्दो॒ इति॑ । ऊ॒र्णु॒हि॒ । वि । वाजा॑न् । वृ॒श्च । उ॒परि॑ष्टात् । तु॒ज॒ता । व॒धेन॑ । ये । अन्ति॑ । दू॒रात् । उ॒प॒ऽना॒यम् । ए॒षा॒म् ॥
rujā | dṛḷhā | cit | rakṣasaḥ | sadāṃsi | punānaḥ | indo iti | ūrṇuhi | vi | vājān | vṛśca | upariṣṭāt | tujatā | vadhena | ye | anti | dūrāt | upa-nāyam | eṣām
48
4×12 syllables (Jagatī; with possible resolutions)
Commanding and percussive—imperatives (rujā, ūrṇuhi, vṛśca) create a martial cadence.
Elicits courage and decisive clarity; supports rejection of intrusive thoughts and energies.
- रक्षसः (rakṣasaḥ)
- Literal: Rakshasas/demons. Symbolic: hostile forces, distortions, subconscious resistances
- सदांसि (sadāṃsi)
- Literal: seats, abodes. Symbolic: fixed habit-structures, entrenched formations
- पुनानः (punānaḥ)
- Literal: being purified. Symbolic: clarified consciousness fit for higher action
- ऊर्णुहि (ūrṇuhi)
- Literal: unfold, spread, open. Symbolic: release of hidden capacities; widening of force
- वाजान् (vājān)
- Literal: prizes, strengths, victorious powers. Symbolic: plenitudes of effective energy and attainment
- वृश्च (vṛśca)
- Literal: cut!. Symbolic: decisive separation/rejection in yoga
- उपरिष्टात् (upariṣṭāt)
- Literal: from above. Symbolic: action from higher mind/supramental light upon lower nature
- वधेन (vadhena)
- Literal: with the weapon/smiting. Symbolic: truth-force, luminous will that destroys obstruction
- उपनायम् (upanāyam)
- Literal: approaching/pressing near. Symbolic: invasive suggestions/impulses entering the path
Apotropaic use within Soma liturgy: Soma invoked to repel rakṣas (hostile forces) and secure the sacrifice; inwardly, to clear subconscious resistances during purification.
During purification/offerings when protection and victory are invoked; in sequences that ‘drive away’ rakṣas.
Chanting as apotropaic (protective) force; ensuring unobstructed offering and gain of vāja.
Used as a protective meditation-chant against intrusive negativity, addiction-patterns, and fear; paired with deliberate ‘rejection’ practice.
rakṣas (from √rakṣ ‘guard/protect’ but in Vedic as ‘harmful demon’—semantic inversion in mythic lexicon) denotes forces that ‘distort and consume’. √vraśc ‘cut’ has IE parallels (cf. Latin vērtex? not direct; better treated as Indo-Aryan root with cutting semantics). vadhá ‘weapon/smite’ from √vadh ‘strike/kill’. ūrṇuhi from √vṛ/ūrṇu ‘cover/spread’ becomes ‘unfold/unveil’ in inner reading: unveiling of force (vāja).
battle of light vs obscurity (rakṣas), higher consciousness acting on lower nature (upariṣṭāt), unfolding of plenitude (vāja)
Hostile forces ‘press upon the path’; Soma restores the ṛta-path by clearing and guarding it.
Cutting ‘from above’ implies truth descending to correct lower distortions.
Victory of light over darkness as a recurring creation-maintenance motif: order continually re-established.
Yoga of purification and rejection (Aurobindo’s ‘rejection of hostile forces’ aligns closely with this verse’s psychology).
Higher light descends to cut invasive forces; purified joy spreads as victorious strength through the system.
- What is the primary Vedic 'mythologem' present in this verse?
- The slaying/repelling of rakṣas: Soma breaks their ‘seats’ and cuts them down from above. Mythically this is the protection of the sacrifice; psychologically it is the higher luminous force (purified Soma) descending to shatter entrenched obscurities and open the plenitudes (vājāḥ).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The combat register (break, cut, smite) belongs to inherited Indo-European ‘heroic diction’ used for cosmic-psychic struggle. The near/far merism (anti dūrāt) is an archaic rhetorical totalization: all hostile pressures are included.
- What is the relationship between the Rishi and the Devata here?
- The rishi entrusts Soma with both purification and protection: Soma must not only cleanse but actively wage war on inner adversaries. In return, Soma ‘unfolds’ vājās for the practitioner—energies needed to sustain the ascent after the clearing of obstruction.
Practice ‘rejection from above’: invoke a descending clarity that breaks entrenched patterns and protects the path.
Ājñā (commanding discernment) descending to Maṇipūra (force) and Mūlādhāra (subconscient seats).
Short, firm exhale (not harsh) synchronized with mental imperatives: ‘rujā’ (break), ‘vṛśca’ (cut). Follow with slow calming breaths to stabilize vāja as steady power.
Decisive, protected, luminous; hostile intrusions lose foothold.
When a negative impulse approaches (near or far: obvious or subtle), pause; call the higher light above the head; on exhale, reject and ‘cut’ the formation; then affirm unfolding of right energies (vājān ūrṇuhi) into constructive action.
Vedic three-tone; imperatives should be crisp while staying within traditional accenting (avoid dramatic theatricality).
Mark the command words with clean onset: ‘rujā’, ‘ūrṇuhi’, ‘vṛśca’; keep a steady pāda cadence to embody control over forces.
(rujā): clear ‘jā’ long ā, (dṛḻhā): retroflex ḍh/ḻh cluster—careful articulation, (rakṣasaḥ): retroflex ṣ, (ūrṇuhi): long ū; retroflex ṇ, (upariṣṭāt): retroflex ṣṭ cluster, (upanāyam): nasal ‘n’ before āy
Firm, bright, protective; slightly stronger volume on the first syllable of imperatives, then controlled sustain.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
