Rig Veda 9.97.47: Mandala 9, Sukta 97, Mantra 47
Sukta 9.97
एष प्रत्नेन वयसा पुनानस्तिरो वर्पांसि दुहितुर्दधानः । वसानः शर्म त्रिवरूथमप्सु होतेव याति समनेषु रेभन् ॥
eṣá pratnéna váyasā punānáḥ tiró varpā́ṃsi duhitúr dádhānaḥ | vásānaḥ śárma tri-varū́tham apsú hótā-iva yāti sámanēṣu rébhan ||
このソーマは古き活力によって自らを浄め、「娘」（諸水）の姿・力を身にまとう。水の中に三重の護りの安らぎを衣として、祭司のように集いの中を行き来し、詠唱して諸会座に調和を立てる。
Describes Soma’s movement through waters/filter and its priestly function in the rite—used in pavamāna sequences
threefold protection (tri-varūtha) as integrated being, mantric invocation (hotṛ function), harmony in assemblies (samana)
Soma’s purification is the movement from mixed/covered states to ṛta—right rhythm among the ‘assemblies’ of the being.
Assuming the Daughter’s forms suggests embodiment of truth-born powers rather than ego-made forms.
Waters as formative matrix: consciousness takes new ‘varpa’ (forms) as it descends/ascends through planes.
Proto-Vedāntic / integral-psychological reading (Aurobindo/Kashyap): deities as powers of consciousness and yajña as inner transformation.
Waters = flowing consciousness; Soma in waters = delight moving in the subtle mind-life currents; priestly movement = organizing will and mantra-vibration establishing harmony.
- What is the primary Vedic 'mythologem' present in this verse?
- Soma assumes the ‘forms of the Daughter (Waters)’ and moves like the Hotṛ: the drink is mythically a priestly agent that performs the rite by its own flowing. Psychologically, delight-force takes on life-forms and organizes the inner assembly into harmony.
- How does the linguistic structure reflect Proto-Indo-European roots?
- hotṛ (invoker) from √hu corresponds to an IE sacrificial-call complex (PIE *ǵʰeus-/*ǵʰuH- debated; the Vedic root is well established). varpas ‘appearance’ participates in an IE poetic concern with ‘forms/skins’ as layers of manifestation.
- What is the relationship between the Rishi and the Devata here?
- The seer recognizes Soma not as passive offering but as active officiant within: Soma’s purification is simultaneously the purification of the aspirant’s life-waters, providing a threefold shelter so the inner ‘assemblies’ can become a true rite.
Let bliss-awareness ‘purify itself’ by resting in the breath as a water-current; invite a triple peace that harmonizes body–life–mind.
Anahata (peace/śarma) and Ajna (harmonizing priestly mind)
Nadi-śodhana-style gentle alternate breathing, then effortless awareness of a central ‘flow’.
Śānta-ananda with widening—quiet joy that organizes the mind’s assemblies.
Begin with 3 slow recitations; feel ‘waters’ as subtle breath-current. On each exhale, release coverings (varpa). After chanting, sit 5–10 minutes sensing a triple sheath protected and aligned.
Vedic accents as per śākhā tradition: observe udatta on marked syllables, with svarita following udatta; maintain steady pitch steps rather than melodic singing (unless Sāma-style).
Keep each pāda flowing; avoid pausing mid-compound (e.g., trivarūtham, hotā-iva). Light pause at | (pāda break).
Maintain retroflex ṭ/ḍ/ṇ where present; clear distinction of v/va and b/bh., ‘apsu’ as ap-su (not ‘ab-su’)., ‘hotā iva’ keep vowel junction clear: ho-tā-i-va., ‘rebhan’ with soft ‘bh’ aspiration.
Clear, stream-like, slightly nasal resonance; end each pāda with calm settling.
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