Rig Veda 9.113.11: Mandala 9, Sukta 113, Mantra 11
Sukta 9.113
- Rishi
- Soma Pavamāna cycle attribution
- Devata
- Soma as the bringer of ānanda
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
यत्रानन्दाश्च मोदाश्च मुदः प्रमुद आसते । कामस्य यत्राप्ताः कामास्तत्र माममृतं कृधीन्द्रायेन्दो परि स्रव ॥
yátrā́nandāś ca módāś ca múdaḥ pra-múda āsate | kā́masya yátrā́ptāḥ kā́mās tátra mā́m amṛ́taṃ kṛdhī́ndrā́yendo pári srava ||
នៅទីកន្លែងដែលភាពបរិបូណ៌ និងភាពរីករាយ និងការសប្បាយចិត្ត និងការអរសប្បាយអង្គុយលើអាសនៈរបស់វា ដែលការស្វែងរករបស់ព្រលឹងទទួលបានវត្ថុពិតប្រាកដរបស់វា ទីនោះសូមឲ្យធ្វើឲ្យខ្ញុំមានជីវិតអមតៈ ហើយសូមឲ្យសោមហូរចេញជុំវិញដើម្បីបំពេញឲ្យព្រះឥន្ទ្រ
Word by Word
- यत्र
- whereIndeclinableस्थानवाचक अव्यय (relative adverb: ‘where’)Role अधिकरणRoot यत्र (अव्यय-प्रातिपदिक) < य- (सर्वनाम-आधार) + -त्र
- आनन्दाः
- blisses, joysNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (आसते इत्यस्य)Root आनन्द (प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक अव्ययRoot च (अव्यय)
- मोदाः
- delightsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (आसते इत्यस्य)Root मोद (प्रातिपदिक) < √मुद् (हर्षे)
- च
- andIndeclinableसमुच्चयार्थक अव्ययRoot च (अव्यय)
- मुदः
- gladnessesNounस्त्रीलिङ्ग (वेदे प्रायः), प्रथमा, बहुवचन (वेदिक रूप: ‘मुदः’ = ‘मुदाः’)Role कर्तृ (आसते इत्यस्य)Root मुद् (प्रातिपदिक) < √मुद् (हर्षे)
- प्रमुदः
- great rejoicingsNounस्त्रीलिङ्ग (वेदे), प्रथमा, बहुवचन (वेदिक रूप: ‘प्रमुदः’ = ‘प्रमुदाः’)Role कर्तृ (आसते इत्यस्य)Root प्रमुद् (प्रातिपदिक) < प्र + √मुद्
- आसते
- sit/abide, are presentVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, बहुवचनRoot √आस् (उपवेशने/स्थितौ)
- कामस्य
- of desireNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive: ‘of desire’)Root काम (प्रातिपदिक)
- यत्र
- whereIndeclinableस्थानवाचक अव्ययRole अधिकरणRoot यत्र (अव्यय)
- आप्ताः
- attained, fulfilledAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन; ‘प्राप्त/लब्ध’Role विशेषण (कामाः)Root आप्त (कृदन्त-प्रातिपदिक) < आ + √आप् (व्याप्तौ/प्राप्तौ) / √आप् (लम्भे) + क्त
- कामाः
- desiresNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (अस्ति/भवन्ति इत्यर्थे)Root काम (प्रातिपदिक)
- तत्र
- thereIndeclinableस्थानवाचक अव्यय (demonstrative adverb: ‘there’)Role अधिकरणRoot तत्र (अव्यय)
- माम्
- mePronounद्वितीया, एकवचनRole कर्म (कृधीः इत्यस्य)Root अस्मद् (सर्वनाम)
- अमृतम्
- immortalAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (माम् इत्यस्य कर्म-विशेषणम्)Role कर्म-विशेषणRoot अमृत (प्रातिपदिक) < अ- (निषेध) + मृत (√मृ) / ‘immortal’
- कृधि
- makeVerbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRoot √कृ (करणे)
- इन्द्राय
- for IndraNounपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot इन्द्र (प्रातिपदिक)
- इन्दो
- O Indu (Soma)Nounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्दु (प्रातिपदिक)
- परि
- forth, aroundIndeclinableउपसर्गार्थक अव्यय (‘around, forth’)Root परि (उपसर्ग/अव्यय)
- स्रव
- flowVerbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRoot √स्रु (स्रवणे)
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): यत्र | आनन्दाः च | मोदाः च | मुदः प्रमुदः | आसते । कामस्य | यत्र | आप्ताः कामाः | तत्र | माम् अमृतम् | कृधि | इन्द्राय | इन्दो | परि | स्रव ॥ 1) ‘यत्रा॑न॒न्दाश्च’ = यत्र + आनन्दाः + च (अ + आ → आ)
- 2) ‘मोदा॑श्च’ = मोदाः + च
- 3) ‘मुद॑: प्र॒मुद॒’ इति वेदिके ‘मुदः/प्रमुदः’ प्रथमा-बहुवचनरूपे (क्लासिकल ‘मुदाः/प्रमुदाः’)
- 4) ‘यत्रा॒प्ताः’ = यत्र + आप्ताः (अ + आ → आ)
- 5) ‘कामास्तत्र’ = कामाः + तत्र (विसर्ग-लोपः/सन्धिः)
- 6) ‘माम॒मृतं॑’ = माम् + अमृतम् (म् + अ → म)
- 7) ‘कृ॒धीन्द्रा॑येन्दो’ = कृधि + इन्द्राय + इन्दो (इ + इ → ई; पदसंयोगे दीर्घः)
The meaning
Outer meaning
A prayer to purified Soma to carry the worshipper to the realm where blissful joys abide and desires find their fulfillment, and there to make the seeker immortal; Soma is asked to flow all around for Indra.
Inner meaning
Soma as ānanda-consciousness is invoked to establish the being in the inner world where delight (ānanda, moda, mud, pramud) becomes stable and seated—no longer a passing emotion but a founded state. ‘Kāma’ becomes the soul’s true aspiration (psychic will) whose objects are the real aims of the spirit (truth, light, wideness), not vital craving. Immortality (amṛta) is the firm poise in the deathless consciousness, supported by Indra (illuminated mind) who receives Soma and turns bliss into luminous power for transformation.
Universal truth
Human fulfillment is not achieved by multiplying outer objects but by entering the plane of consciousness where delight is native and aspiration meets its true correspondences; from that foundation arises a deathless poise—freedom from fear, fragmentation, and inner decay.
Themes
Bliss and delight, Fulfilled seeking, Soma as ananda, Inner realization
The seer
- Rishi
- Soma Pavamāna cycle (traditional attribution; seers vary by hymn)
- Other hymns
- RV 9.113 (whole hymn), RV 9.108–9.114 (Pavamāna cluster with the refrain indrāyendo pari srava)
Family tradition
RV 9 is the Soma Pavamāna Maṇḍala: a specialized tradition of seers transmitting the inner and ritual science of purification (pavamāna) and the ascent into ananda.
Significance
The seer-voice here is archetypally the ‘pavamāna’ vision: bliss purified of mixture, made fit for Indra (illumined mind). The mantra marks the goal-state—ānanda seated as a stable kingdom—rather than merely the process.
The deity
- Devata
- Soma (Indu) Pavamāna; Indra in the refrain as receiver/support
- Epithets
- Indu (bright drop), Pavamāna (self-purifying), Rājā Soma (king Soma, implicit in the cycle), Indrāya (for Indra)
- Related deities
- Indra, Agni, Ādityas (as guardians in nearby verses of the cycle), Uṣas (illumination that often accompanies Soma’s ascent)
Cosmic role
Soma is the cosmic delight and immortalizing essence that is pressed/purified and offered to the gods; it sustains Indra’s victories and opens the higher worlds where joy is native.
Inner power
A descending and circulating ananda that clarifies mind, sweetens heart, and energizes will; it converts seeking into realized possession and stabilizes the deathless poise.
In ritual
Where it is used
Soma Pavamāna chanting during Soma pressing/purification (pavamāna-stotra/śastra contexts)
यत्रा॑न॒न्दाश्च॒ मोदा॑श्च॒ मुद॑: प्र॒मुद॒ आस॑ते । काम॑स्य॒ यत्रा॒प्ताः कामा॒स्तत्र॒ माम॒मृतं॑ कृ॒धीन्द्रा॑येन्दो॒ परि॑ स्रव ॥
यत्र॑ । आ॒न॒न्दाः । च॒ । मोदाः॑ । च॒ । मुदः॑ । प्र॒ऽमुदः॑ । आस॑ते । काम॑स्य । यत्र॑ । आ॒प्ताः । कामाः॑ । तत्र॑ । माम् । अ॒मृत॑म् । कृ॒धि॒ । इन्द्रा॑य । इ॒न्दो॒ इति॑ । परि॑ । स्र॒व॒ ॥
yatra | ānandāḥ | ca | modāḥ | ca | mudaḥ | pra-mudaḥ | āsate | kāmasya | yatra | āptāḥ | kāmāḥ | tatra | mām | amṛtam | kṛdhi | indrāya | indo iti | pari | srava
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4 pādas × ~12 syllables (Jagatī tendency; refrain tightens cadence)
Broad, flowing, wave-like movement suited to ‘pari srava’ (circulation/overflow).
Induces expansion and uplift; the long Jagatī line supports a sustained breath and a felt ‘streaming’ of delight through the body-mind.
- यत्र (yatra)
- Literal: where. Symbolic: the inner plane/level of consciousness to be entered
- आनन्द (ānanda)
- Literal: bliss. Symbolic: divine delight as the substance of higher consciousness
- मोद (moda)
- Literal: gladness. Symbolic: joy of the illumined mind when it receives truth
- मुद् / मुदः (mud / mudaḥ)
- Literal: delight. Symbolic: sweet satisfaction of the heart-being in contact with the Divine
- प्रमुद (pramuda)
- Literal: exultation. Symbolic: uplifted intensification of delight as the being widens upward
- काम (kāma)
- Literal: desire. Symbolic: true soul-aspiration (when purified), the seeking of the psychic for the Real
- आप्त (āpta)
- Literal: attained, reached. Symbolic: secure possession by identity/realization rather than acquisition
- अमृत (amṛta)
- Literal: immortal, deathless. Symbolic: stable establishment in deathless consciousness beyond the ego-life
- इन्दु/सोम (indu/soma)
- Literal: Soma drop, nectar. Symbolic: stream of bliss-consciousness that purifies and uplifts
- परि स्रव (pari srava)
- Literal: flow around. Symbolic: pervasive descent and circulation of the ananda-force through all parts of the being
- इन्द्र (indra)
- Literal: Indra. Symbolic: illumined mind/power that upholds the Soma-force and breaks limitations
Soma pressing/purification; recited to support the ‘delight’ aspect of Soma in the rite and inner ascent.
During Soma-yajña sequences when Soma is filtered and offered to Indra and other deities
Chanting to accompany purification, collection, and offering of Soma; invoking protection and immortalizing delight
Used as a meditation mantra for stabilizing joy and aspiration: recite while visualizing a cool luminous nectar pervading the system and settling the mind in gladness.
ānandá is often analyzed from ā- + √nand ‘rejoice’ → ‘full joy’; módá/múda from √mud ‘to be glad, rejoice’ (PIE *mud- ‘be glad’ uncertain; Indo-Iranian is clear). ā́pta from √āp ‘to reach, obtain’ → attained. The piling of near-synonyms (ānanda/moda/muda/pramuda) is a Vedic intensification strategy marking graded delight-states rather than mere stylistic redundancy.
Ānanda as a plane of being (bliss-consciousness), Transformation of kāma into fulfilment (āpta-kāma), Immortality through stabilized delight
R̥ta is implied as the ‘true objects’ of seeking—fulfillment according to the soul’s law, not ego’s impulse.
‘Āptāḥ kāmāḥ’ suggests satya-kāma: desires transformed into truth-wills that are naturally fulfilled in the true plane.
Ascent to the world/seat of delight; establishing consciousness in the deathless foundation.
Proto-Vedāntic/Upaniṣadic resonance (ānanda and amṛta as ontological realities); compatible with integral yoga psychology (Aurobindo/Kashyap emphasis).
The ‘flow’ is the descent of cool luminous bliss through the nāḍī-like channels of the subtle being, bathing mind and life and seating joy in the heart and crown.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘world of bliss’ motif: a supramental/upper realm where delight is not episodic but seated (āsate). Soma is the mythic vehicle of that realm, granting āpta-kāma—seeking that has reached its true fulfillment.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ās ‘sit’ (āsate) reflects PIE *h₁es-/*h₂eh₁s- ‘sit’ (cf. Lat sedeō from *sed-, related sitting roots; Skt has √sad and √ās with overlapping ‘sit’ semantics). √āp ‘reach’ aligns with PIE *h₂ep- ‘take, reach’ proposed in some etymologies; at minimum it shows a common Indo-Iranian attainment lexeme.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s reciprocity is intimate: Soma is invoked as an inner substance of joy that can ‘seat itself’ in the being. The prayer is for a permanent enthronement of delight, culminating in amṛta—deathlessness as stable consciousness rather than a post-mortem reward.
Stabilize ānanda as a seated state; convert desire into aspiration and rest in the deathless poise.
Sahasrāra/Ājñā (descent of luminous nectar) and Anāhata (seating of joy)
Slow nasal breathing with long exhale on ‘pari srava’; feel a cool stream descending on the inhale and spreading on the exhale.
Quiet, widened awareness with gentle rapture; witness-mind supported by illumined intelligence (Indra).
Before recitation, offer one clear aspiration (kāma purified). During chanting, visualize Soma as a white-gold current; after chanting, sit silently and let joy ‘take its seat’ without seeking objects.
Vedic accents as in Śākala tradition: observe marked udatta/anudatta/svarita (notably in yatrā́nandāś, módāś, múdaḥ, amṛ́taṃ, índrā́yendo).
Let udatta syllables rise clearly; keep anudatta lower and steady; render svarita as a brief fall from the raised tone—especially at word-junctions in the refrain.
Maintain retroflex in kṛdhi with clear ‘ṛ’ vowel, Separate pramuda without over-nasalizing, In ‘indrāyendo’, keep the sandhi smooth: indrāy-endo ( + ), Hold long vowels: ā in ānanda, ī in indrāya (if length per pada reading)
Luminous, flowing, with a ‘streaming’ legato on pari srava.
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