Rig Veda 9.86.6: Mandala 9, Sukta 86, Mantra 6
Sukta 9.86
- Rishi
- Traditionally ascribed to Soma Pavamāna seers of Mandala 9
- Devata
- Soma Pavamāna
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
उभयतः पवमानस्य रश्मयो ध्रुवस्य सतः परि यन्ति केतवः । यदी पवित्रे अधि मृज्यते हरिः सत्ता नि योना कलशेषु सीदति ॥
ubhayatáḥ pávamānasya raśmáyo dhruvásya satáḥ pári yanti ketávaḥ | yadī pavítre ádhi mṛ́jyate háriḥ sattā́ ní yonā kalaśéṣu sīdati ||
सत्मध्ये ध्रुव असलेल्या पवमान सोमाच्या रश्मी उभयतः केतूंप्रमाणे तेजस्वी चिन्हे होत परिक्रमा करीत राहतात. जेव्हा हरि पवित्र (गाळणी) वर अधि मृज्यते—शुद्ध केला जातो—तेव्हा तो आपले सत्य आसन धारण करून कलशरूपी योनींमध्ये आसनस्थ होतो.
Word by Word
- उभयतः
- on both sidesIndeclinableअव्यय; दिशावाचक/पर्यायवाचक ("both ways / on both sides")Role AdhikaraṇaRoot उभय (प्रातिपदिक)
- पवमानस्य
- of the purifying/flowing (Soma)Noun/Adjectiveपुंलिङ्ग; षष्ठी एकवचनRole Sambandha (genitive)Root पवमान (कृदन्त-प्रातिपदिक; √पू (पवते) 'to purify, flow')
- रश्मयः
- rays, reins (streams)Nounपुंलिङ्ग; प्रथमा बहुवचनRole KartāRoot रश्मि (प्रातिपदिक)
- ध्रुवस्य
- of the firm/steadfastAdjectiveपुंलिङ्ग; षष्ठी एकवचनRole Sambandha (genitive)Root ध्रुव (प्रातिपदिक)
- सतः
- of the being/existent oneNoun/Adjectiveपुंलिङ्ग; षष्ठी एकवचनRole Sambandha (genitive)Root सत् (कृदन्त-प्रातिपदिक; √अस् 'to be')
- परि
- aroundIndeclinableअव्यय; 'around, all around'Role Kriyā-viśeṣaṇaRoot परि
- यन्ति
- go, moveVerbलट् (वर्तमान); परस्मैपद; प्रथम पुरुष; बहुवचनRole KriyāRoot √या (to go)
- केतवः
- bright signs, beamsNounपुंलिङ्ग; प्रथमा बहुवचनRole Kartā (apposition to रश्मयः)Root केतु (प्रातिपदिक)
- यदी
- whenIndeclinableअव्यय; 'when/if' (Vedic form यदी)Role Sambandha (clausal connector)Root यदि
- पवित्रे
- in/at the filter (sieve)Nounनपुंसकलिङ्ग; सप्तमी एकवचनRole AdhikaraṇaRoot पवित्र (प्रातिपदिक)
- अधि
- uponIndeclinableअव्यय; 'upon, over'Role Kriyā-viśeṣaṇaRoot अधि
- मृज्यते
- is cleansed, is purifiedVerbलट् (वर्तमान); आत्मनेपद; प्रथम पुरुष; एकवचनRole KriyāRoot √मृज् (to wipe/clean/purify)
- हरिः
- the tawny one (Soma)Noun/Adjectiveपुंलिङ्ग; प्रथमा एकवचनRole KartāRoot हरि (प्रातिपदिक)
- सत्ता
- in truth / as being (truly)Nounस्त्रीलिङ्ग; प्रथमा एकवचन (Vedic abstract; 'being/true nature')Role Kriyā-viśeṣaṇa (adverbial sense: 'truly/indeed')Root सत् (कृदन्त-प्रातिपदिक; √अस्) / or सत्त्व (भाव)
- नि
- down, intoIndeclinableअव्यय; 'down, into'Role Kriyā-viśeṣaṇaRoot नि
- योनौ
- in the womb/seat (source)Nounपुं/स्त्रीलिङ्ग (प्रयोगे भेदः); सप्तमी एकवचनRole AdhikaraṇaRoot योनि (प्रातिपदिक)
- कलशेषु
- in the jars/vesselsNounपुंलिङ्ग; सप्तमी बहुवचनRole AdhikaraṇaRoot कलश (प्रातिपदिक)
- सीदति
- sits down, settlesVerbलट् (वर्तमान); परस्मैपद; प्रथम पुरुष; एकवचनRole KriyāRoot √सद् (to sit, settle)
Sandhi Notes
- Sandhi resolution (pada-wise): उभयत॒: → उभयतः
- पव॑मानस्य (no split)
- र॒श्मयो॑ → रश्मयः
- ध्रु॒वस्य॑ (no split)
- स॒तः → सतः
- परि॑ (no split)
- यन्ति (no split)
- के॒तव॑: → केतवः. Second hemistich: यदी॑ → यदी (Vedic form of यदि)
- प॒वित्रे॒ (no split)
- अधि (no split)
- मृ॒ज्यते॒ (no split)
- हरि॒: → हरिः
- सत्ता॒ (kept as Vedic abstract; often adverbial 'truly')
- नि (no split)
- योना॑ → योनौ (loc. sg.)
- क॒लशे॑षु (no split)
- सीदति (no split). Accent marks in the Saṃhitā text are not reproduced in the pada forms here
- analysis is on resolved padapāṭha-style words
The meaning
Outer meaning
On both sides, the rays of the self-purifying Soma, steadfast in the Real, move around as luminous signs. When the tawny one is cleansed on the filter, taking his true seat he settles into the wombs, the cups.
Inner meaning
As Soma purifies, its rays (raśmayaḥ) appear on both sides—suggesting a bilateral balance: inner/outer, ida/pingala, knowledge/power—circling as ketavaḥ, guiding lights around dhruva sat, the stable truth-being. When the tawny radiance (hariḥ) is cleansed on the discerning filter, it takes sattā—its true existence—and sits in yonāḥ, receptive wombs: purified instruments (mind, heart, life) that can hold and gestate the clarified delight into lasting realizations.
Universal truth
True purification produces balanced radiance and stable receptivity; when consciousness becomes a fit vessel, delight can settle and mature into enduring realization.
Themes
Soma-ritual, purification, illumination, installation of delight in the vessels, Rita-through-clarity
The seer
- Rishi
- Soma Pavamāna seer-tradition of Mandala 9; specific rishi varies by Anukramaṇī recension for RV 9.86.
- Other hymns
- RV 9.86.7 (continuation: yajñasya ketuḥ), RV 9.64 (rays, purification, vessels imagery)
Family tradition
Often linked in transmission to Kāṇva/Āṅgirasa-adjacent streams for Mandala 9 pavamāna material, though not uniformly fixed.
Significance
A classic inner-yoga statement: illumination becomes stable only when purified delight ‘sits’ in prepared receptacles—psychological vessels made fit by discrimination.
The deity
- Devata
- Soma Pavamāna
- Epithets
- pavamāna, dhruva-sat (steadfast in the Real), hari (tawny, radiant)
- Related deities
- Indra, Varuṇa (steadfast truth), Agni (purifying will)
Cosmic role
Purifying essence whose rays establish order and then inhabit prepared vessels for offering and enjoyment by the gods.
Inner power
Balanced illumination and stable ananda that can ‘take seat’ in the instruments without spilling into restlessness.
In ritual
Where it is used
Soma straining into cups; preparation for offerings
उ॒भ॒यत॒: पव॑मानस्य र॒श्मयो॑ ध्रु॒वस्य॑ स॒तः परि॑ यन्ति के॒तव॑: । यदी॑ प॒वित्रे॒ अधि॑ मृ॒ज्यते॒ हरि॒: सत्ता॒ नि योना॑ क॒लशे॑षु सीदति ॥
उ॒भ॒यतः॑ । पव॑मानस्य । र॒श्मयः॑ । ध्रु॒वस्य॑ । स॒तः । परि॑ । य॒न्ति॒ । के॒तवः॑ । यदि॑ । प॒वित्रे॑ । अधि॑ । मृ॒ज्यते॑ । हरिः॑ । सत्ता॑ । नि । योना॑ । क॒लशे॑षु । सी॒द॒ति॒ ॥
ubhayataḥ | pavamānasya | raśmayaḥ | dhruvasya | sataḥ | pari | yanti | ketavaḥ | yadi | pavitre | adhi | mṛjyate | hariḥ | sattā | ni | yonā | kalaśeṣu | sīdati
48
4 x 12 (dominant Jagatī cadence)
Circular, encircling movement in the first hemistich; settling cadence in the second.
First part energizes and balances; second part grounds and stabilizes—good for concluding a purification sequence.
- उभयतः (ubhayataḥ)
- Literal: on both sides. Symbolic: balanced dual currents; integration of complementary forces
- रश्मयः (raśmayaḥ)
- Literal: rays. Symbolic: lines of illumination/energies emanating from purified delight
- ध्रुवस्य सतः (dhruvasya sataḥ)
- Literal: of the steadfast Real. Symbolic: stable truth-being as the pivot of experience
- केतवः (ketavaḥ)
- Literal: luminous signs. Symbolic: indicators of right direction in sadhana; guiding perceptions
- हरिः (hariḥ)
- Literal: tawny one. Symbolic: golden radiance of ananda in dynamic movement
- मृज्यते (mṛjyate)
- Literal: is cleansed. Symbolic: refined by inner discrimination and surrender
- सत्ता (sattā)
- Literal: true being/existence. Symbolic: settling into authentic consciousness beyond fluctuation
- योना (yonā)
- Literal: wombs. Symbolic: receptive inner centers that can gestate truth
- कलशेषु (kalaśeṣu)
- Literal: in cups/vessels. Symbolic: purified mental-vital containers holding clarified joy
Soma-pavamāna cycle: used in Soma pressing rites (e.g., Agniṣṭoma/other Soma-yāgas) during the purification (pavana) through the filter before offering and distribution.
During the pavamāna phase as Soma is cleansed and collected into kalaśas
Cleansing on pavitra; collecting and seating Soma in vessels for distribution
Use as a grounding chant after energizing practices; feel the ‘rays’ balance left/right, then let joy settle into heart and mind as stable presence.
Key roots and forms: (1) pavamāna-: present participle middle of √pū ‘to purify, cleanse’; Soma is ‘self-purifying’ by its flowing. (2) raśmi- ‘ray, rein’: from √raś ‘to stretch/extend’; hence streams that extend outward as illumination. (3) dhruva- ‘fixed, firm’: from √dhṛ ‘to hold, support’; psychologically the stable axis of consciousness. (4) sat- ‘being/real’: present participle of √as ‘to be’; indicates truth-being. (5) ketu- ‘banner/sign/light’: from √cit ‘to notice, perceive’ (semantic field of cognition), hence perceptible tokens of awareness. (6) pavitra- ‘purifier/filter’: instrument noun from √pū; ritual filter becomes inner discrimination. (7) mṛjyate: passive of √mṛj ‘to wipe, cleanse, polish’; polishing as brightening of consciousness. (8) hari- ‘tawny/golden’: epithet of Soma/Indra; conveys luminous energy and delight. (9) yoni- ‘womb, seat, source’: from √yu ‘to join/contain’ (broadly ‘place of generation/holding’). (10) kalaśa- ‘cup, vessel’: ritual container; symbolically the prepared formations that can hold the clarified rasa.
Sat (Being/Real), stability of Truth (dhruva as axis), purification as inner discernment (pavitra as viveka)
Encircling rays as ketu are signs of ṛta establishing itself around the being.
dhruvasya sataḥ explicitly points to stable truth-being as the foundation.
From radiance to embodiment: light organizes, then inhabits forms (vessels/wombs).
Integral Vedic psychology: establishment of sat (being) so that ananda can be held and made effective.
Rays = illumined energies; filter = discrimination; cups/wombs = receptive inner instruments; tawny = dynamic ananda-force.
- What is the primary Vedic 'mythologem' present in this verse?
- The central mythic action is the ‘purification-and-enthronement’ of Soma: the luminous essence circulates as rays/signs (raśmi/ketu) and, once filtered (pavitra), takes its seat (sattā) in the vessels (kalaśa). In the inner sense, it is the descent of clarified consciousness-delight into prepared formations of the being, establishing a stable truth-state (sat, dhruva).
- How does the linguistic structure reflect Proto-Indo-European roots?
- satáḥ derives from √as ‘to be’ (PIE *h₁es-), foregrounding ‘Being/Real’ as the ontological base. yóni aligns with the Indo-European notion of ‘seat/source’ (cf. Greek gónos ‘offspring’ as a related semantic field of generation). ketú- belongs to a cognition/notice semantic field (√cit), consistent with an IE poetic tendency to encode ‘light’ as ‘sign/knowledge’ rather than mere physical brightness.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s stance is that of a facilitator of embodiment: he does not merely praise Soma but tracks Soma’s ordered movement from circulating illumination to settled presence. The reciprocity is implicit—by offering the conditions of purification (pavitra, vessels), the human aspirant enables Soma to ‘sit’ within; in return Soma establishes sat (true being) and sends out ketu (cognitive lights) that guide and stabilize the consciousness.
Balance and stabilize: let illumination circulate, then rest as being (sattā) in receptive centers.
Ajna (rays/illumination) settling into Anahata (womb of bhakti/joy).
Alternate nostril for 6 rounds (ubhayataḥ balance), then 5 minutes natural breath with attention on heart as ‘kalaśa’.
Quietly luminous, seated presence.
After chanting, imagine a golden stream passing through a fine filter at the brow, then descending to settle in the heart-cup; remain still until the sweetness becomes steady and non-dependent.
Standard RV svara with clear udatta peaks on key nouns (raśmayaḥ, ketavaḥ, pavitre, hariḥ) as marked in your text tradition.
Keep the first pāda flowing without breaks; make a gentle settling cadence on ‘kalaśeṣu sīdati’.
उभयतः: ‘bh’ aspirated; final ḥ soft, ध्रुवस्य: ‘dhru’ conjunct; keep short a in -sya, मृज्यते: palatal ‘jya’ conjunct, not ‘ji-ya’, कलशेषु: retroflex ṣ in -śeṣu? (here ś); keep ‘ś’ palatal, distinct from ṣ
Soft, steady, inward; let the final verb sīdati be gently grounded.
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