Rig Veda 9.32.4: Mandala 9, Sukta 32, Mantra 4
Sukta 9.32
उभे सोमावचाकशन्मृगो न तक्तो अर्षसि । सीदन्नृतस्य योनिमा ॥
ubhé sómāvácākaśan mṛgó ná takto árṣasi | sī́dan ṛtásya yónim ā́ ||
Wahai Soma, engkau membuat kedua-dua dunia bersinar; seperti binatang liar yang terlatih baik engkau meluru ke hadapan, dan setelah duduk engkau mengambil tempatmu dalam rahim Ṛta.
Pavamāna phase: Soma flowing and then ‘seated’ in vessels; corresponds to establishing Soma in the rite and inwardly establishing truth-consciousness.
Ṛta as origin-womb of right action, Descent/manifestation (ava-), Stabilization of experience (sīdan)
Explicit: Soma settles in Ṛta’s womb—delight becomes a foundation of right law.
Illumination of both worlds implies truth-perception across planes.
From flow to form: the streaming essence becomes seated as an ordered power in manifestation.
Integral-Vedāntic symbolism: Ananda as a cosmic principle that must be harmonized with Ṛta.
A clarified stream of joy illumines inner/outer life, moves swiftly under guidance, then settles into stable truth-order.
- What is the primary Vedic 'mythologem' present in this verse?
- Soma as illuminator of the two realms and as the rushing power that finally ‘sits’ in the womb of Ṛta—mythically, the divine drink not only flows but establishes itself in the truth-order, turning movement into stable right-being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √kāś ‘shine’ parallels PIE *keh₂-/*k̑eh₂s- ‘shine/appear’ (broadly comparable to brightness roots across IE). √men not present here; key is ṛta from √ṛ ‘fit/right move’, comparable to IE notions of ‘right order’ expressed through ‘fitting’ (cf. Latin ritus ‘rite’ sometimes compared in older scholarship, though etymology is debated).
- What is the relationship between the Rishi and the Devata here?
- The seer invites Soma to manifest (ava-) as light in both planes and to become inwardly established in Ṛta. The human aspiration is for a force that is not merely swift (mṛga) but ‘crafted/channeled’ (takta) and finally grounded in truth.
Let delight illumine all parts, then consciously ‘seat’ it in Ṛta—truthful alignment.
Mūlādhāra (seating/stability) integrated with Ājñā (illumination)
4-4-6 breathing (inhale-hold-exhale) to feel ‘rush’ then ‘settle’; on exhale, rest attention in the navel/base as Ṛta-seat.
From luminous movement to steady poise.
After chanting, ask: ‘Where is my delight not yet in Ṛta?’ Then align speech, action, and motive with the quiet truth felt in the body.
Observe saṃhitā accents: keep a clear rise on marked syllables; allow a slight settling contour on ‘’ to mirror the meaning.
Make a micro-pause after ‘अर्षसि’ before ‘सीदन्’ to enact ‘rush → seat’.
ubhe: pronounce bh as aspirated; short e, avacākaśan: keep cā long; articulate ś clearly, mṛgo: vocalic ṛ; do not turn into ‘mri’, takto: double consonant feel; crisp kt cluster, ṛtasya: vocalic ṛ; dental t, yonim: y glide; short i
Even, flowing, then gently grounded at the end.
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