Rig Veda Sukta 74
Mandala 9Sukta 749 Mantras

Sukta 74

Sukta 9.74

Chandas

Jagatī (probable; verify)

Himne Soma Pavamāna ini memuji Soma yang diperah sebagai kuasa bercahaya, laksana bayi yang baru lahir, yang meluru menuju svar (Cahaya), mengaum menembusi penapis bulu dan bercampur dengan air. Soma digambarkan sebagai benih langit dan daya-rahim Aditi, yang menambah kelimpahan (susu, kekuatan, zuriat) bagi pelaksana korban. Himne ini memuncak pada penyucian terakhir Soma dan doa yang jelas agar ia menjadi manis serta memabukkan untuk diminum Indra.

Recitation with translationRig Veda 9.74

In this hymn

Addressed to

  • Soma PavamanaSoma Pavamāna (with imagery overlapping Agni/solar pursuit of svar)

    Soma as ‘Pavamāna’ is the self-purifying pressed juice that runs swiftly through the woolen strainer, roaring like a forceful ray (aṃśu) and shining with ruddy/solar brilliance as it seeks svar.

Mantras

Mantra 1

शिशुर्न जातोऽव चक्रदद्वने स्वर्यद्वाज्यरुषः सिषासति । दिवो रेतसा सचते पयोवृधा तमीमहे सुमती शर्म सप्रथः ॥

Seperti bayi yang baru lahir dia menangis di rimba, ketika yang kemerah-merahan, pembawa daya, menginginkan cahaya. Dia bersatu dengan benih langit, menambah susu kelimpahan; dialah yang kami seru demi damai yang luas dan budi yang bercahaya, lurus.

Mantra 2

दिवो यः स्कम्भो धरुणः स्वातत आपूर्णो अंशुः पर्येति विश्वतः । सेमे मही रोदसी यक्षदावृता समीचीने दाधार समिषः कविः ॥

Dia yang menjadi penyangga dan sokongan langit, terbentang dalam keluasan-Nya sendiri—sinar yang penuh ini beredar mengelilingi segala arah. Dia merangkul dua alam yang agung ini, dan menegakkan keduanya saling berhadapan; sang kavi (resi) menghimpunkan kuasa-kuasa kenikmatan ke dalam keselarasan.

Mantra 3

महि प्सरः सुकृतं सोम्यं मधूर्वी गव्यूतिरदितेॠतं यते । ईशे यो वृष्टेरित उस्रियो वृषापां नेता य इतऊतिॠग्मियः ॥

Agunglah arus yang mengalir—kemanisan yang tersusun elok, lahir daripada Soma; luaslah laluan-padang Aditi, yakni ṛta yang mara ke hadapan. Dari sini dia menguasai hujan dan kawanan yang bercahaya; seekor banteng, pemimpin air, pertolongannya dari sini layak dipuji dalam nyanyian puja.

Mantra 4

आत्मन्वन्नभो दुह्यते घृतं पय ऋतस्य नाभिरमृतं वि जायते । समीचीनाः सुदानवः प्रीणन्ति तं नरो हितमव मेहन्ति पेरवः ॥

Dari langit yang menguasai dirinya, kekayaan yang jernih diperah—kemanisan yang bercahaya; dari pusat Ṛta lahir sari yang abadi lalu mengembang. Mereka yang seiring dengan ketepatan, para pemberi yang baik, bersukacita padanya; manusia, menempatkannya di dalam, mencurahkannya turun laksana hujan yang memelihara.

Mantra 5

अरावीदंशुः सचमान ऊर्मिणा देवाव्यं मनुषे पिन्वति त्वचम् । दधाति गर्भमदितेरुपस्थ आ येन तोकं च तनयं च धामहे ॥

Sinar itu mengaum, bergerak bersama gelombang; ia mengembang bagi manusia kulit yang mencari para dewa (tabiat lahir). Ia meletakkan benih dalam pangkuan Aditi—dengannya semoga kami memegang anak dan zuriat, suatu kediaman yang teguh dalam Yang Tak Terbatas.

Mantra 6

सहस्रधारेऽव ता असश्चतस्तृतीये सन्तु रजसि प्रजावतीः । चतस्रो नाभो निहिता अवो दिवो हविर्भरन्त्यमृतं घृतश्चुतः ॥

Dari punca yang berarus seribu, mereka mengalir turun tanpa terputus; semoga mereka berada di alam ketiga, kaya dengan zuriat. Empatlah pusat-pusat (nābhi) yang ditetapkan sebagai penopang langit; mereka membawa persembahan—abadi, menitis dengan ghee (ghṛta).

Mantra 7

श्वेतं रूपं कृणुते यत्सिषासति सोमो मीढ्वाँ असुरो वेद भूमनः । धिया शमी सचते सेमभि प्रवद्दिवस्कवन्धमव दर्षदुद्रिणम् ॥

Ia membentuk rupa putih apabila ia ingin digerakkan—Soma, pemberi yang kuat, Asura yang mengetahui keluasan. Dengan dhī (wawasan) ia bersatu dengan daya pendamai (śamī); lalu ia menolak maju, menzahirkan tong langit, mencurahkan banjir yang terangkat.

Mantra 8

अध श्वेतं कलशं गोभिरक्तं कार्ष्मन्ना वाज्यक्रमीत्ससवान् । आ हिन्विरे मनसा देवयन्तः कक्षीवते शतहिमाय गोनाम् ॥

Kemudian tempayan putih itu, disapukan dengan sinar-sinar, didaki oleh daya yang menang ketika ia terus mendesak maju. Para pencari-dewa menggerakkannya ke hadapan dengan minda—menuju Kakṣīvān, demi kelimpahan seratus musim dingin daripada kawanan yang bercahaya (sinar pengetahuan).

Mantra 9

अद्भिः सोम पपृचानस्य ते रसोऽव्यो वारं वि पवमान धावति । स मृज्यमानः कविभिर्मदिन्तम स्वदस्वेन्द्राय पवमान पीतये ॥

Wahai Soma, yang bercampur dengan air, sarimu—ditapis oleh bulu—mengalir keluar melalui penapis ketika engkau memurnikan diri. Disucikan oleh para ṛṣi menjadi kenikmatan yang paling memabukkan, jadilah manis untuk diminum Indra—wahai Pavamāna.

Inside Sukta 74

How it unfolds

  1. Where it opens

    Soma is introduced with vivid birth-and-forest imagery: like a newborn crying out, the ruddy force seeks svar and is invoked for wide peace and right-mindedness.

  2. Development

    The hymn expands Soma’s cosmic generativity—joining heaven’s seed, swelling plenitude, and placing the embryo in Aditi—linking purification with fertility, home, and increase.

  3. Climax

    Soma’s roaring, wave-driven surge as a radiant aṃśu culminates in his fully clarified, inspired potency shaped by the kavis (seer-poets).

  4. Where it settles

    The hymn closes with a direct liturgical petition: as he runs through the wool-filter and is cleansed, Soma should become sweet and maximally exhilarating for Indra to drink.

The deity: Soma Pavamāna

  • In the VedaHe is portrayed as mingling with the waters, as heaven’s seed, and as a generative power set in Aditi’s lap, increasing milk-like abundance and delight.
  • Cosmic functionMediator of vitality and illumination: he links heaven and earth through waters and light, empowers the gods (especially Indra) for victory, and sustains fertility, increase, and right order in the sacrifice.
  • Inner significanceThe clarified consciousness that is ‘filtered’ of obscurity—an inner rasa that becomes luminous, expansive (Aditi), and strength-giving; the surge of inspired delight that supports clarity (sumati) and wide peace (śarma).

The seer

  • Anukramaṇī-attribution uncertain (Soma Pavamāna seer tradition)Mandala 9 hymns are largely attributed to a Soma-Pavamāna poet-seer tradition rather than a single clearly named rishi; this sukta’s specific rishi varies across recensional/anukramaṇī notices.

Famous verses

शिशुर्न जातोऽव चक्रदद्वने स्वर्यद्वाज्यरुषः सिषासति । दिवो रेतसा सचते पयोवृधा तमीमहे सुमती शर्म सप्रथः ॥
Verse 9.74.1Sets the hymn’s signature imagery: Soma as newborn, ruddy, force-bearing seeker of svar; also frames the prayer for sumati (right-mindedness) and expansive peace.Read verse 9.74.1 →
अरावीदंशुः सचमान ऊर्मिणा देवाव्यं मनुषे पिन्वति त्वचम् । दधाति गर्भमदितेरुपस्थ आ येन तोकं च तनयं च धामहे ॥
Verse 9.74.5Highlights Soma’s generative/creative role—placing the ‘embryo’ in Aditi’s lap—linking purification to fertility, continuity of lineage, and a stable dwelling in the Infinite.Read verse 9.74.5 →
svadasvendrāya pavamāna pītaye
Verse 9.74.9Most explicit ritual description: Soma mixed with waters runs through the woolen filter; ends with the key offering-intent—‘be sweet for Indra’s drinking.’Read verse 9.74.9 →

Attributes of the deity

  • pavamāna (self-purifying)
  • aṃśu (ray/beam)
  • āvya vāra (wool-filtered)
  • watery yet fiery/solar in imagery
  • seed of heaven; placed in Aditi’s lap
  • giver of strength, offspring, and abundance
  • intoxicating delight for Indra
  • swift, roaring, wave-moving

Also by this seer

  • General contribution to the Ninth Maṇḍala (Pavamāna Soma corpus) used in Soma-pressing rites
  • Associated with the liturgical-poetic tradition that shaped the standard imagery of Soma’s filtration (āvya vāra), waters, and Indra’s exhilaration

The rite, step by step

  • Soma is pressed and mixed with water (adbhiḥ papṛcāna).
  • The juice is led onto the strainer/wool filter (āvya vāra) to purify as it runs (dhāvati).
  • Chanting accompanies the flow, praising Soma’s light-seeking, roaring, and life-increasing powers.
  • The clarified Soma is collected in vessels and further prepared (often with milk/curds per rite) as invigorating draught.
  • Offering is made to Indra (and related deities per sequence), praying Soma become sweet and exhilarating (svadasva… pītaye).

Offerings

  • Pressed Soma juice
  • Water for mixing/purification
  • Woolen filter/strainer as the purifying medium (ritual implement)
  • Common Soma accompaniments in practice (milk/curds) depending on śrauta procedure

Frequently Asked Questions

The hymn praises Soma as Pavamāna—Soma juice that purifies itself as it flows through the woolen filter during the Soma sacrifice.

It uses birth and light imagery to show Soma’s fresh, living force: he ‘cries out’ as he is pressed and then rushes like a radiant beam seeking svar (the Light).

It describes the actual filtration—Soma mixed with water running through the wool strainer—and asks that the clarified Soma become sweet and power-giving for Indra to drink.

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