Rig Veda 9.114.4: Mandala 9, Sukta 114, Mantra 4
Sukta 9.114
- Rishi
- Kāśyapa
- Devata
- Soma with Indra in refrain
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Shanta (peace)
यत्ते राजञ्छृतं हविस्तेन सोमाभि रक्ष नः । अरातीवा मा नस्तारीन्मो च नः किं चनाममदिन्द्रायेन्दो परि स्रव ॥
yát te rājan śṛtáṃ hávis téna somā́bhi rakṣa naḥ | arātī-vā mā nas tārīn mó ca naḥ kíṃ canā́mamat índrā́yendo pári srava ||
Tą twoją ofiarą, o Królu, przygotowaną i doskonałą, o Somo, chroń nas. Niech wroga wola nie przekroczy nas; niech nic w ogóle nas nie przemocy. O Somo Indry, spływaj dokoła i w nas.
Word by Word
- यत्
- whatever / that whichPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole सम्बन्ध/विशेषण (यत्-तत् सम्बन्धः) — ‘हविः’ इत्यस्य विशेषणम्Root यद् (सर्वनाम-प्रातिपदिक) / यद्-शब्द
- ते
- of you / yourPronounषष्ठी, एकवचनRole सम्बन्ध (षष्ठी) — ‘ते हविः’Root त्वद् (सर्वनाम-प्रातिपदिक)
- राजन्
- O kingNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot राजन् (प्रातिपदिक)
- श्रुतम्
- heard; heeded; approvedParticiple (Adjective)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (हविः-सामानाधिकरण्यम्)Role विशेषण (हविः) / कर्मणि-भावः ‘heard/approved’Root √श्रु (धातु) → श्रुत (कृदन्त-प्रातिपदिक)
- हविः
- oblation, offeringNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म (रक्ष) — ‘us (with respect to) the oblation’ / विषयःRoot हविस् (प्रातिपदिक)
- तेन
- with that / by thatPronounतृतीया, एकवचन, नपुंसकलिङ्गRole करणRoot तद् (सर्वनाम-प्रातिपदिक)
- सोम
- O SomaNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot सोम (प्रातिपदिक)
- अभि
- towards; over; uponIndeclinableअव्ययRole उपपद/दिशा-सम्बन्धः (रक्ष इत्यस्य) — ‘towards/over’Root अभि (उपसर्ग/अव्यय)
- रक्ष
- protect!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √रक्ष्
- नः
- us / ourPronounद्वितीया/षष्ठी, बहुवचन (एन्क्लिटिक)Role कर्म (रक्ष) — ‘us’Root अस्मद् (सर्वनाम-प्रातिपदिक)
- अरा॒ती॒वा
- hostile one; one with enmityAdjective (used substantively)पुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (तारीत् इत्यस्य) — ‘the hostile one’Root अराति-वत् (प्रातिपदिक; अराति ‘harm/hostility’ + वत्)
- मा
- do notIndeclinableअव्यय (निषेधः, लोट्/विधिलिङ्-सम्बन्धः)Role निषेध (तारीत्/मदत् इत्यादि क्रियाणाम्)Root मा (निषेध-अव्यय)
- नः
- usPronounद्वितीया/षष्ठी, बहुवचन (एन्क्लिटिक)Role कर्म (तारीत्) — ‘us’Root अस्मद्
- तारीत्
- should overpass/overcome (us)Verbविधिलिङ्/आशीर्लिङ् (प्रार्थना-निषेधार्थ), तृतीयपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √तॄ (तॄ/तॄ॑ ‘to cross over, overcome’)
- मो
- and do not / norIndeclinableनिषेध-अव्यय ‘मा’ (उ-आगम/एन्क्लिटिक-सम्बन्धः)Role निषेधRoot मा + उ (एन्क्लिटिक संधि-रूप)
- च
- andIndeclinableअव्ययRole समुच्चयRoot च (अव्यय)
- नः
- usPronounद्वितीया/षष्ठी, बहुवचन (एन्क्लिटिक)Role कर्म (मदत्/तारीत्) — ‘us’Root अस्मद्
- किम्
- anythingPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole कर्म/विषय (मदत्) — ‘anything’Root किम् (सर्वनाम-प्रातिपदिक)
- चन
- evenIndeclinableअव्ययRole अवधारण/अपि-अर्थःRoot चन (अव्यय; ‘even’)
- अममत्
- became intoxicated / ragedVerbलुङ् (अorist), तृतीयपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √मद् (to be exhilarated, be intoxicated) → अममत्
- इन्द्राय
- for IndraNounपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (अममत्—‘for Indra’)Root इन्द्र (प्रातिपदिक)
- इन्दो
- O Indu (Soma-drop)Nounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot इन्दु (प्रातिपदिक)
- परि
- around; forthIndeclinableअव्ययRole उपसर्ग (स्रव) — ‘around/forth’Root परि (उपसर्ग/अव्यय)
- स्रव
- flow!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot √स्रु (to flow)
Sandhi Notes
- संधि-विच्छेदः (पदपाठानुसार): यत्ते → यत् + ते
- राजञ्छृतम् → राजन् + श्रुतम् (न् + श् → ञ्छ्)
- तेन सोमा॒भि → तेन + सोम + अभि
- अरा॒ती॒वा → अराति + वत् (वत्-प्रत्ययान्त विशेषणम्)
- मा नस्तारीन् → मा + नः + तारीत् (पाठे ‘तारीन्’ इति नः-सम्बन्धेन नकार-आगम/अनुनासिक-प्रभावः)
- मो च नः → मा + उ + च + नः (मो = मा + उ)
- किं चनाममदिन्द्रायेन्दो → किम् + चन + अममत् + इन्द्राय + इन्दो (अममत् + इन्द्राय → अममदिन्द्राय, त् + इ → दि (जश्त्व/संधि))
The meaning
Outer meaning
With your prepared/perfected offering, O King Soma, protect us. Let the hostile one not pass beyond us; let nothing overpower us. Soma is asked to flow for Indra.
Inner meaning
‘Śṛtaṃ haviḥ’ is the offering ‘cooked’—matured, made ready: the gathered life-energies and experiences processed by aspiration and discipline into a fit oblation. Soma protects by this perfected offering: when delight is purified and rightly offered, it becomes a shield. ‘Arāti’ is hostile will—forces of division, jealousy, inertia, and subconscient resistance that try to cross the boundary of the sādhanā. The prayer is for inviolable inner borders: no invading impulse, no overpowering depression or confusion (‘kiṃ cana āmamat’) to dominate. Indra receives Soma to strike down these resistances with illumination.
Universal truth
Protection is strongest when life is consciously prepared and offered; a purified delight becomes a power of immunity against hostile impulses and overpowering negativity.
Themes
Protection prayer, Obstacle removal, Ritual-to-psychological transposition
The seer
- Rishi
- Kāśyapa (hymn context)
- Lineage
- Kāśyapa
- Other hymns
- RV 9.114.1–3
Family tradition
Kāśyapa’s line often articulates protective harmonies and boundaries under r̥ta; here the seer applies that to the inner sacrifice: prepared oblation as protection from arāti.
Significance
The seer teaches a practical law of yoga: immunity comes from maturation (śṛta) and right offering (havis), not from mere suppression or fear of hostile forces.
The deity
- Devata
- Soma (King Soma) Pavamāna; Indra in refrain
- Epithets
- Rājā Soma, Pavamāna, Indu
- Related deities
- Indra, Ādityas (protective law, previous verse), Agni (as cooker/preparer of offering, implicit in śṛta)
Cosmic role
Soma is both nourishment and protection of the sacrifice; as king, he maintains the integrity of the rite and the sacrificer against hostile powers.
Inner power
Creates a luminous ‘immune field’ in consciousness; strengthens will and prevents invasion by negativity; supplies Indra with force to overcome resistance.
In ritual
Where it is used
Protective formula within Soma offering sequences; guarding the sacrificer and rite
यत्ते॑ राजञ्छृ॒तं ह॒विस्तेन॑ सोमा॒भि र॑क्ष नः । अ॒रा॒ती॒वा मा न॑स्तारी॒न्मो च॑ न॒: किं च॒नाम॑म॒दिन्द्रा॑येन्दो॒ परि॑ स्रव ॥
यत् । ते॒ । रा॒ज॒न् । शृ॒तम् । ह॒विः । तेन॑ । सो॒म॒ । अ॒भि । र॒क्ष॒ । नः॒ । अ॒रा॒ति॒ऽवा । मा । नः॒ । ता॒री॒त् । मो इति॑ । च॒ । नः॒ । किम् । च॒न । आ॒म॒म॒त् । इन्द्रा॑य । इ॒न्दो॒ इति॑ । परि॑ । स्र॒व॒ ॥
yat | te | rājan | śṛtam | haviḥ | tena | soma | abhi | rakṣa | naḥ | arāti-vā | mā | naḥ | tārīt | mo iti | ca | naḥ | kim | cana | āmamat | indrāya | indo iti | pari | srava
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4 × ~12 syllables
Firm and declarative; protective injunctions (mā… mo…) create a strong rhythmic ‘warding’ effect.
Builds resolve and energetic containment; useful for clearing fear and strengthening boundaries.
- शृतं (śṛtaṃ)
- Literal: cooked, prepared. Symbolic: matured, processed energies ready for offering
- हविः (haviḥ)
- Literal: oblation. Symbolic: the substance of our works, feelings, and energies offered to the Divine
- राजन् (rājan)
- Literal: O king. Symbolic: sovereign delight as ruler of the inner kingdom
- अभि रक्ष (abhi rakṣa)
- Literal: protect around. Symbolic: establish a protective envelope of consciousness
- अरातिवा (arātivā)
- Literal: hostile one/hostility. Symbolic: adverse will—subconscient resistance, divisive impulses, anti-growth forces
- मा नः तारीत् (mā naḥ tārīt)
- Literal: let it not cross beyond us. Symbolic: do not allow hostile forces to breach the boundary of sādhanā
- किं चन (kiṃ cana)
- Literal: anything at all. Symbolic: any subtle distortion, doubt, or invasion
- आममत् (āmamat)
- Literal: overpower, crush. Symbolic: dominate the consciousness; seize the will
- परि स्रव (pari srava)
- Literal: flow around. Symbolic: Soma’s encircling infusion as both nourishment and protection
Apotropaic/protective use within Soma ritual: safeguarding the rite and the sacrificer from hostile forces (arāti) and injury.
When offerings are prepared and presented; moments of seeking protection from obstacles/adversaries
Chant to consecrate the prepared oblation and to ward off hostile influences
Use as an ‘inner protection’ mantra before challenging conversations, during recovery from negativity, or when establishing discipline; pair with a conscious offering of one habit/impulse into the inner fire.
hávís from √hu ‘to pour/offer’ (oblation). śṛtá ‘cooked’ from √śṛ ‘cook, boil’ → ‘prepared, made fit’; inner reading: the offering has been ‘processed’ by discipline. arāti ‘non-giving/hostility’ often denotes inimical forces that obstruct sacrifice; psychologically, obstructing impulses. tārīt from √tṝ ‘cross over’ → ‘overpass, get beyond’ (PIE *terh₂ ‘cross’; cf. Lat trāns).
Protection through ṛta-aligned offering, Hostile forces as inner negations (arāti), Soma as sovereign stabilizer
Śṛta-havis implies r̥ta in action—process, measure, readiness—so protection is lawful, not arbitrary.
The refusal of ‘anything at all’ to overpower is a demand for satya’s sovereignty in the being.
Transformation through maturation: raw energies cooked into offering; creation of an inner protected order.
Yoga of transformation (integral/psychological Vedic reading): hostile forces as subconscient resistances; protection through purified delight and right offering.
‘Cooking’ is the inner tapas that ripens experience; the ‘encircling flow’ is the protective circulation of ananda through the vital and nervous system.
- What is the primary Vedic 'mythologem' present in this verse?
- The warding-off of hostile powers through the perfected offering: the mythic enemy is arāti (the ungiving/hostile force). Soma, as kingly essence, is asked to create a protective boundary so the adversary cannot ‘cross over’ into the being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √tṝ ‘cross’ in tārīt aligns with PIE *terh₂ ‘cross over’ (Lat trāns, Eng through). The apotropaic prohibitive mā + injunctive/imperative is a preserved archaic Indo-Iranian syntactic strategy for ritual protection formulas.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers a ‘prepared’ haviḥ (outer and inner), and in return requests Soma’s encompassing protection. The reciprocity is functional: right offering → right guarding; Soma becomes the active force that keeps inner and outer disruptions from overtaking the aspirant.
Offer matured energies; establish inner boundaries against hostile will and overpowering moods.
Maṇipūra (will/boundary), Anāhata (protected heart), with grounding in Mūlādhāra (stability)
Exhale-focused practice: long exhale on ‘mā naḥ tārīt’ and ‘mo ca naḥ…’ as a gentle expulsion of intrusion; inhale as Soma’s cool encircling protection.
Strong, contained, fearless calm.
Name one ‘raw’ impulse; feel it ‘cooked’ by aspiration (tapas) into a clear offering. Chant once, then sit and sense a luminous boundary around the body and mind; if negativity arises, return to the refrain as a protective circulation.
Observe accents especially on key prohibitives (mā, mo) and on ‘indrāyendo’; keep the refrain smooth and continuous.
Deliver ‘abhi rakṣa naḥ’ with firm steadiness; give clear, not harsh, emphasis to ‘mā…’ and ‘mo…’ clauses; allow the refrain to soften into flowing protection.
śṛtaṃ: retroflex ṣ and clear ṛ vowel, haviḥ: final visarga audible, not dropped, arātīvā: long ā and ī; keep ‘v’ not ‘b’, tārīn/tārīt: articulate long ā; keep dental ‘t’, āmamat: keep initial long ā; avoid adding extra vowel between m’s
Firm at the warding lines, then fluid and soothing on ‘pari srava’.
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