Rig Veda Sukta 71
Mandala 9Sukta 719 Mantras

Sukta 71

Sukta 9.71

Rishi

Traditionally attributed in Book 9 to Soma-Pavamāna seers; specific r̥ṣi for 9.71 varies by Anukramaṇī tradition (often listed under Pavitra/Āṅgirasa lineages).

Chandas

Likely Jagatī (common in Soma Pavamāna hymns), pending pada-count verification for this specific mantra.

Este hino a Soma-Pavamāna celebra Soma enquanto é prensado e filtrado, tornando-se um poder vigilante e luminoso que protege o rito contra a distorção (druḥ) e contra forças hostis (rakṣas). A purificação de Soma é ligada a Dakṣiṇā (oferta correta/perícia) e a Brahman (potência mantrica), retratando o Soma clarificado como alguém que se reveste de radiância e se move em direção a um “passo” ou estação de luz, secreta e divinamente preparada.

Recitation with translationRig Veda 9.71

In this hymn

Addressed to

  • Soma PavamanaSoma Pavamāna (the self-purifying Soma), with associated powers of Dakṣiṇā and Brahman (mantric force)

    Soma as the tawny, shining draught that is pressed, made to flow, and purified through the filter; he is wakeful, protective, and clothed in radiant brilliance, spreading “milk”/brightness and establishing brahman as a purifying garment for the cups.

Mantras

Mantra 1

आ दक्षिणा सृज्यते शुष्म्यासदं वेति द्रुहो रक्षसः पाति जागृविः । हरिरोपशं कृणुते नभस्पय उपस्तिरे चम्वोर्ब्रह्म निर्णिजे ॥

Dakṣiṇā — força do reto discernimento e da oferenda eficaz — é posta em movimento; o poderoso vem ao assento da realização. Desperto e vigilante, ele protege contra o engano e contra os Rākṣasas. O Soma fulvo faz para si um adorno luminoso; como manto o estende, como leito para as cubas, como veste purificadora para o Brahman.

Mantra 2

प्र कृष्टिहेव शूष एति रोरुवदसुर्यं वर्णं नि रिणीते अस्य तम् । जहाति वव्रिं पितुरेति निष्कृतमुपप्रुतं कृणुते निर्णिजं तना ॥

Para a frente ele avança com força impelente, como quem conquista o campo para os povos; com brado ressoante ele despe a cor asúrica, a treva que a ele se apega. Abandona a envoltura que o encerra e vai à morada preparada do Pai; por seu próprio ser faz para si a veste purificadora.

Mantra 3

अद्रिभिः सुतः पवते गभस्त्योर्वृषायते नभसा वेपते मती । स मोदते नसते साधते गिरा नेनिक्ते अप्सु यजते परीमणि ॥

Prensado pelas pedras, ele corre nas mãos que o acolhem; torna-se touro de poder, e com a vastidão faz a mente estremecer para o despertar. Ele se alegra, aproxima-se e realiza pela palavra inspirada; lavado nas águas, oferece veneração na perfeição que circunda.

Mantra 4

परि द्युक्षं सहसः पर्वतावृधं मध्वः सिञ्चन्ति हर्म्यस्य सक्षणिम् । आ यस्मिन्गावः सुहुताद ऊधनि मूर्धञ्छ्रीणन्त्यग्रियं वरीमभिः ॥

Em torno do resplandecente, crescido pela força montanhosa do poder, derramam a doçura melífera no sustentáculo da morada. Nele as vacas —os raios que bebem a oferenda bem vertida— misturam no cimo a riqueza primeira com suas medidas abundantes.

Mantra 5

समी रथं न भुरिजोरहेषत दश स्वसारो अदितेरुपस्थ आ । जिगादुप ज्रयति गोरपीच्यं पदं यदस्य मतुथा अजीजनन् ॥

Juntas o impelem como um carro de força abundante — as dez irmãs no regaço de Aditi. Ele vem e avança com ímpeto ao assento oculto do Raio; pois os sábios artífices fizeram nascer para ele esse passo secreto.

Mantra 6

श्येनो न योनिं सदनं धिया कृतं हिरण्ययमासदं देव एषति । ए रिणन्ति बर्हिषि प्रियं गिराश्वो न देवाँ अप्येति यज्ञियः ॥

Como um falcão busca o seu ninho, o assento moldado pela visão—um repouso de ouro que o deus deseja. No barhis põem-no em movimento com a palavra querida; como cavalo veloz ele vai aos deuses, digno da oferenda.

Mantra 7

परा व्यक्तो अरुषो दिवः कविर्वृषा त्रिपृष्ठो अनविष्ट गा अभि । सहस्रणीतिर्यतिः परायती रेभो न पूर्वीरुषसो वि राजति ॥

Ao longe ele se torna manifesto—o vidente ruivo do céu, o touro forte, de triplo dorso, buscando os raios. Com mil guias ele prossegue; como um cantor ele resplandece através das muitas auroras de outrora.

Mantra 8

त्वेषं रूपं कृणुते वर्णो अस्य स यत्राशयत्समृता सेधति स्रिधः । अप्सा याति स्वधया दैव्यं जनं सं सुष्टुती नसते सं गोअग्रया ॥

Ele cria para si uma forma aguda e ardente; sua cor se torna intensa. Onde esteve deitado, tornado inteiro pelo justo ajuste, ali repele os que rompem a harmonia. Nas águas ele vai, segundo sua svadhā, ao povo divino; com louvor perfeito ele se aproxima, e com os primeiros raios—para os Nasatyas.

Mantra 9

उक्षेव यूथा परियन्नरावीदधि त्विषीरधित सूर्यस्य । दिव्यः सुपर्णोऽव चक्षत क्षां सोमः परि क्रतुना पश्यते जाः ॥

Como um touro que percorre as manadas, ele fez soar o seu brado; pôs os seus esplendores sobre o Sol. Um poder divino de belas asas olha para a terra; Soma, com o seu Krátu — vontade consciente — contempla ao redor todos os nascimentos e os seres.

Inside Sukta 71

How it unfolds

  1. Where it opens

    Dakṣiṇā is set in motion and Soma arrives powerfully at the ritual seat, wakeful and guarding against distortion and darkness.

  2. Development

    Soma’s purification is depicted as adornment and cosmic covering; his flow is coordinated by divine agencies (often imaged as ‘sisters’) that urge him like a strong chariot toward a hidden station.

  3. Climax

    Soma reaches the secret step/seat of light prepared by the wise, and his splendour is set upon/with the Sun—purification becomes cosmic illumination.

  4. Where it settles

    As a divine, fair-winged power he looks down upon earth; Soma, with deliberate will (kratu), surveys beings and births, sealing the rite with ordered, luminous awareness.

The deity: Soma Pavamāna

  • Cosmic functionMediator of vitality and illumination: Soma quickens the gods, strengthens the rite, drives away hostile powers, and connects terrestrial pressing to solar radiance and cosmic order.
  • Inner significanceThe clarified mind-force: purification of impulses into discernment (dakṣiṇā), speech into effective mantra (brahman), and desire into luminous, life-supporting energy.

The seer

  • Soma-Pavamāna seer(s) (Anukramaṇī varies; often placed in Pavitra/Āṅgirasa streams)Pavitra / Āṅgirasa-associated (varies by Anukramaṇī tradition) · Book 9’s specialized vision of Soma as a self-purifying, mantra-animated deity whose flow through the filter becomes a model of inner clarification and ritual efficacy.

Famous verses

आ दक्षिणा सृज्यते शुष्म्यासदं वेति द्रुहो रक्षसः पाति जागृविः । हरिरोपशं कृणुते नभस्पय उपस्तिरे चम्वोर्ब्रह्म निर्णिजे ॥
Verse 9.71.1Defines the hymn’s core triad—Dakṣiṇā, protective vigilance against druḥ/rakṣas, and brahman as the purifying ‘robe’ laid upon the cups—linking ritual action to spiritual purification.Read verse 9.71.1 →
समी रथं न भुरिजोरहेषत दश स्वसारो अदितेरुपस्थ आ । जिगादुप ज्रयति गोरपीच्यं पदं यदस्य मतुथा अजीजनन् ॥
Verse 9.71.5Introduces the striking image of the ‘ten sisters’ in Aditi’s lap urging Soma like a chariot, and the movement toward a hidden, prepared ‘step’ (pada), a key Pavamāna motif of secret attainment.Read verse 9.71.5 →
उक्षेव यूथा परियन्नरावीदधि त्विषीरधित सूर्यस्य । दिव्यः सुपर्णोऽव चक्षत क्षां सोमः परि क्रतुना पश्यते जाः ॥
Verse 9.71.9Culminates in Soma’s bull-like roar, solar splendour, and divine vision: Soma as conscious will (kratu) surveying all beings—an apex statement of Soma’s cosmic intelligence.Read verse 9.71.9 →

Attributes of the deity

  • Self-purifying (pavamāna) flow
  • Vigilant protector against druḥ and rakṣas
  • Luminous/tawny radiance (hari)
  • Mantra-bearing power (brahman)
  • Linked to Aditi’s ordering vastness and to solar splendour
  • Seeker of a hidden/secret station (pada) of light

Also by this seer

  • Numerous Soma-Pavamāna hymns across Mandala 9 attributed to Pavamāna-focused seers in different Anukramaṇī lists
  • Development of Soma imagery around pavitra (filter), camū (cups), and brahman (mantric force) as operative ritual power

The rite, step by step

  • Press Soma (abhiṣava) and mix/prepare the juice according to the rite
  • Filter through the pavitra (wool/strainer), chanting to invoke self-purification and vigilance
  • Fill and consecrate the two cups (camū), establishing brahman as the purifying ‘robe’
  • Offer Soma to the deities with dakṣiṇā (right offering/skill) and protective intention
  • Conclude with affirmations of Soma’s radiance and his surveying, ordering intelligence (kratu)

Offerings

  • Filtered Soma juice
  • Oblations accompanying Soma (as prescribed in Soma rites)
  • Dakṣiṇā (priestly gift/ritual fee, also invoked as sacred efficacy)

Frequently Asked Questions

It praises Soma while he is being purified through the filter, describing him as a bright, powerful force that protects the ritual and turns the offering into divine strength and clarity.

Dakṣiṇā represents the right, effective act of offering (and the sacred fee that completes the rite), while Brahman is the mantra-power. The hymn says Soma’s purification works through both: correct action and potent speech.

In ritual terms it is Soma’s destined station reached through proper pressing and filtering. In inner terms it suggests a secret level of clarity or light that becomes accessible when the mind and speech are purified.

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