Rig Veda 9.62.4: Mandala 9, Sukta 62, Mantra 4
Sukta 9.62
- Rishi
- Soma-Pavamāna seer-family
- Devata
- Soma Pavamāna
- Chandas
- Gāyatrī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
असाव्यंशुर्मदायाप्सु दक्षो गिरिष्ठाः । श्येनो न योनिमासदत् ॥
asā́vy aṃśúr mādā́yā́psu dákṣo giriṣṭhā́ḥ | śyénो ná yónim ā́sadat ||
Выжат луч (aṃśu) для опьянения‑экстаза; в водах — искусная сила, рожденная горами, — приходит к своему лону: как сокол садится в гнездо.
Word by Word
- असावि
- was pressed forth (Soma)VerbAorist (sigmatic), 3rd person singular, Parasmaipada; injunctive/aoristic narrative ‘was pressed/has been pressed’Root √सु (सुनोति) ‘to press/express (Soma)’
- अंशुः
- the Soma-stalk / Soma (ray-like)NounMasculine, nominative singularRole KartāRoot अंशु- (prātipadika) ‘ray; Soma-stalk/juice’
- मदाय
- for exhilaration (intoxication)NounMasculine, dative singularRole Sampradāna (purpose/beneficiary)Root मद- (prātipadika) ‘intoxication, exhilaration’
- अप्सु
- in the watersNounFeminine, locative pluralRole AdhikaraṇaRoot अप्- (prātipadika) ‘water’
- दक्षः
- the strong/skillful oneNounMasculine, nominative singularRole Kartā (apposition to अंशुः) / also possible predicate-nominativeRoot दक्ष- (prātipadika) ‘skill, power; the able one’
- गिरिष्ठाः
- mountain-dwelling / stationed on the mountainsAdjective (kṛdanta) used substantivelyMasculine, nominative singular (agreeing with अंशुः/दक्षः)Role Kartā (qualifier of the subject)Root गिरि- + √स्था (स्थाति) → गिरिष्ठ- ‘standing/abiding on mountains’
- श्येनः
- an eagleNounMasculine, nominative singularRole Kartā (of the simile-clause)Root श्येन- (prātipadika) ‘eagle, hawk’
- न
- likeIndeclinableRoot न (indeclinable particle of comparison)
- योनिम्
- the resting-place / abodeNounMasculine, accusative singularRole KarmaRoot योनि- (prātipadika) ‘womb, seat, resting-place’
- आ
- towards, intoIndeclinable (upasarga)Root आ (preverb)
- असदत्
- sat down / settled / alightedVerbImperfect, 3rd person singular, ParasmaipadaRoot √सद् (सीदति) ‘to sit, settle, alight’
Sandhi Notes
- Mantra text: असा॑व्यं॒शुर्मदा॑या॒प्सु दक्षो॑ गिरि॒ष्ठाः । श्ये॒नो न योनि॒मास॑दत् ॥ Sandhi resolution: (1) असा॑वि + अंशुः → असाव्यं॒शुः (vowel sandhi: i + a → ya; orthographically ‘व्यं’). (2) मदाय + अप्सु → मदाया॒प्सु (a + a coalescence; pada boundary retained in analysis). (3) योनिम् + आ + असदत् → योनि॒म् + आ॑सदत् (anusvāra before vowel; upasarga ā- prefixed to verb; written together as ‘योनि॒मास॑दत्’). Accents are as in Saṃhitā
- pada listing gives unaccented base forms
The meaning
Outer meaning
The Soma ray has been pressed out for intoxication; in the waters, the skilled one, mountain-born, has come to its home—like a falcon to its nest.
Inner meaning
‘Aṃśu’ is the concentrated ray of Soma—essence of delight pressed out for ‘madāya’, the ecstasy that uplifts consciousness beyond limitation. ‘In the waters’ indicates the field of life and the subconscient where energies move; there ‘dakṣaḥ’—the skilful organizing power—awakens. ‘Mountain-born’ points to the higher source (firm heights of consciousness). Like a falcon (śyena) returning to its yoni (womb/nest), the purified force finds its true seat in the psychic home: the right station in the being where it can act freely and truly.
Universal truth
Ecstasy is not escapism when purified: it returns us to our true home and organizes life from a higher source, bringing skill, right placement, and stable realization.
Themes
Soma pressing, ecstatic uplift (mada), falcon myth, stabilization of force
The seer
- Rishi
- Soma-Pavamāna seer-family
- Other hymns
- RV 9.62.1-4
Family tradition
Pavamāna poets often use śyena imagery for swift attainment and right return—ecstatic ascent that culminates in stable establishment (niṣṭhā) in the being.
Significance
The seer conveys a complete yogic arc: pressed essence → ecstasy → work in the waters of life → establishment in the true home.
The deity
- Devata
- Soma Pavamāna
- Epithets
- Aṃśu (ray-form), Dakṣa (skilful power), Giriṣṭha (of the heights)
- Related deities
- Indra (ecstatic illumination), Agni (pressing/inner sacrifice), Śyena motif linked with Bṛhaspati/knowledge-seizing powers
Cosmic role
Brings the higher essence down into the waters of manifestation and seats it in its proper place, enabling ordered transformation.
Inner power
Ecstatic Ananda that becomes dexterous intelligence in life; swift ascent and sure establishment.
In ritual
Where it is used
Soma pressing/straining; celebration of the pressed ray and its settling
असा॑व्यं॒शुर्मदा॑या॒प्सु दक्षो॑ गिरि॒ष्ठाः । श्ये॒नो न योनि॒मास॑दत् ॥
असा॑वि । अं॒शुः । मदा॑य । अ॒प्ऽसु । दक्षः॑ । गि॒रि॒ऽस्थाः । श्ये॒नः । न । योनि॑म् । आ । अ॒स॒द॒त् ॥
asāvi | aṃśuḥ | madāya | ap-su | dakṣaḥ | giri-sthāḥ | śyenaḥ | na | yonim | ā | asadat
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3 x ~8 syllables.
Quick, vivid imagery with a settling cadence at the end (āsadat).
First uplifts (madāya), then grounds—leaving the listener both bright and inwardly ‘seated’.
- अं॒शुः (aṃśuḥ)
- Literal: ray, filament; Soma stalk/beam. Symbolic: concentrated essence of delight-consciousness; a luminous will-ray
- मदा॑य (madāya)
- Literal: for intoxication/ecstasy. Symbolic: uplift into divine delight that expands and empowers the being
- अप्सु (apsu)
- Literal: in the waters. Symbolic: in the life-field/subconscient currents where purification must operate
- दक्षः (dakṣaḥ)
- Literal: skill, competence; the skilled one. Symbolic: organizing intelligence-power that arranges energies rightly
- गिरिष्ठाः (giriṣṭhāḥ)
- Literal: mountain-standing, mountain-born. Symbolic: origin in the higher ranges of consciousness; firmness and elevation
- श्येनः (śyenaḥ)
- Literal: falcon. Symbolic: swift ascending insight; the soul-force that can seize the nectar and return
- योनि (yoni)
- Literal: womb, nest, home. Symbolic: the true seat in the being—psychic center / right foundation for realization
Pressing of Soma and its settling into the vessels/waters; inwardly: the extracted ray of delight establishes itself in the right ‘yoni’ (seat) of the being for stable ecstasy (mada).
During moments highlighting the pressed Soma (asāvi) and its movement to the vessel/home.
Chanted as Soma is expressed and collected; mirrors the visible act of flow and settling.
Use when seeking both uplift and grounding—after inspiration, to ‘seat’ it in daily life and right habit.
asāvi: aorist 3sg middle/passive-like from √su ‘press (Soma)’; aṃśu: ‘ray’ (also Soma-stalk/filament); mada: ‘exhilaration’; ap-su: loc. pl. of áp ‘waters’; dakṣa: ‘skill, competence’ (also personified power); giriṣṭhāḥ: ‘mountain-standing’ (giri ‘mountain’ + sthā ‘stand’); śyena: ‘falcon’; yoni: ‘womb, seat’; ā-sadat: aorist 3sg of ā-√sad. Symbolic justification: mountain (giri) frequently marks higher planes; śyena as Soma-bringer supports ascent/descent dynamics of consciousness.
descent of higher force into the waters of life (giri → apsu), establishment in the right seat (yoni), dakṣa as effective intelligence
The falcon finding its yoni symbolizes forces returning to their rightful station—order restored.
Dakṣa in the waters means truth becomes skillful organization within life, not only a high idea.
Descent and establishment: higher essence enters the waters and takes its home, enabling transformation of the lower.
Integral yoga motif: ascent to ecstasy and descent for life-organization.
night-to-dawn transition (moon/Soma ambience implied)
Mountains = higher mind/overmind heights; waters = life/subconscient; falcon = swift intuition; nest = psychic station/inner home.
- What is the primary Vedic 'mythologem' present in this verse?
- The Soma-as-falcon motif: śyena returning to yoni mirrors the myth of Soma brought from the heights. Psychologically, the higher delight-force (giriṣṭhāḥ) descends into the waters (apsu) and becomes established in the right inner seat, enabling stable ecstasy (mada).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘pressing’ verb √su is a specialized Indo-Iranian ritual lexeme (Avestan haoma pressing parallels). The ‘yoni/seat’ image resonates with inherited notions of a proper locus for power; the falcon motif parallels broader IE bird-of-prey symbolism mediating heaven and earth.
- What is the relationship between the Rishi and the Devata here?
- The seer describes the exact inner mechanics: by pressing (discipline/effort), the ray of Soma is born; Soma’s response is to settle into the being’s yoni, turning momentary exhilaration into an organized, effective power (dakṣa).
On ‘asāvi aṃśuḥ’ visualize a thin luminous ray distilled from experience. On ‘apsu dakṣaḥ’ let it enter the body-life and organize one area (speech, habit, work). On ‘śyeno… yoniṃ’ feel it settle in the heart as your true home.
Anāhata (home/seat)
Inhale gently on pāda 1, exhale on pāda 2, rest (natural kumbhaka) after pāda 3 to feel ‘āsadat’—settling.
Ecstatic clarity that becomes grounded competence.
After chanting, choose one concrete action that embodies the ‘dakṣa’ (skill) born of delight—small, precise, repeatable—so ecstasy becomes establishment.
Rigvedic accents; keep imagery crisp; allow a slight settling drop in tone on ‘āsadat’. Exact udatta/anudatta requires svara-marked recension.
Give clear articulation to ‘asāvi’ and ‘aṃśuḥ’; let ‘śyeno na’ be light and swift; land gently on ‘yoniṃ āsadat’.
asāvi: long ā; v soft, aṃśuḥ: anusvāra before ś; ś palatal, madāya: long ā, apsu: p-s cluster clean, dakṣaḥ: retroflex ṣ; visarga soft, giriṣṭhāḥ: retroflex ṣṭh; long āḥ, śyenaḥ: ś palatal; e long, yoniṃ: y clear; nasalized iṃ
Bright at first, then warmer and more inward on the final pāda.
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