Rig Veda 9.107.9: Mandala 9, Sukta 107, Mantra 9
Sukta 9.107
अनूपे गोमान्गोभिरक्षाः सोमो दुग्धाभिरक्षाः । समुद्रं न संवरणान्यग्मन्मन्दी मदाय तोशते ॥
anū́pe go-mā́n góbhir akṣā́ri somaḥ dugdhā́bhir akṣāḥ | samudráṃ ná saṃváraṇāny agman mandī́ madā́ya tośate ||
అనూపే (నిర్జల విస్తారంలో), గోమాన్ (ప్రకాశసంపన్నుడు)గా, సోముడు గోభిః (కిరణాలతో) ప్రవహించాడు—దుగ్ధాభిః (పాలమిశ్రణాలతో) కూడా ప్రవహించాడు. సముద్రం వైపు కప్పులు తెరుచుకున్నట్లుగా అడ్డంకులు తొలగిపోయాయి; మందీ (ఆనందదాయకుడు) మదానందం కోసం తృప్తి పొందుతాడు.
Mixing Soma with milk and letting it run; inner application: Soma’s delight-current breaks through inner ‘dryness’ and removes coverings/obstructions.
removal of veils (saṃvaraṇa) revealing wider consciousness, transition from obstruction to vastness (samudra), mad as transformative delight
Rita is experienced as the right movement of Soma: when coverings fall, the true current runs to the Vast.
Satya appears as de-veiling: barriers (saṃvaraṇa) depart and the sea-like truth-consciousness is approached.
Release of the hidden abundance (rays/waters) from enclosure into the Vast—microcosmic re-creation in the seeker.
Proto-Vedāntic/Integral (Aurobindonian) reading: Ananda as a plane of consciousness unveiled through purification.
From inner aridity to a sea of consciousness: illumination (go) and sweet essence (dugdha) enable delight (Soma) to dissolve partitions and widen being.
- What is the primary Vedic 'mythologem' present in this verse?
- Soma’s flow removes coverings as rivers/openings move toward the sea: the barriers depart and the being enters vastness (samudra). Innerly, the delight-essence breaks the drought of consciousness (anūpe) and dissolves veils that limit perception.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vṛ ‘cover’ is PIE *wer- ‘cover, enclose’ (cf. English ‘wrap’ via Germanic; Latin operire is different root but similar semantic field). The ‘covering/veiling’ metaphor is widespread in Indo-European traditions for ignorance; RV encodes it in precise morphological formations (saṃ-váraṇa).
- What is the relationship between the Rishi and the Devata here?
- The rishi describes an accomplished transformation (coverings ‘have gone’), implying experiential verification: Soma’s satisfaction ‘for mad’ reflects a mutual fulfillment—human openness allows Soma’s delight to complete its work, and the practitioner enters widened being.
Let delight flow through the ‘dry places’ of the psyche; visualize barriers opening into vastness.
Anahata (heart-cup/kośa as receptacle of sweetness)
Gentle sama-vṛtti (equal inhale/exhale) while sensing a ‘stream’ descending and widening
From contracted dryness to expansive, quietly ecstatic wideness
On each exhale, release a ‘covering’ (fear, doubt, habit). On inhale, receive a ray of clarity (go). End by resting in the ‘sea’—a broad, silent happiness.
Use Vedic three-tone rendering (udātta/anudātta/svarita) as per śākhā tradition; exact accents require pada-svara text (not fully provided here).
Keep udātta syllables bright and slightly raised; let svarita glide down; avoid singing—maintain recitative clarity.
anūpe: sustain long ū (a-nū-pe), gomān: nasalize -ān lightly, gobhir: clear aspirate bh, akṣāḥ: kṣ conjunct clean (ak-ṣāḥ), saṃvaraṇāni: pronounce saṃ- with anusvāra before v, tośate: ś as palatal, not dental s
Clear, flowing, ‘stream-like’ continuity; soften at ‘samudraṃ’ to evoke vastness
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