Rig Veda 9.75.2: Mandala 9, Sukta 75, Mantra 2
Sukta 9.75
ऋतस्य जिह्वा पवते मधु प्रियं वक्ता पतिर्धियो अस्या अदाभ्यः । दधाति पुत्रः पित्रोरपीच्यं नाम तृतीयमधि रोचने दिवः ॥
ṛtásya jihvā́ pavate mádhu priyáṃ vaktā́ pátir dhiyó asyā́ adā́bhyaḥ | dádhāti putráḥ pitrór apī́cyaṃ nā́ma tṛtī́yam ádhi rocané diváḥ ||
Lưỡi của ṛta (trật tự–chân lý vũ trụ) tuôn chảy—mật ngọt, đáng yêu; vị chúa không tì vết, người cất lời của tư tưởng linh hứng này. Người con đặt tên ẩn mật của Cha Mẹ (Trời và Đất)—tên thứ ba—trên cõi rực sáng của thiên giới.
Used in Soma purification context; emphasizes the mantric/utterance dimension of Soma as Ṛta’s tongue
Ṛta as expressive Word (jihvā), nāman (hidden name) as occult essence, third principle emerging from dual parents
Soma is explicitly the ‘tongue’/expression of Ṛta—Truth becomes articulate in the human instrument.
The ‘hidden name’ suggests an essential truth-principle revealed and fixed in higher consciousness.
The ‘third name’ evokes a mediating creative principle that reconciles heaven and earth through luminous manifestation.
Proto-Vedāntic and Aurobindonian supramental reading: Ananda → Truth-Word → higher light establishment.
Sweetness = bliss; flow = purification; tongue = truth-expression; heaven’s rocana = higher mind/supramental light.
- What is the primary Vedic 'mythologem' present in this verse?
- ‘The tongue of Ṛta’ and the ‘hidden third name’: a myth of revelation where Truth itself becomes speech/flow (Soma as Ṛta’s jihvā), and the emergent ‘son’ establishes a concealed essence (nāma) in the luminous heaven—bringing the secret into manifest light.
- How does the linguistic structure reflect Proto-Indo-European roots?
- madhu belongs to a famous Indo-European poetic word for honey/mead (Skt. mádhu, Av. maδu-, Slavic medŭ, etc.). √ruc ‘shine’ underlies rocaná ‘shining realm’, paralleling IE luminosity lexicon. The abstract ‘name’ as power also echoes an old IE sacral poetics where naming is world-making.
- What is the relationship between the Rishi and the Devata here?
- The seer presents Soma as the flawless master of dhī and as the very utterance of Ṛta. The human work is to align inspiration to this inviolable speech; the divine act is to set the hidden essence into the luminous plane, making the inner truth a stable, operative reality.
Let the breath carry a ‘truth-current’ through speech and thought; feel sweetness (madhu) as calm Ananda behind words.
Viśuddha (throat)
Slow exhale chanting; brief pause after each pāda to ‘taste’ silence before the next utterance.
Quiet, luminous witness with intuitive speech arising from stillness.
Before speaking or deciding, repeat the mantra and inwardly offer speech to Ṛta; notice when words become simpler, truer, less reactive.
Use Vedic udātta/anudātta/svarita as per Śākala tradition; if unavailable, maintain a gentle rise on key words (ṛtasya, madhu, rocane, divaḥ) and settle at pāda ends.
Keep clarity on compound accents: ṛtásya jihvā́; madhú priyám; nā́ma tṛtī́yam; rocané diváḥ.
ṛta: vocalic ṛ as a short ‘ri’ with retroflex quality, jihvā: aspirate ‘hv’ lightly; lengthen ā, pavate: ‘v’ as soft labio-dental; clear ‘te’, adābhyaḥ: long ā; ‘bhya’ conjunct cleanly, rocane: ‘c’ as ‘ch’ unaspirated; final e clear
Clear, resonant, slightly nasalized sustain on long vowels; calm sweetness rather than force.
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