Rig Veda 3.4.8: Mandala 3, Sukta 4, Mantra 8
Sukta 3.4
- Rishi
- Viśvāmitra Gāthina
- Devata
- Bhāratī–Iḷā–Sarasvatī, with Agni as mediator
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आ भारती भारतीभिः सजोषा इळा देवैर्मनुष्येभिरग्निः । सरस्वती सारस्वतेभिरर्वाक्तिस्रो देवीर्बर्हिरेदं सदन्तु ॥
ā bhā́ratī bhā́ratībhiḥ sajóṣā iḷā́ deváir manuṣyébhir agníḥ | sárasvatī sārasvatébhiḥ arvā́k tisró devī́r bárhir idáṃ sádantu ||
Her komme Bhāratī, mit den Bhāratīs in Eintracht; her komme Iḷā, mit Göttern und Menschen, durch Agni. Nahe trete Sarasvatī mit den Sarasvatas; mögen diese drei Göttinnen sich auf dieses Opfergras (barhis) hier, in unserer Mitte, setzen.
Word by Word
- आ
- hither, forth (towards)Indeclinableउपसर्ग (क्रियाविशेषक)Root आ (उपसर्ग) / ā (preverb)
- भारती
- Bhāratī (goddess)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot भारती (प्रातिपदिक; देवीनाम)
- भारतीभिः
- with the BhāratīsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot भारती (प्रातिपदिक)
- सजोषाः
- in concord, gladly unitedAdjective(विशेषण) पुल्लिङ्ग, प्रथमा, एकवचन; अग्निम् विशेषयतिRole Kartā (as qualifier of Agni)Root सजोषस् (प्रातिपदिक; sa-joṣas)
- इळा
- Iḷā (goddess)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (co-subject)Root इळा/इडा (प्रातिपदिक; देवीनाम)
- देवैः
- with the godsNounपुल्लिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot देव (प्रातिपदिक)
- मनुष्येभिः
- with the men (mortals)Nounपुल्लिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot मनुष्य (प्रातिपदिक)
- अग्निः
- Agni (fire-god)Nounपुल्लिङ्ग, प्रथमा, एकवचनRole KartāRoot अग्नि (प्रातिपदिक)
- सरस्वती
- Sarasvatī (goddess)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot सरस्वती (प्रातिपदिक; देवीनाम)
- सारस्वतेभिः
- with the Sarasvatas (Sarasvatī’s companions/attendants)Noun/Adjectiveपुल्लिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot सारस्वत (प्रातिपदिक; ‘belonging to Sarasvatī’)
- अर्वाक्
- hither, towards hereIndeclinableदिक्-अव्यय (गत्यर्थक)Root अर्वाक् (अव्यय/दिक्शब्द)
- तिस्रः
- threeAdjective (Numeral)स्त्रीलिङ्ग, प्रथमा, बहुवचन; ‘देवीः’ विशेषयतिRole Kartā (as qualifier of devīs)Root त्रि (संख्याप्रातिपदिक)
- देवीः
- goddessesNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot देवी (प्रातिपदिक)
- बर्हिः
- the sacred grass-seat (barhis)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Adhikaraṇa (seat/locative sense as ritual ‘on the barhis’ though formally accusative)Root बर्हिस् (प्रातिपदिक)
- इदम्
- thisPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (object with ‘sit’ = sit on this)Root इदम् (सर्वनाम)
- सदन्तु
- let them sit, may they take their seatVerbलोट् (आज्ञार्थ), परस्मैपद, 3 पुरुष, बहुवचनRoot √सद् (सीदति) / sad
Sandhi Notes
- Sandhi resolution (padapāṭha-style): भार॑ती॒ भार॑तीभिः स॒जोषा॒ इळा॑ दे॒वैर्म॑नु॒ष्ये॑भिर॒ग्निः → ‘देवैः मनुष्येभिः अग्निः’ (ः + म → र्; external sandhi). सारस्व॒तेभि॑र॒र्वाक् → ‘सारस्वतेभिः अर्वाक्’ (ः + अ → र्). ब॒र्हिरेदं → ‘बर्हिः इदम्’ (ः + इ → र्). Accent marks retained from saṃhitā
- analysis given on resolved padas
The meaning
Outer meaning
Let Bhāratī come with the Bharatis in harmony; let Iḷā come with gods and men through Agni. Let Sarasvatī come near with the Sarasvatas; may these three goddesses sit upon this barhis (sacred seat) here.
Inner meaning
The triad Bhāratī–Iḷā–Sarasvatī are powers of inspired speech and illumination that perfect the inner sacrifice. Bhāratī brings the harmonized mantra-force (collective inspiration); Iḷā is the revelatory intuition that links divine and human in the offering, arriving ‘through Agni’—through awakened will and psychic fire; Sarasvatī is the flowing inspiration and discriminating truth-stream that clarifies and orders expression. Their ‘sitting on the barhis’ means these powers become established in the widened, purified field of consciousness—so speech, intuition, and inspired flow can work together as a stable presence within.
Universal truth
True transformation requires not only will and force but also enlightened expression: harmonious inspiration, intuitive revelation, and a clear flowing intelligence. When the inner ground is prepared, these higher faculties can ‘take their seat’ and guide life from within.
Themes
invocation, inner sacrifice, goddesses of speech, harmonization of powers
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthin lineage)
- Other hymns
- RV 3.4 (entire hymn context), RV 3.62, RV 3.53
Family tradition
The Viśvāmitra tradition frequently invokes powers of speech and illumination to support the yoga of Agni and the establishment of ṛta; inspired utterance is treated as an instrument of realization.
Significance
This mantra highlights the Vedic insight that speech is a spiritual power: when purified and illumined, it becomes a vehicle of truth and a means of inner transformation.
The deity
- Devata
- Bhāratī–Iḷā–Sarasvatī (Triad) with Agni as mediator
- Epithets
- Bhāratībhis sajoṣā (with her harmonies), Sārasvatebhir (with Sarasvata powers), Arvāk (near, toward us)
- Related deities
- Agni, Bṛhaspati (lord of sacred utterance), Uṣas (illumination)
Cosmic role
Goddesses of inspiration, revelation, and the truth-stream that supports the rite; they make the sacrifice effective by right speech and illumined understanding.
Inner power
Bhāratī: unifying mantra-force; Iḷā: intuitive revelation connecting higher and lower; Sarasvatī: clarifying flow of truth and inspired discrimination.
In ritual
Where it is used
Āprī-like invocation of feminine powers of speech and offering; seating the divine presences on barhis within Śrauta rites.
आ भार॑ती॒ भार॑तीभिः स॒जोषा॒ इळा॑ दे॒वैर्म॑नु॒ष्ये॑भिर॒ग्निः । सर॑स्वती सारस्व॒तेभि॑र॒र्वाक्ति॒स्रो दे॒वीर्ब॒र्हिरेदं स॑दन्तु ॥
आ । भार॑ती । भार॑तीभिः । स॒ऽजोषाः॑ । इळाः॑ । दे॒वैः । म॒नु॒ष्ये॑भिः । अ॒ग्निः । सर॑स्वती । सा॒र॒स्व॒तेभिः॑ । अ॒र्वाक् । ति॒स्रः । दे॒वीः । ब॒र्हिः । आ । इ॒दम् । स॒द॒न्तु॒ ॥
ā | bhāratī | bhāratībhiḥ | sa-joṣāḥ | iḷāḥ | devaiḥ | manuṣyebhiḥ | agniḥ | sarasvatī | sārasvatebhiḥ | arvāk | tisraḥ | devīḥ | barhiḥ | ā | idam | sadantu
44
4 pādas of ~11 syllables
Invitational and spacious; the repeated ‘ā’ (come!) creates a beckoning wave.
Draws the mind into receptive openness; supports a felt descent of inspiration and clarity into speech and thought.
- भारती (bhāratī)
- Literal: Bhāratī (goddess). Symbolic: harmonized inspired speech; mantra-shakti that gathers and unites
- इळा (iḷā)
- Literal: Iḷā (goddess). Symbolic: revelatory intuition; linking divine and human understanding
- सरस्वती (sarasvatī)
- Literal: Sarasvatī (goddess). Symbolic: flowing inspiration and truth-discrimination; luminous stream of consciousness
- सजोषाः (sajoṣāḥ)
- Literal: in one accord. Symbolic: harmonization of faculties; concord of inner powers
- देवैर्मनुष्येभिः (devair manuṣyebhiḥ)
- Literal: with gods and men. Symbolic: bridging higher powers and human nature in integrated practice
- अग्निः (agniḥ)
- Literal: Agni. Symbolic: psychic will as mediator enabling descent of higher inspirations
- बर्हिः (barhiḥ)
- Literal: sacred grass-seat. Symbolic: widened receptive consciousness where divine powers can establish themselves
Agniṣṭoma / Soma-yajña and general Agni-yajña: invitation of deities to the barhis (āsana) in the opening/invocation sequence; also applicable as an inner ‘āhvāna’ (calling) before offering.
During invitatory phases, especially when establishing the divine seat and calling supportive deities for successful offering.
Calling the goddesses to ‘sit’ on the barhis; sanctifying the space and the speech of the rite.
Before study, teaching, mantra-japa, or journaling as sādhanā: invoke harmony of speech (Bhāratī), intuition (Iḷā), and clear inspired flow (Sarasvatī) to settle in the heart-mind.
Key terms: (1) sajóṣāḥ < joṣ (√juṣ ‘to be pleased, to enjoy, to be in accord’) with sa- ‘together’: ‘in harmonious consent’, indicating integration of powers. (2) arvāk ‘hitherward’ (adverb) marks descent/approach into the embodied field. (3) sadantu: 3pl imperative from √sad ‘to sit, settle, establish’; not merely physical sitting but stable establishment of the goddess-powers in the ‘barhis’ (prepared consciousness). (4) iḷā (traditionally a goddess of invocation/nourishment): linked with √iḷ/il ‘to seek, implore, praise’ and semantic field of ‘refreshment/nourishment’; here taken as illumined ‘nourishing vision’ that supports the inner yajña. (5) Sarasvatī from saras ‘lake/flow’ + -vatī ‘possessing’: ‘she who has the flow’; psychologically the streaming inspiration and discriminative truth-word.
ṛta (harmonious order implied by sajóṣāḥ), vā́c / inspired speech (as divine power), descent of the divine into the human instrument
Right speech and right inspiration are expressions of ṛta; the goddesses establish the truthful articulation of inner experience.
When these powers ‘sit’ within, speech becomes a channel of satya rather than opinion or impulse.
Creation through the Word: inspired speech as formative power shaping inner and outer life.
Vedic mantra-yoga: vāc as śakti; Aurobindonian psychology of revelation (Iḷā) and inspiration (Sarasvatī) guided by the psychic fire (Agni).
River = flowing consciousness and inspired intelligence; fire = will that mediates; grass-seat = calm wide receptivity (inner ground).
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘descent and seating’ of divine powers on the barhis: a recurrent mythic-ritual pattern where the gods are invited to ‘sit’ on the prepared seat. In the inner reading, the barhis is the purified field of consciousness, and the triad Bhāratī–Iḷā–Sarasvatī are invoked to establish inspired thought, illumined vision, and flowing truth-speech as operative forces in the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- sadantu from √sad ‘sit’ continues PIE *sed- ‘to sit’ (cf. Latin sedēre, English sit via Germanic *sitjaną is different root, but *sed- appears in ‘sedentary’). The imperative plural marks a performative speech-act (‘let them sit’), central to Vedic ritual language. joṣ (√juṣ ‘be pleased/consent’) reflects an archaic Indo-Iranian sacral register of ‘pleased acceptance’ (cf. Avestan cognate notions of satisfaction/acceptance in ritual formulae), supporting the idea of deities ‘consenting’ to dwell in the rite.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi does not command but invites and prepares conditions: harmony (sajóṣāḥ), mediation (Agni), and a seat (barhis). The reciprocity is implicit: the human offers a prepared, ordered field and invocation; the Devatās respond by ‘seating’ themselves—i.e., stabilizing their powers within the human instrument—so the sacrifice can proceed in ṛta (right order) and yield inner increase (illumination, inspired speech, and integrated action).
Invite the three powers into the inner seat: harmony of speech, intuitive light, and flowing clarity; then sit in silent receptivity.
Viśuddha (speech truth), ājñā (intuition), and anāhata (harmonizing sincerity) supported by maṇipūra (Agni-will).
3 rounds: inhale ‘ā…’ (invitation), exhale softly ‘sadantu’ (let them be seated). Keep breath smooth and unforced.
Receptive, luminous, quietly inspired.
Prepare the ‘barhis’ by relaxing the body and widening attention. Offer speech inwardly to truth; then speak/chant only after a moment of inner listening.
Tri-svara; the repeated initial ‘ā’ should carry a gentle udātta lift where marked; keep invocatory consistency across the three calls (Bhāratī, Iḷā, Sarasvatī).
Maintain clear separation of the three invocations; give a small breath-reset before ‘tisro devīr’. End with a settling cadence on ‘sadantu’.
bhāratī: long ā; dental t, iḷā: retroflex ḷ; avoid turning into plain ‘la’, sarasvatī: keep ‘sv’ cluster clean, arvāk: final k unaspirated; do not add extra vowel, tisro: crisp tr cluster
Soft, inviting, resonant in the throat and heart; prioritize clarity over volume.
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