Rig Veda 9.72.4: Mandala 9, Sukta 72, Mantra 4
Sukta 9.72
- Rishi
- Soma-Pavamāna tradition
- Devata
- Soma Pavamāna
- Chandas
- Likely Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
नृधूतो अद्रिषुतो बर्हिषि प्रियः पतिर्गवां प्रदिव इन्दुॠत्वियः । पुरंधिवान्मनुषो यज्ञसाधनः शुचिर्धिया पवते सोम इन्द्र ते ॥
nṛdhū́to ádriṣuto barhíṣi priyáḥ pátir gávāṃ pradíva índur ṛ́tviyaḥ | puraṃdhivā́n mánuṣo yajñá-sādhanaḥ śúcir dhiyā́ pavate sóma indra te ||
Von Männern gereinigt, vom Stein gepresst, strömt der geliebte Indu über das Barhis, den heiligen Sitz; der Herr der Strahlen-Kühe, im weiten Himmel sich bewegend, rituell tauglich. Voller Fülle, dem Menschen dienend als Vollender des Opfers, rein durch erleuchtetes Denken, strömt Soma für dich, o Indra.
Word by Word
- नृधूतः
- shaken/cleansed by men (i.e., by the pressers)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot नृ- (प्रातिपदिक) + धूत (√धू ‘कम्पने/धुनने’, क्त) समासः
- अद्रिषुतः
- pressed by the stonesAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अद्रि- (प्रातिपदिक ‘ग्रावन्/सोमपेषणशिला’) + सुत (√सु ‘सवने/प्रसवने’, क्त) समासः
- बर्हिषि
- on the sacred grass (barhis)Nounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot बर्हिस् (प्रातिपदिक)
- प्रियः
- dear, belovedAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot प्रिय (प्रातिपदिक)
- पतिः
- lord, masterNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot पति (प्रातिपदिक)
- गवाम्
- of cows (of kine; of rays/wealth)Nounस्त्रीलिङ्गः, षष्ठी, बहुवचनम्Role SambandhaRoot गो (प्रातिपदिक)
- प्रदिवः
- of the highest heaven / of the upper skyNounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role SambandhaRoot प्रदिव् (प्रातिपदिक; ‘उच्च/परं दिवम्’)
- इन्दुः
- the drop (Soma)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot इन्दु (प्रातिपदिक)
- ऋत्वियः
- ritual, belonging to the rite/season (fit for sacrifice)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot ऋत्विय (प्रातिपदिक; ‘ऋतु-सम्बद्ध/यज्ञीय’)
- पुरंधिवान्
- possessing abundance/bountyAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot पुरंधि (प्रातिपदिक ‘समृद्धि/दान-सम्पत्ति’) + वत् (मतुप्/वतुप्) प्रत्यय
- मनुषः
- of Manu (i.e., of mankind/Manu’s)Nounपुंलिङ्गः, षष्ठी, एकवचनम्Role SambandhaRoot मनु (प्रातिपदिक) → मनुष (वेद. रूप)
- यज्ञसाधनः
- accomplishing the sacrificeAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यज्ञ (प्रातिपदिक) + साधन (√साध् ‘सिद्धौ/साधने’, ल्युट्/अन) समासः
- शुचिः
- bright, pureAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot शुचि (प्रातिपदिक)
- धिया
- with (sacred) thought/insightNounस्त्रीलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot धी (प्रातिपदिक)
- पवते
- purifies/flows (as purified)Verbलट्, प्रथमपुरुषः, एकवचनम्, आत्मनेपदम्Root √पू (पवते; ‘शुद्धौ/पवने’) आत्मनेपद
- सोमः
- SomaNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot सोम (प्रातिपदिक)
- इन्द्र
- O IndraNoun (vocative)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SampradānaRoot इन्द्र (प्रातिपदिक)
- ते
- for you / to youPronounषष्ठी/चतुर्थी, एकवचनम् (एन्क्लिटिक)Role SampradānaRoot त्वद् (सर्वनाम)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): नृधूतः | अद्रिषुतः | बर्हिषि | प्रियः | पतिः | गवाम् | प्रदिवः | इन्दुः | ऋत्वियः | पुरंधिवान् | मनुषः | यज्ञसाधनः | शुचिः | धिया | पवते | सोमः | इन्द्र | ते । मुख्यसन्धयः: (1) इन्दु॑ॠ॒त्विय॑: → इन्दुः ऋत्वियः (विसर्गः + ऋ- आरम्भे; संहितायां ‘उॠ’ लेखनम्)
- (2) पुरं॑धिवा॒न्मनु॑षो → पुरंधिवान् मनुषः (न् + म् संयोगः; पदान्त ‘-वान्’)
- (3) पवते॒ सोम॑ → पवते सोमः (पदपाठे सोमः)
- (4) इन्द्र ते: सम्बोधन + सर्वनाम एन्क्लिटिक ‘ते’ (दत्त्यर्थे/सम्प्रदानार्थे)
The meaning
Outer meaning
Soma, purified by men and pressed by stones, flows onto the sacred grass-seat; he is beloved, lord of the cows (wealth), moving in the wide heaven, fit for the priestly rite. Endowed with plenitude, he serves Manu (humanity) by accomplishing the sacrifice; pure with inspired thought, Soma streams for Indra.
Inner meaning
The delight-principle (Soma) is clarified by disciplined human effort (nṛdhūta) and concentrated pressure of aspiration (adriṣuta). It is offered on the inner altar (barhiṣ) as the beloved force that supports and governs the “cows” (rays of knowledge). Moving in the wide inner heaven (pradiva), it becomes ritually “fit” (ṛtviya)—aligned with ṛta—so that Indra, the illumined mind, may drink and grow. Soma’s plenitude (puraṃdhivān) supplies the being with abundance of right formations and becomes the effective power that accomplishes the inner yajña (yajñasādhana), purifying the intelligence (dhiyā) so illumination can act.
Universal truth
Higher joy is not mere emotion; it is a refined energy awakened by effort, pressure of concentration, and right order. When delight is purified and placed on a consecrated foundation, it becomes a governing power for knowledge and a practical force that completes transformation—feeding the illumined mind and sustaining the soul’s upward evolution.
Themes
Soma-purification, light-rays (go), ritual-to-inner transformation, offering-accomplishment
The seer
- Other hymns
- Rig Veda 9.72.1, Rig Veda 9.72.2, Rig Veda 9.72.3, Rig Veda 9.72.5, Rig Veda 9.72.6
Significance
Mandala 9 voices a collective yogic technology: Soma is made to ‘flow’ through purification, symbolizing the refinement of delight into a luminous force that feeds Indra (illumined mind) and supports the soul’s ascent. Even when the named seer is not preserved, the rishi-function is clear: a seeing of inner processes as cosmic powers.
The deity
- Devata
- Soma Pavamāna (streaming Soma), offered for Indra
- Epithets
- Pavamāna (purifying/streaming), Indu (luminous drop), Priya (beloved), Patir gavām (lord of the rays), Ṛtviya (fit for ṛta/rite), Śuci (pure)
- Related deities
- Indra, Agni, Bṛhaspati, Uṣas
Cosmic role
Soma is the divine elixir that sustains gods and worlds; as Pavamāna he moves through the filter, establishing clarity and right order, empowering Indra’s victories of light.
Inner power
Ananda-force refined into luminous consciousness: it purifies the mind, increases inner strength, and becomes a nectar that supports illumination and right action.
In ritual
Where it is used
Soma pressing and purification (pavamāna) within Soma-yajña; chanted as Soma flows through the filter into vessels for offering/drinking by Indra.
नृधू॑तो॒ अद्रि॑षुतो ब॒र्हिषि॑ प्रि॒यः पति॒र्गवां॑ प्र॒दिव॒ इन्दु॑ॠ॒त्विय॑: । पुरं॑धिवा॒न्मनु॑षो यज्ञ॒साध॑न॒: शुचि॑र्धि॒या प॑वते॒ सोम॑ इन्द्र ते ॥
नृऽधू॑तः । अद्रि॑ऽसुतः । ब॒र्हिषि॑ । प्रि॒यः । पतिः॑ । गवा॑म् । प्र॒ऽदिवः॑ । इन्दुः॑ । ऋ॒त्वियः॑ । पुर॑न्धिऽवान् । मनु॑षः । य॒ज्ञ॒ऽसाध॑नः । शुचिः॑ । धि॒या । प॒व॒ते॒ । सोमः॑ । इ॒न्द्र॒ । ते॒ ॥
nṛ-dhūtaḥ | adri-sutaḥ | barhiṣi | priyaḥ | patiḥ | gavām | pra-divaḥ | induḥ | ṛtviyaḥ | purandhi-vān | manuṣaḥ | yajña-sādhanaḥ | śuciḥ | dhiyā | pavate | somaḥ | indra | te
Likely Triṣṭubh (common in Soma Pavamāna verses of this type)
44
4 pādas × ~11 syllables
Firm, forward-driving cadence with spacious mid-line openings (suited to ‘flowing’ imagery).
Builds a sense of rising clarity and strength; supports sustained attention and an expansive, luminous mood.
- नृधूत (nṛdhūta)
- Literal: shaken/cleansed by men. Symbolic: purified by conscious human discipline; refinement of impulses by sādhanā
- अद्रिषुत (adriṣuta)
- Literal: pressed by the stone. Symbolic: concentrated extraction of essence through tapas and focused will
- बर्हिषि (barhiṣi)
- Literal: on the sacred grass-seat. Symbolic: the prepared inner altar/foundation of receptivity
- इन्दु (indu)
- Literal: bright drop, Soma. Symbolic: luminous delight-essence in consciousness
- पतिर् गवाम् (patir gavām)
- Literal: lord of the cows. Symbolic: master of the rays of knowledge/illumination
- प्रदिवः (pradivaḥ)
- Literal: in the wide heaven. Symbolic: in the vast luminous mind-plane (bṛhat)
- ऋत्विय (ṛtviya)
- Literal: fit for the rite/priestly. Symbolic: harmonized with ṛta; right-timed, right-ordered action
- पुरंधिवान् (puraṃdhivān)
- Literal: full of plenty. Symbolic: abundance of right formations; plenitude of inner riches
- यज्ञसाधन (yajñasādhana)
- Literal: accomplisher of sacrifice. Symbolic: effective transforming force completing the inner offering
- धिया (dhiyā)
- Literal: by thought/vision. Symbolic: illumined intelligence (inspired discernment)
Pavamāna Soma hymns: chanted during Soma purification through the filter (pavitra) in Soma sacrifices (e.g., Agniṣṭoma).
During the Soma pressing sequence, especially while Soma is being purified/strained and collected.
Pressing with stones, straining through wool, collecting on barhis/into bowls; offering to Indra.
Use as a meditation-chant for ‘purifying joy’: refine emotional energies into calm luminous strength before focused work or contemplation.
nṛ-dhūta: nṛ ‘man’ + √dhū ‘shake’ → ‘cleansed by agitation’; adri-suta: adri ‘stone’ + √su ‘press’; go (gavām) polyvalent: ‘cow’ → ‘ray of light/knowledge’ (go as luminous); √pū/√pav ‘purify, clarify’ (pavitra domain); dhī from √dhī/√dhyai ‘to think, contemplate’ → inspired vision; purandhi (puraṃdhi-) denotes ‘plenitude, right-minded abundance’ (filling/bringing plenty).
Ṛta/Ṛtu alignment (ṛtviya), Dhī (inspired vision), Purification (pavana)
Soma is called ṛtviya—effective only when aligned with ṛta; delight becomes power when ordered and true.
Purity (śuci) and illumined dhi indicate truth-clarity as the condition for the nectar to feed Indra.
Renewal through the ‘flow’ of essence: clarified delight sustains the cosmic and psychological becoming.
Proto-Vedāntic/Integral (Aurobindonian) reading: Ananda as a plane/power that transforms mind and life.
Pressing/straining = tapas and discernment; flow = released Ananda-current; wide heaven = vast mind; seat = consecrated receptivity.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘purified Soma’ as luminous lord of the rays (gavām patiḥ): mythically, Soma is pressed and made fit for the gods; inwardly, delight-essence clarified by disciplined human effort becomes master of the light-rays of knowledge and accomplishes the inner sacrifice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √pū/√pav ‘purify’ preserves an archaic Indo-European concern with ritual/inner cleansing; √su ‘press’ is Indo-Iranian technical vocabulary for Soma. The semantic shift go ‘cow’ → ‘ray’ is a Vedic poetic extension rather than PIE inheritance, but it sits within an Indo-European tendency to encode light/wealth via cattle imagery.
- What is the relationship between the Rishi and the Devata here?
- Soma is shaped by human action (nṛdhūta) yet becomes the agent that perfects the human rite (yajñasādhanaḥ). The rishi presents a reciprocity: disciplined pressing and purification invite Soma’s descent as pure dhī-powered stream that in turn empowers Indra within the practitioner.
Refine emotion into luminous joy; offer that clarified joy to the inner Indra (higher intelligence) for right discernment and action.
Anāhata to Ājñā (joy rising into illumined mind)
Slow nasal breathing with gentle internal ‘pressing’ on exhale (as if extracting essence), receptive pause after inhale (as if settling on barhis).
Quietly uplifted clarity; wide, bright mind with a sweet current of force.
Begin by recalling a pure aspiration; feel it ‘pressed’ into essence; let a cool, bright stream rise and spread in the head-space; inwardly offer it to the power of clear decision (Indra).
Vedic accenting with udatta/anudatta/svarita as in Śākala tradition; maintain the marked udātta on accented syllables (e.g., nṛdhū́to, ádriṣuto, índuḥ).
Keep the melodic lift on udātta; let svarita glide down; avoid flattening compound accents across pādas.
nṛ-: vocalic ṛ is short and crisp (not ‘ri’), adriṣuto: keep retroflex ṣ clear, barhiṣi: light aspiration on h; short i at end, gāvām: long ā; nasalization minimal, articulate m, ṛtviya: vocalic ṛ; cluster tv clean, pavate: v as soft labio-dental; final e longish in chant
Clear, bright, slightly flowing tone to mirror ‘pavamāna’.
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