UttarārcikaPrapathaka 620 Dashatis66 Mantras

Prapathaka 6

Pavamāna

Musical Character

Pavamāna-oriented flowing and propulsive chant-shaping that mirrors the ‘streaming’ imagery of Soma; suited to sustained udgītha lines with clear rises at invocatory and boon-granting phrases.

Deity Constellation

Soma (Pavamāna) Indra Agni

Ritual Sequence

Pavamāna-stotra focus: sanctifying Soma through the filter and presenting it as fit oblation that empowers Indra to grant victory and wealth.

This Pavamāna prapāṭhaka centers on Soma in the act of purification, praised as the living ritual-force that sets the sacrifice in motion and makes its results effective. The hymns repeatedly link the clarified Soma-stream with Indra’s empowerment—granting victory in contest, abundance of cattle and wealth, and the steady maintenance of ṛta within the rite. Soma is invoked as a purifier of both offering and offerer, carrying prayers to the gods and establishing auspicious order in the yajña. The overall movement is from cleansing and quickening to empowerment and attainment, with Indra’s triumph as the emblem of successful sacrifice.

Prapathaka 7 →

Dashatis in Prapathaka 6

Dashati 1

Soma Pavamāna’s self-purification through the filter as life-giving, rain-bestowing, and disease-removing power in the yajña

Deity: Soma Pavamāna

5 mantras | Bright cleansing and protective—an uplift that moves from supplication to assured triumph | R̥ṣi attribution is not determinable from the provided input alone; it requires Rigveda concordance for the underlying ṛc sources used in this Sāmavedic selection.

Dashati 2

Pavamāna Soma offered in due order to summon Indra, the supreme Soma-drinker

Deity: Indra (as Somapātama invoked through Pavamāna Soma)

4 mantras | Invitational and energizing with a confident forward-driving sacrificial tone | R̥ṣi attribution is not specified in the input; the verses belong to the Pavamāna-hymn/chanting tradition and need RV concordance for precise seer assignment.

Dashati 3

Soma Pavamāna as the purified, radiant power flowing through the filter into the ritual seat

Deity: Soma (Pavamāna)

6 mantras | Bright flowing and exalting—celebratory praise aligned with the visible ‘running’ of clarified Soma | The verses belong to the Pavamāna hymn stream where Samavedic selection is primarily liturgical/melodic; specific ṛṣi attribution is not provided in the given data.

Dashati 4

Aindra praise of victorious power and beneficent giving, framed by auspicious dawning/illumination

Deity: Indra

3 mantras | Energetic triumphant and auspicious—moving from clearing to conquering to granting | R̥ṣi attribution is not provided in the input; thematically the verses align with the broader Ṛgvedic Aindra corpus (common to multiple seer-families) so no single family can be asserted here without the pada-index mapping.

Dashati 5

Aindra Soma-invocation: Indra summoned to the sacrifice on the golden car to drink Soma and grant victorious radiance

Deity: Indra

3 mantras | Summoning and triumphant—an urgent invitatory tone that culminates in expansive brilliance | Ṛṣi and meter are not given in the input; identification requires Ṛgveda–Sāmaveda concordance for the source ṛc-s used in this Aindra selection.

Dashati 6

Pavamāna Soma’s pressing, filtration, and swift purifying flow, paired with Indra’s guidance and protection for the rite

Deity: Soma Pavamāna

2 mantras | Bright forward-driving and cleansing—moving from vigorous flow imagery to confident petition and protection | Rṣi not provided in the input; identification requires concordance with the underlying Ṛgvedic source for these mantras and the śākhā’s anukramaṇī tradition.

Dashati 7

Agni as the victorious, wealth-bestowing sacrificial power who destroys impediments and brings prayer’s fruit (offspring, prosperity) to the yajamāna.

Deity: Agni (Jātavedas)

3 mantras | Uplifting and forceful—protective victory-oriented praise with a bright (śukra) sacrificial tone. | Ṛṣi not supplied; identification requires concordance with the underlying Ṛgvedic source hymn(s) and the Sāmavedic anukramaṇī. Many Agni/Indra verses in this region commonly trace to established RV families but this dashati cannot be safely assigned without mapping.

Dashati 8

Soma Pavamāna’s ritual purification through the pavitra (filter) and his auspicious, prosperity-giving arrival in the sacrifice

Deity: Soma Pavamāna

3 mantras | Bright forward-driving and auspicious—celebratory purification with a protective benediction tone | R̥ṣi attributions are not supplied in the input; this set belongs to the Pavamāna hymn-stream where seer-assignments require concordance with the underlying Ṛgvedic sources and Sāmavedic anukramaṇī.

Dashati 9

Aindra praise of Indra as ritually ‘pure’ (śuddha) and therefore the unfailing giver of victory and wealth when approached by faultless sāman-chant

Deity: Indra

3 mantras | Bright forceful and purificatory—confident praise aimed at energizing Indra and securing swift results | R̥ṣi attribution is not supplied in the input; thematically the verses align with mainstream Indra-stuti diction common across several RV families but no secure family assignment can be made here.

Dashati 10

Agni as the effective, heaven-reaching stotra-fire who grants yajña-born wealth, vitality, and protection

Deity: Agni

3 mantras | Bright upward-striving and protective—praise that aims ‘heaven-touching’ (divispṛś) and warding-off | The dashati is primarily Agneya in selection (often mixed-source in Sāma anthologies); only the Savitṛ-Gāyatrī has a stable traditional attribution to Viśvāmitra.

Dashati 11

Pavamāna Soma’s purifying flow as a bestower of treasure, strength, and ordered abundance

Deity: Soma Pavamāna

3 mantras | Bright driving and expansive—suited to the surging ‘flow’ imagery of Pavamāna | R̥ṣi attribution is not fixed from the provided inputs; the selections reflect a mixed thematic cluster typical of Sāmavedic arrangement (pavamāna core with allied Aindra/Āpas verses).

Dashati 12

Sūrya as Bradhna/Aruṇa—solar yoking, radiant order, and epiphany

Deity: Sūrya/Āditya (Bradhna/Aruṇa)

3 mantras | Radiant forward-moving and proclamatory (epiphany/illumination tone) | Attribution is uncertain in the provided material; the diction aligns with common RV solar-hymn and praise-petition styles with an Indra-stuti insertion suggesting compilation by thematic (Sūrya/ketu) and ritual utility rather than a single fixed family.

Dashati 13

Pavamāna Soma as the yoked, wealth-bestowing, heaven-winning oblation empowered by chant and purification

Deity: Soma Pavamāna

3 mantras | Elevating and victorious—bright purification leading to exultant offering | R̥ṣi attribution is not fixed from the provided data; the material belongs to the Soma-pavamāna stream where verses are drawn from multiple RV seers and arranged for Sāman performance by the śākhā.

Dashati 14

Agni as the divinely installed Hotṛ who empowers sacrifice and grants victory and sustenance

Deity: Agni

3 mantras | Invocatory and energizing with a martial-prosperity tone (victory/prize motifs) | R̥ṣi attribution is not provided in the input; the diction is standard Agni-stuti style emphasizing hotṛtva and prosperity motifs rather than a distinctive family signature.

Dashati 15

Agni’s precedence as Hotṛ and the energizing flow of Soma as the effective force of yajña

Deity: Agni

3 mantras | Brisk forward-driving and consecratory—moving from ignition/leadership (Agni) to cleansing and brightening (Pavamāna). | R̥ṣi attribution is not supplied in the input. The content aligns with common Soma Pavamāna stuti material and an Agni Hotṛ verse used in Sāman adaptation; precise family/maṇḍala lineage cannot be fixed from the given data.

Dashati 16

Pavamāna Soma as prosperity-bearing purifier whose flowing juices empower the sacrifice and secure heavenly support

Deity: Soma Pavamāna

4 mantras | Bright forward-driving and auspicious (śrī-prada) with an energizing ‘press-and-flow’ momentum typical of Pavamāna chants | R̥ṣi attribution is not supplied in the input; these mantras are typically Rigvedic borrowings arranged in Sāmavedic order so precise r̥ṣi/meter requires RV concordance for each mantra.

Dashati 17

Indra as the foremost, newly-manifest power who conquers enemies and is strengthened through ṛta and Soma-pressings

Deity: Indra

3 mantras | Vīra/raudra-tinged exaltation: triumphal forceful and protective | Ṛgvedic concordance not supplied in the input; the seer attribution cannot be stated securely without mapping these verses to their RV loci.

Dashati 18

Pavamāna Soma’s purifying flow as the power that exhilarates Indra for heroic action and brings wealth to the sacrificer

Deity: Soma Pavamāna (as the flowing purified Soma)

3 mantras | Urgent forward-driving praise (stuti) with a ‘flowing’ momentum suited to pavamāna imagery and Indra’s martial vigor | The selection draws on the broader Pavamāna and Aindra materials; precise ṛṣi attribution requires Ṛgvedic concordance for each mantra in this Sāmavedic arrangement.

Dashati 19

Indra’s primordial birth as Vṛtra-slayer and world-establisher

Deity: Indra

3 mantras | Heroic and elevating (vīra–udātta) moving toward radiant ‘heat’ (tapas) in praise | R̥ṣi attribution is not provided in the input; the verses function as Aindra praise typical of Indra-centered hymn strata where the ritual voice is foregrounded over explicit family colophons.

Dashati 20

Indra empowered by Soma-exhilaration (mada/matsara) to grant victory and wealth

Deity: Indra

3 mantras | Exultant martial and triumphant—built on the imagery of surging Soma-power and battle-victory | Ṛṣi attribution and chandas are not supplied here; they require Rigvedic concordance for the underlying RV originals used by this Sāmavedic selection.

Frequently Asked Questions

What is the central subject of Arcika 4, Prapathaka 6?

It centers on Soma Pavamāna in purification—Soma as the clarified, luminous offering whose flow activates the sacrifice and makes its fruits effective.

Why is Indra repeatedly connected with purified Soma in this chapter?

Because the purified Soma is praised as Indra’s strength and stimulant: it summons him, empowers his victory, and turns the rite into protection, conquest, and prosperity for the sacrificer.

What spiritual teaching is implied by the emphasis on purification?

That cleansing and consecration are not merely physical acts but the principle by which divine power becomes present—establishing ṛta, purifying intention, and enabling right action to yield victory and abundance.