Rig Veda 9.34.4: Mandala 9, Sukta 34, Mantra 4
Sukta 9.34
- Devata
- Soma Pavamāna
- Rasa
- Adbhuta (wonder) and Vira (heroism)
भुवत्त्रितस्य मर्ज्यो भुवदिन्द्राय मत्सरः । सं रूपैरज्यते हरिः ॥
bhúvat tritásya márjyo bhúvad índrāya matsaráḥ | sám rūpáiḥ ajyate háriḥ ||
તે ત્રિતનો મર્જ્ય (શોધક-પવિત્રક) બને છે; તે ઇન્દ્ર માટે મત્સર (ઉલ્લાસ-ઉન્માદ) બને છે. હરિ (તામ્રવર્ણ) રૂપો સાથે સંયોજિત થઈ અભિષિક્ત થાય છે—દેવકાર્ય માટે અંદરથી આકાર ધારણ કરે છે.
Word by Word
- भुवत्
- became / wasVerbलुङ् (aorist), परस्मैपद; 3rd person singularRole (क्रिया) —Root भू (धातु)
- त्रितस्य
- of TritaNounपुंलिङ्ग; षष्ठी (genitive) एकवचनRole सम्बन्ध (genitive relation)Root त्रित (प्रातिपदिक)
- मर्ज्यः
- to be cleansed / cleansing-worthy (purifiable)Adjective/Participleपुंलिङ्ग; प्रथमा एकवचन; (भविष्यत्/विधेय-भाव: ‘to be cleansed/fit to be purified’), -य-प्रत्यय (gerundive/passive desiderative nuance)Role कर्तृ-विशेषण (of the subject हरिः)Root मृज् (धातु) → मर्ज्य (कृदन्त-प्रातिपदिक)
- भुवत्
- became / wasVerbलुङ् (aorist), परस्मैपद; 3rd person singularRole (क्रिया) —Root भू (धातु)
- इन्द्राय
- for IndraNounपुंलिङ्ग; चतुर्थी (dative) एकवचनRole सम्प्रदानRoot इन्द्र (प्रातिपदिक)
- मत्सरः
- intoxicating exhilaration / rapture (of Soma)Nounपुंलिङ्ग; प्रथमा एकवचनRole कर्ता (of भुवत्)Root मत्सर (प्रातिपदिक)
- सम्
- together / fullyIndeclinableउपसर्ग; ‘together, completely’Role (क्रिया-विशेषण) —Root सम् (उपसर्ग/अव्यय)
- रूपैः
- with forms / with appearancesNounनपुंसकलिङ्ग; तृतीया (instrumental) बहुवचनRole करणRoot रूप (प्रातिपदिक)
- अज्यते
- is anointed / is smearedVerbलट् (present), आत्मनेपद; 3rd person singular; कर्मणि (passive) प्रयोगRole (क्रिया) —Root अञ्ज् (धातु)
- हरिः
- the tawny one (Soma / the tawny steed)Nounपुंलिङ्ग; प्रथमा एकवचनRole कर्ता (of अज्यते)Root हरि (प्रातिपदिक)
Sandhi Notes
- पदच्छेद: भुवत् | त्रितस्य | मर्ज्यः | भुवत् | इन्द्राय | मत्सरः | सम् | रूपैः | अज्यते | हरिः । 1) भुव॑त्त्रि॒तस्य॒ = भुवत् + त्रितस्य (व्यञ्जन-संधि: त् + त् → त्त्)
- 2) भुव॒दिन्द्रा॑य = भुवत् + इन्द्राय (त् + इ → दि; त् का जश्त्व/स्वर-संधि से ‘द्’ होकर ‘भुवदिन्द्राय’)
- 3) सं रू॒पैर॑ज्यते = सम् + रूपैः + अज्यते (सम् का अनुस्वार ‘ं’ रूप; ‘रूपैः’ के साथ संधि में परिवर्तन नहीं)
The meaning
Outer meaning
He becomes Trita’s purifier; he becomes Indra’s exhilaration. The tawny one is anointed, assembled with forms.
Inner meaning
Soma takes multiple functional roles in the inner work. As ‘Trita’s purifier’ he refines the triple being (or the ‘third’ principle—inner fire in the waters) by cleansing and clarifying. As ‘Indra’s ecstasy’ he becomes the rousing delight that empowers the illumined mind to conquer resistance. ‘Anointed with forms’ indicates Soma assuming definite formations in consciousness—organizing energies and experiences into workable shapes for the divine action within.
Universal truth
One spiritual essence can serve different needs: purification, empowerment, and formation. Delight is not for escape; it is shaped into capacities that accomplish the soul’s work.
Themes
Soma-ritual, purification, ecstasy, mythic Trita
The seer
- Other hymns
- RV 1.105 (Trita in distress; symbolic struggle), RV 9.34.1-3 (same hymn sequence), RV 9.86 (Soma’s forms and powers)
Family tradition
Trita motifs often connect to ancient Āptya traditions; in Mandala 9 they surface as esoteric markers of inner purification in the waters.
Significance
Links Soma to the triple work: purification (Trita/triple), empowerment (Indra), and formation (rūpa)—a concise psychology of transformation.
The deity
- Devata
- Soma Pavamāna
- Epithets
- Hari (tawny), Pavamāna, Matsara (exhilarating)
- Related deities
- Trita Āptya, Indra, Agni (implicit in purification/inner fire)
Cosmic role
Purifier and energizer; takes on forms that become operative powers for the gods’ work.
Inner power
Refining ecstasy: cleanses the triple nature and empowers illumined intelligence; organizes energies into stable forms.
In ritual
Where it is used
Soma purification and offering to Indra; anointing/setting Soma for use
भुव॑त्त्रि॒तस्य॒ मर्ज्यो॒ भुव॒दिन्द्रा॑य मत्स॒रः । सं रू॒पैर॑ज्यते॒ हरि॑: ॥
भुव॑त् । त्रि॒तस्य॑ । मर्ज्यः॑ । भुव॑त् । इन्द्रा॑य । म॒त्स॒रः । सम् । रू॒पैः । अ॒ज्य॒ते॒ । हरिः॑ ॥
bhuvat | tritasya | marjyaḥ | bhuvat | indrāya | matsaraḥ | sam | rūpaiḥ | ajyate | hariḥ
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4×11 (probable)
Declarative, transformational cadence—‘bhuvat… bhuvat…’ gives a becoming/manifesting rhythm.
Creates a sense of inner ‘becoming’: consciousness feels it can take new functional shapes.
- त्रितस्य (tritasya)
- Literal: of Trita. Symbolic: The ‘third’/triple principle: inner fire in the waters; the triple being to be purified
- मर्ज्यः (marjyaḥ)
- Literal: purifier, cleanser. Symbolic: Power that refines consciousness—removes mixture, confusion, and obscurity
- इन्द्राय (indrāya)
- Literal: for Indra. Symbolic: For the illumined mind—victory over darkness and limitation
- मत्सरः (matsaraḥ)
- Literal: intoxication/exhilaration. Symbolic: Ecstatic force that energizes illumination (not egoic intoxication)
- हरिः (hariḥ)
- Literal: tawny, golden. Symbolic: Luminous Ananda-force taking a radiant, active form
- अज्यते (ajyate)
- Literal: is anointed/smeared. Symbolic: Consecrated and made ready; delight becomes a prepared force in the system
- रूपैः (rūpaiḥ)
- Literal: with forms. Symbolic: Definite formations/patterns of consciousness—organized powers for action
Soma’s purification/anointing through straining and mixing; also mythic linkage to Trita Āptya traditions in Soma hymns.
During pavamāna flow and preparation for offering; especially where Indra’s share is emphasized.
Chant while Soma is clarified and readied (anointed/assembled) for divine consumption/action.
Use when refining ecstatic states: stabilize joy into clear forms—habits of truth, strength, and service.
márjyaḥ: from √mṛj ‘wipe, cleanse, purify’ (cf. ‘mārjana’). matsará: from √mad ‘to exhilarate/intoxicate’ with semantic development to ‘rapture/ardor’. ajyate: passive of √añj ‘anoint, smear’. hari: ‘tawny, golden’—a color-epithet for luminous energy. Trita is a Vedic figure linked with Soma and hidden waters; here marks a deeper/inner stratum of purification.
purification as prerequisite for power (Indra), integration of forms (rūpa) as ordered manifestation, ecstasy (mada/matsara) as spiritual uplift
Rūpa under Ṛta: forms must align with truth-order to be effective, not distortions.
Purification is the movement from mixed desire to truthful delight.
Becoming and formation: essence takes shape as functional powers in manifestation.
Integral Vedic: essence (Ananda) manifests as organized powers; supports a psychology of transformation.
Anointing = consecration of energies; tawny radiance = active illumination; waters = subconscious field to be purified.
- What is the primary Vedic 'mythologem' present in this verse?
- Soma as purifier and as Indra’s ecstasy: the mythic logic is that purification (mṛj) produces empowered delight (mada/matsara) which arms Indra’s victory. Trita signifies a concealed/inner domain where Soma is first made clean before becoming force for conquest.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √mṛj ‘cleanse’ participates in an old IE semantic field of wiping/purifying (ritual cleanliness as power). The passive ajyate (√añj ‘anoint’) reflects a widespread IE sacral technology: anointing/greasing as consecration and empowerment.
- What is the relationship between the Rishi and the Devata here?
- The seer identifies Soma’s inner work in stages: first purification in the deeper being (Trita), then the arising of rapture that strengthens Indra within. The practitioner’s role is to ‘anoint’ and harmonize the forms—so the power can act rightly.
Purify joy and give it form: let bliss organize into clear capacities (truth, strength, wideness).
Ājñā (Indra-illumination) refined by Viśuddha (purification) and opened to Sahasrāra (wideness).
Inhale imagining cool Soma cleansing the inner waters; exhale imagining golden ‘forms’ settling as stable patterns in the mind.
Ecstatic clarity—joy without turbulence; luminous organization.
If ecstasy becomes restless, return to ‘marjyaḥ’ (purify): slow the breath, invoke truthfulness; then allow the experience to crystallize into one simple intention (a rūpa) for the day.
The repeated ‘bhuvat’ should carry a clear lift (udatta emphasis) to convey ‘becoming’; exact svara placements require a svara-marked samh.
Make ‘bhuvat… bhuvat…’ two steady pillars; then soften into ‘saṃ rūpair ajyate’ as a gathering/assembling.
‘tritasya’ keep dental ‘t’ clear; do not retroflex, ‘marjyaḥ’ pronounce ‘rj’ cluster cleanly, ‘ajyate’ with ‘jya’ as a single cluster, not separated
Luminous, confident, slightly uplifting on ‘matsaraḥ’.
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