Rig Veda 9.5.4: Mandala 9, Sukta 5, Mantra 4
Sukta 9.5
- Devata
- Soma Pavamāna
- Rasa
- Shanta (peace) and Vira (heroism)
बर्हिः प्राचीनमोजसा पवमानः स्तृणन्हरिः । देवेषु देव ईयते ॥
barhíḥ prācī́nam ójasā pávamānaḥ stṛṇán hárīḥ | devéṣu devá īyate ||
પવમાન સોમ પોતાના બળથી પ્રાચીન બર્હિ—યજ્ઞાસન—વિસ્તારે છે; હરિ—સુવર્ણ-હરિત—ઊર્જાનો અશ્વ પાથરાય છે; અને દેવ દેવોમાં—અંતરના ઉચ્ચ દેવશક્તિઓ તરફ—ગતિ કરે છે.
Word by Word
- बर्हिः
- the sacrificial grass (barhis)Nounनपुंसकलिङ्ग, प्रथमा, एकवचनRole KarmaRoot बर्हिस् (प्रातिपदिक)
- प्राचीनम्
- forward/ancient; (here) spread out in frontAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (बर्हिः इत्यस्य विशेषणम्)Role KarmaRoot प्राचीन (प्रातिपदिक)
- ओजसा
- with strength, by mightNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot ओजस् (प्रातिपदिक)
- पवमानः
- the purifying one (Soma), as he purifiesParticiple (Adjectival) / Noun (epithet)पुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot पू (धातु) → पवमान (कृदन्त-प्रातिपदिक, शतृ/शानच्-प्रकारः)
- स्तृणन्
- spreading, strewingVerb (present participle)वर्तमान कृदन्त (शतृ), पुंलिङ्ग, प्रथमा, एकवचन; (पवमानः इत्यस्य सह)Role KartāRoot स्तॄ (धातु)
- हरिः
- the tawny one; (Soma/steed-like, golden)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot हरि (प्रातिपदिक)
- देवेषु
- among the godsNounपुंलिङ्ग, सप्तमी, बहुवचनRole AdhikaraṇaRoot देव (प्रातिपदिक)
- देवः
- the god (Soma)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot देव (प्रातिपदिक)
- ईयते
- goes, moves, hastensVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole KartāRoot ई (धातु; गत्यर्थ) / इ (वेदिक-प्रयोगः)
Sandhi Notes
- पदच्छेदः: बर्हिः | प्राचीनम् | ओजसा | पवमानः | स्तृणन् | हरिः | देवेषु | देवः | ईयते || 1) स्तृणन् + हरिः → स्तृणन्हरिः (व्यञ्जन-सन्धिः: न् + ह → न्ह)
The meaning
Outer meaning
Soma spreads the ancient barhis (sacred grass seat) by his force; laying out the hari (golden steed), the god goes to the gods.
Inner meaning
Barhis is the inner ‘seat’ or prepared field of consciousness where the offering is received—an established foundation of receptivity (prācīnam: ancient, original). Soma by ojas spreads this foundation widely in the being. Hari, often Indra’s tawny steeds, here becomes the radiant-vital energy made ready and ordered for the journey upward. Thus the divine influence in us ‘moves among the gods’: the awakened consciousness ascends into higher ranges (deveṣu), linking the human instrument to its own greater powers.
Universal truth
Spiritual progress requires preparation: a stable inner seat of receptivity and a disciplined energy for ascent. When delight purifies and strengthens, it organizes the field and carries the being toward its higher possibilities.
Themes
inner sacrifice, altar preparation, ascent to the gods
The seer
- Other hymns
- RV 9.5.1, RV 9.5.2, RV 9.5.3
Significance
The seer gives a practical psychology of yoga: first prepare the inner seat (barhis), then harness energy (hari), then move toward the higher godheads—an inner liturgy of ascent.
The deity
- Devata
- Soma Pavamāna
- Epithets
- Pavamāna, Deva
- Related deities
- Indra (hari steeds motif), Agni (sacred seat and sacrifice), Viśve Devāḥ
Cosmic role
Consecrator of the sacrifice-space; mediator who enables approach to the gods by purification and strength.
Inner power
Power of delight that prepares receptivity and harnesses vital force for ascent into higher consciousness.
In ritual
Where it is used
Pavāmāna Soma chants during preparation of offering space and Soma purification
ब॒र्हिः प्रा॒चीन॒मोज॑सा॒ पव॑मानः स्तृ॒णन्हरि॑: । दे॒वेषु॑ दे॒व ई॑यते ॥
ब॒र्हिः । प्रा॒चीन॑म् । ओज॑सा । पव॑मानः । स्तृ॒णन् । हरिः॑ । दे॒वेषु॑ । दे॒वः । ई॒य॒ते॒ ॥
barhiḥ | prācīnam | ojasā | pavamānaḥ | stṛṇan | hariḥ | deveṣu | devaḥ | īyate
24
3 x 8 (approx.)
Measured and ceremonial; the second pāda has a ‘laying out’ cadence; the final pāda lifts into movement (īyate).
Grounding then uplifting: first establishes inner steadiness, then encourages a gentle ascent toward higher states.
- बर्हिः (barhiḥ)
- Literal: sacrificial grass, seat. Symbolic: prepared inner ground of receptivity; stable base for the descent/ascent of forces
- प्राचीनम् (prācīnam)
- Literal: ancient, original, facing east. Symbolic: the primordial foundation in consciousness; the ‘eastward’ orientation toward illumination
- ओजसा (ojasā)
- Literal: by force, vigor. Symbolic: consolidated spiritual energy enabling effective preparation
- स्तृणन् (stṛṇan)
- Literal: spreading, strewing. Symbolic: widening and arranging inner field; ordering the nature
- हरिः (hariḥ)
- Literal: tawny/golden; (steed). Symbolic: radiant vital energy/drive harnessed for divine movement
- देवेषु देवः (deveṣu devaḥ)
- Literal: the god among the gods. Symbolic: the divine consciousness in us entering communion with higher powers/planes
- ईयते (īyate)
- Literal: goes, moves. Symbolic: ascent/approach—inner journey toward the luminous ranges
Preparation/activation imagery aligned with Soma’s approach to the gods in the sacrifice; barhis as ritual seat.
During Soma rites where barhis/seat symbolism is prominent and offerings are directed to the gods
Consecration/preparation (spreading barhis) and invocation of divine approach
A preparatory mantra before meditation: ‘prepare the seat’ (posture/mind), ‘harness energy’, then enter communion with higher consciousness.
barhiḥ: ritual seat of kuśa grass; inwardly, the prepared consciousness-field. prācīnam: ‘former/ancient’ and also ‘eastern-facing’; suggests alignment with the primordial right orientation (ṛta). stṛṇan from √stṛ ‘spread’ indicates Soma’s action of preparing the inner altar. hariḥ: tawny/greenish-gold; often the color of Soma and of swift steeds—psychologically, vibrant life-force carrying light. īyate from √i ‘go’ conveys directed movement toward the devas (higher faculties).
preparation of the inner altar (adhvara as inner journey), ṛta as right orientation (prācīnam), ascent/approach to higher faculties (devas)
Spreading the barhis is establishing right order in the field of consciousness for divine workings.
Eastward/prācīnam hints at orientation to truth-light (satya) and dawn-like awakening.
Consecration of space as a prerequisite for descent/ascent—cosmic liturgy mirrored in the individual.
Yoga of inner sacrifice (Aurobindo): preparation of adhāra (support) for higher forces.
dawn/eastward orientation (implicit in prācīnam)
Barhis = stabilized attention and receptive calm; Hari = purified prāṇa and dynamic drive; going to the gods = ascent into luminous mind and higher powers.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic motif is the consecration of the seat and the god’s approach: Soma prepares the barhis (foundation) and then moves to the devas. Inwardly, purification first creates a stable basis in consciousness; then the clarified force can enter communion with higher powers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √i ‘go’ is a basic IE motion root; its ritual deployment as ‘approach to the gods’ is a hallmark of archaic hymn diction. The semantics of deva (shining one) continue the IE association of divinity with luminosity.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents Soma as both priestly agent and divine traveler: Soma himself prepares the inner conditions (barhis) in the aspirant, then carries the offering-consciousness toward the devas—suggesting a cooperation where the god performs the yoga of ascent within the human vessel.
Prepare the inner seat (steady posture, quiet mind), spread receptivity, harness radiant energy, then offer upward toward higher powers.
Mūlādhāra (seat/stability) to Maṇipūra (hari energy) to Sahasrāra (approach to devas)
4-4-6 breathing: inhale 4 (gather), hold 4 (set the seat), exhale 6 (offer upward/relax into ascent).
Collected, receptive, gently ascending.
Before meditation, feel the ‘barhis’ as a wide calm base in the body. Then kindle a clean, golden energy (hari) without restlessness. Finally, lift attention upward/inward as if entering a circle of inner devas (higher faculties: peace, light, strength, joy).
Keep a steady ceremonial cadence; let the final ‘īyate’ rise slightly (per accent) to convey movement toward the devas.
Pause after each pāda; articulate consonant clusters cleanly: ‘prācīnam ojasā’, ‘stṛṇan hariḥ’.
‘barhiḥ’: visarga lightly aspirated; avoid turning into ‘bars’—keep ‘bar-hiḥ’, ‘prācīnam’: long ā; retroflex ṇ not present—use dental n, ‘īyate’: long ī held gently; y as glide, not hard consonant
Steady, grounded, slightly uplifted at the end.
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