Rig Veda 3.35.7: Mandala 3, Sukta 35, Mantra 7
Sukta 3.35
- Rishi
- Viśvāmitra Gāthina
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
स्तीर्णं ते बर्हिः सुत इन्द्र सोमः कृता धाना अत्तवे ते हरिभ्याम् । तदोकसे पुरुशाकाय वृष्णे मरुत्वते तुभ्यं राता हवींषि ॥
stīrṇáṁ te barhíḥ sutá indra sómaḥ kṛtā́ dhā́nā áttave te hári-bhyām | tád-okase puru-śā́kāya vṛ́ṣṇe marútvate túbhyaṁ rātā́ havī́ṃṣi ||
इंद्र, तुम्हारे लिए पूजा का स्थान साफ बिछा दिया है। सोम रस निचोड़ दिया है। तुम्हारे घोड़ों के लिए दाना रख दिया है। तुम बहुत ताकतवाले हो और मरुत के साथ रहते हो। यह सब चीज़ तुम्हे दे दी है।
Word by Word
- स्तीर्णम्
- spread, strewnAdjective (past passive participle)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (of implied ‘is spread/has been spread’)Root √स्तॄ (स्तृणाति) / स्तीर्ण (PPP)
- ते
- of/for youPronounषष्ठी, एकवचनRole Sampradāna/Adhikaraṇa (possessor: ‘for/ of you’)Root त्वद् (युष्मद्-प्रातिपदिक)
- बर्हिः
- sacrificial grass, barhisNounनपुंसकलिङ्ग, प्रथमा, एकवचनRole Kartā (of implied ‘is spread’)Root बर्हिस्
- सुतः
- pressed (out)Adjective (past passive participle)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā/Viśeṣaṇa (qualifying सोमः)Root √सु (सुनोति) / सुत (PPP)
- इन्द्र
- O IndraNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole (Address)Root इन्द्र
- सोमः
- SomaNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (nominal topic: Soma is pressed)Root सोम
- कृताः
- made, preparedAdjective (past passive participle)स्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā/Viśeṣaṇa (qualifying धानाः)Root √कृ (करोति) / कृत (PPP)
- धानाः
- parched grains (offerings)Nounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā (of implied ‘are prepared’)Root धानाः (धानā-)
- अत्तवे
- to eatVerb (infinitive)तुमर्थ-इन्फिनिटिव (दातिव-प्रकार), ‘to eat’Role Prayojana (purpose)Root √अद् (अत्ति) → अत्तुṁ/अत्तवे (infinitive)
- ते
- for youPronounचतुर्थी, एकवचनRole SampradānaRoot त्वद् (युष्मद्-प्रातिपदिक)
- हरिभ्याम्
- with the two bay steedsNounपुंलिङ्ग, तृतीया, द्विवचनRole Karaṇa (means/association: ‘with/by the two bays’)Root हरि
- तत्
- thatPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma/Viśeṣya (referring to the offering/that [oblation])Root तद्
- ओकसे
- for the house/dwellingNounनपुंसकलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (for the dwelling/home)Root ओकस्
- पुरुशाकाय
- to the much-mighty/strongAdjective (epithet)पुंलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (to the much-mighty one)Root पुरुशाक
- वृष्णे
- to the bull-like (hero)Noun/Adjective (epithet)पुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot वृषन्
- मरुत्वते
- to the Marut-attended (Indra)Adjective (possessive)पुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot मरुत्वन्त्
- तुभ्यम्
- to youPronounचतुर्थी, एकवचनRole SampradānaRoot युष्मद्
- राताः
- given, grantedAdjective (past passive participle)नपुंसकलिङ्ग, प्रथमा, बहुवचनRole Viśeṣaṇa (qualifying हवींषि)Root √रा (राति/ददाति) / रात (PPP)
- हवींषि
- oblationsNounनपुंसकलिङ्ग, प्रथमा, बहुवचनRole Kartā (nominal: ‘the oblations [are] given’)Root हविस्
Sandhi Notes
- पदच्छेद (sandhi-resolved): स्तीर्णम् ते बर्हिः | सुतः इन्द्र सोमः | कृताः धानाः अत्तवे ते हरिभ्याम् | तत् ओकसे पुरुशाकाय वृष्णे मरुत्वते तुभ्यम् राताः हवींषि || प्रमुख-सन्धयः: (1) सुत इन्द्र सोमः → सुतः इन्द्र सोमः (विसर्ग-लोप/पदसंयोग)
- (2) सोम॑: कृ॒ता → सोमः कृताः (विसर्गः + क्)
- (3) तदो॑कसे → तत् ओकसे (द् + ओ → दॊ/दो; मूलतः तत् + ओकसे)
The meaning
Outer meaning
The barhis is spread for Indra; the Soma is pressed; grains are prepared for his two tawny ones to eat. To Indra—dwelling in that home, strong, of many powers, accompanied by the Maruts—these offerings are given.
Inner meaning
The “spread barhis” is the prepared inner field—quieted, widened, and made receptive. Pressed Soma is the refined delight ready for the illumined mind. “Grains” (dhānāḥ) are the solidified energies of life (food of force) offered to the twin powers (haribhyām) so action can be sustained in the light. “That home” (tad-okas) is the stable plane of consciousness where Indra naturally dwells—clarity, wideness, and right force. “Many-powered” (puruśāka) indicates the multiple faculties of illumination (discernment, courage, right enjoyment, right action). With the Maruts (storm-powers), Indra’s illumination is accompanied by dynamic impulses that clear inertia and enforce the victory.
Universal truth
Realization requires preparation of the field, refinement of delight, and offering of life-energies to the higher powers—so illumination can become stable and dynamically effective.
Themes
Soma-ritual, Indra-Maruts alliance, Offerings prepared, Establishing the seat (okas)
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina
- Other hymns
- Rig Veda 3.33, Rig Veda 3.34, Rig Veda 3.35, Rig Veda 3.36
Family tradition
A tradition of inner conquest: preparing the seat (barhis) and calling Indra with supporting powers (Maruts) to establish victorious consciousness.
Significance
Shows the complete inner ritual: preparation (barhis), offering (soma, dhānāḥ), and invocation of a stabilized luminous power (tad-okas) with dynamic aids (Maruts).
The deity
- Devata
- Indra
- Epithets
- Puruśāka (many-powered), Vṛṣan (strong), Marutvat (accompanied by Maruts), Hari-bhyaḥ (linked with the tawny powers)
- Related deities
- Maruts, Agni, Soma
Cosmic role
Receives offerings, increases in might, and leads the host of powers to victory over obstruction.
Inner power
Sovereign illumination organizing the energies of life and mind; power to stabilize in its ‘home’ and act with many faculties.
In ritual
Where it is used
Soma sacrifice preparation and offering statement (upacāra + havis dedication)
स्ती॒र्णं ते॑ ब॒र्हिः सु॒त इ॑न्द्र॒ सोम॑: कृ॒ता धा॒ना अत्त॑वे ते॒ हरि॑भ्याम् । तदो॑कसे पुरु॒शाका॑य॒ वृष्णे॑ म॒रुत्व॑ते॒ तुभ्यं॑ रा॒ता ह॒वींषि॑ ॥
स्ती॒र्णम् । ते॒ । ब॒र्हिः । सु॒तः । इ॒न्द्र॒ । सोमः॑ । कृ॒ताः । धा॒नाः । अत्त॑वे । ते॒ । हरि॑ऽभ्याम् । तत्ऽओ॑कसे । पु॒रु॒ऽशाका॑य । वृष्णे॑ । म॒रुत्व॑ते । तुभ्य॑म् । रा॒ता । ह॒वींषि॑ ॥
stīrṇam | te | barhiḥ | sutaḥ | indra | somaḥ | kṛtāḥ | dhānāḥ | attave | te | hari-bhyām | tat-okase | puru-śākāya | vṛṣṇe | marutvate | tubhyam | rātā | havīṃṣi
44
4 x ~11 syllables
Ceremonial and declarative; a ‘preparedness’ rhythm that culminates in giving (rātā).
Creates a sense of readiness and formal offering; steadies the mind into a structured inner rite.
- बर्हिः (barhiḥ)
- Literal: sacred grass spread. Symbolic: prepared, widened foundation of the nature for divine presence
- सुत सोम (suta soma)
- Literal: pressed Soma. Symbolic: refined Ananda ready to be received
- धानाः (dhānāḥ)
- Literal: grains. Symbolic: condensed life-energies/usable substance for sustained action
- हरिभ्याम् (haribhyām)
- Literal: for the two tawny ones. Symbolic: supporting twin forces of illumined action and swift mind
- तदोकसे (tadokase)
- Literal: to him of that dwelling/home. Symbolic: Indra established in the stable luminous consciousness
- पुरुशाकाय (puruśākāya)
- Literal: of many powers/helps. Symbolic: multiple faculties of the illumined mind working together
- मरुत्वते (marutvate)
- Literal: with the Maruts. Symbolic: illumination accompanied by purifying, forceful energies that remove inertia
Offering formula: barhis laid, Soma pressed, dhānā prepared; typical Soma rite hospitality to Indra and his powers.
After preparation of seat and offerings; as part of Indra stotra sequences.
Declaring readiness of barhis, Soma, and food; dedicating havis to Indra with Maruts.
Use as a ‘pre-meditation consecration’: mentally lay the barhis (calm posture), offer breath and attention as Soma, and dedicate one’s energies to the higher working.
(ppp of √stṛ ‘spread’). (dhānā- ‘grain’; from √dhā/√dheh₁ notions of ‘placing/holding’, later semantic specialization to ‘grain held/kept’). (inf. √ad ‘eat’; PIE *h₁ed-). (puru- ‘many’ + śāká ‘able, powerful’ from √śak ‘be able’). (possessive: ‘having Maruts’; Maruts from √mar/mṛ ‘shine/crush’ debated; in RV often life-storm powers). (okas- ‘house, dwelling’; inwardly stable seat of consciousness).
hospitality to the divine (ātithya as inner receptivity), integration of life-forces (Maruts) with illumined mind-force (Indra)
The ordered sequence—spread seat, press Soma, prepare sustenance—mirrors ṛta as right arrangement of inner processes.
Tad-okas as the truth-home of Indra: stable luminous plane that the seeker invites into.
The gods are ‘fed’ by offerings: consciousness-powers grow by conscious participation and consecration.
Psychological Veda: ritual objects as states/energies; deity as functional power of consciousness.
Seat = stable base; Soma = delight; grains = embodied energy; Maruts = cleansing intensities and courageous impulses.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘divine hospitality’ mythologem: the god is welcomed with seat, drink, and food, and offerings are formally ‘given’. Inwardly it is the deliberate preparation of the being so Indra and the Marut-life powers can partake and be harmonized for the work.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ad ‘eat’ (attave) is PIE *h₁ed- (Latin edō, Greek edō). √śak ‘be able’ (puru-śāka) matches PIE *sekʷ-/*sḱeh₂? (ability/power formations vary), but the semantic ‘capacity’ and productive compounding are strongly IE-poetic.
- What is the relationship between the Rishi and the Devata here?
- The rishi acts as host and organizer: he lays the foundation (barhis), prepares nourishment (Soma, dhānā), and then ‘gives’ (rātā) the offerings. Indra is addressed as one who truly ‘dwells’ (okas) in the prepared seat—signaling an intended indwelling reciprocity rather than a distant transaction.
Consecrate the whole instrument: widen the base (barhis), offer refined joy (soma), and dedicate life-energy (dhānāḥ) to illumined action.
mūlādhāra (foundation/seat) + maṇipūra (energy/food) + ājñā (illumination)
Three-phase: (1) slow grounding breaths (barhis), (2) gentle retention with sweetness (soma), (3) stronger exhale to kindle courage (Maruts).
Prepared, steady, empowered for right action.
Begin by ‘spreading the barhis’: relax and widen awareness. Feel a sweet clarity rising (soma). Offer your day’s energies as ‘grains’ to the higher intention; then invoke supportive forces (Maruts) as disciplined vigor, not restlessness.
Keep udatta prominent on nouns of preparation (barhiḥ, somaḥ, dhānāḥ) and epithets (puruśākāya, marutvate).
Chant like a ritual proclamation: clear segmentation at pāda breaks; slight lift on epithets, settle on ‘rātā havīṃṣi’.
(stīrṇam): long ī; ṇ retroflex, (dhānāḥ): aspirated dh; long ā, (attave): double ‘tt’, (puruśākāya): ś palatal; long ā, (havīṃṣi): nasalized īṃ; ṣ retroflex
Steady, ceremonial, grounded.
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