Rig Veda 7.91.4: Mandala 7, Sukta 91, Mantra 4
Sukta 7.91
- Rishi
- Vasiṣṭha
- Devata
- Indra–Vāyu
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यावत्तरस्तन्वो यावदोजो यावन्नरश्चक्षसा दीध्यानाः । शुचिं सोमं शुचिपा पातमस्मे इन्द्रवायू सदतं बर्हिरेदम् ॥
yā́vattáras tanvò yā́vad ójo yā́van náras cákṣasā dīdhyā́nāḥ | śúciṃ sómaṃ śucipā pātam asmè índravāyū sádatam bárhir idám ||
जितना तुम्हारे शरीर की पहुँच है, जितनी तुम्हारी ताकत है, जितना तुम्हारी नज़र देख सकती है, उतना ही हमने यह सोम प्याला तैयार किया है। इन्द्र और वायु, आप इसको पियो। आप साफ हो, यह प्याला भी साफ है। आप हमारे पास आके बैठो।
Word by Word
- यावत्
- as far as, as long asIndeclinableअव्यय (परिमाण/अवधि-वाचक)Role Adhikaraṇa (परिमाण-सीमा) / सम्बन्धRoot यावत् (प्रातिपदिक/अव्यय) < यावत्
- तरः
- stronger, more surpassingAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (वाक्य-कर्तृ/विशेष्य) (सम्बन्ध: ‘तरः’ = ‘श्रेष्ठतरः/अधिकतरः’)Root तर (प्रातिपदिक) < √तॄ/√तॄ (तरणे) (तुलनात्मक-प्रत्यय -र)
- तन्वः
- of the body, of the personNounस्त्रीलिङ्ग, षष्ठी, एकवचन (वैदिक रूप: तन्वः = तन्वाः/तन्वाः)Role सम्बन्ध (Genitive)Root तनू (प्रातिपदिक) < तनू
- यावत्
- as far as, as much asIndeclinableअव्ययRole Adhikaraṇa (परिमाण-सीमा)Root यावत्
- ओजः
- strength, vigorNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Kartā/karma (सन्दर्भानुसार: ‘strength’)Root ओजस् (प्रातिपदिक)
- यावत्
- as far as, as much asIndeclinableअव्ययRole Adhikaraṇa (परिमाण-सीमा)Root यावत्
- नरः
- men, heroesNounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (कर्तृ-समूह) / सम्बोधन-सम्बन्ध (देवद्वय-प्रति)Root नर (प्रातिपदिक)
- चक्षसा
- with (their) sight/eye, by visionNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot चक्षस् (प्रातिपदिक)
- दीध्यानाः
- meditating, intent, contemplatingVerb (Participle)पुंलिङ्ग, प्रथमा, बहुवचन; वर्तमान-कृदन्त (आत्मनेपदी)Role Kartā (विशेषणरूपेण ‘नरः’ प्रति)Root √ध्यै (चिन्तायाम्/ध्यान) → दीध्याना (वेदिक-प्रेसेंट पार्टिसिपल, आत्मनेपद)
- शुचिम्
- pure, brightAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole Karma (विशेषण: सोमम्)Root शुचि (प्रातिपदिक)
- सोमम्
- Soma (the pressed sacred drink)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot सोम (प्रातिपदिक)
- शुचिपाः
- pure-drinkers (drinkers of the pure Soma)Noun/Adjectiveपुंलिङ्ग, प्रथमा, द्विवचन (इन्द्रवायू) (वैदिक रूप: -पाः)Role Kartā (इन्द्रवायू) / सम्बोधनRoot शुचि + पा (प्रातिपदिक; बहुव्रीहि/तत्पुरुष: ‘शुचिं पिबन्ति’/‘शुचिं पाति’)
- पातम्
- drink (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole क्रिया (आह्वान/आज्ञा)Root √पा (पाने) → पातम् (लोट्/आज्ञार्थे: 2nd du. परस्मैपद; वैदिक)
- अस्मे
- for us, in our casePronounसप्तमी/चतुर्थी-प्रयोग (वैदिक), बहुवचन; अर्थतः ‘अस्माकं/अस्मासु’Role Sampradāna/Adhikaraṇa (for us / among us)Root अस्मद् (सर्वनाम)
- इन्द्रवायू
- Indra and VāyuNoun (dual deity name)पुंलिङ्ग, प्रथमा/सम्बोधन, द्विवचन (समास-रूप)Role Kartā / सम्बोधनRoot इन्द्र + वायु (द्वन्द्व-समास)
- सदतम्
- always, continuallyIndeclinableअव्यय (नित्य/सतत)Role Adhikaraṇa (काल-निरूपण)Root सदत्/सदतम् (अव्यय) < सदा + तम् (नित्यत्वे)
- बर्हिः
- the sacred grass (barhis), ritual seatNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Adhikaraṇa/karma (यज्ञ-आसन/स्तरण)Root बर्हिस् (प्रातिपदिक)
- इदम्
- thisPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole विशेषण/निर्देशक (बर्हिः प्रति)Root इदम् (सर्वनाम)
Sandhi Notes
- पदच्छेद (सम्भाव्य): यावत् तरः तन्वः | यावत् ओजः | यावत् नरः चक्षसा दीध्यानाः | शुचिम् सोमम् | शुचिपाः पातम् अस्मे | इन्द्रवायू सदतम् बर्हिः इदम् || 1) ‘यावत्तरस्तन्वो’ = यावत् + तरः + तन्वः (त् + त → त्त; संहिता-लेखन)
- 2) ‘यावदोजो’ = यावत् + ओजः (त् + ओ → दो; जश्त्व/संधि)
- 3) ‘यावन्नरश्चक्षसा’ = यावत् + नरः + चक्षसा (त् + न → न्न; ‘नरः + च’ → नरश्च (विसर्ग→श्))
- 4) ‘सोमं शुचिपा’ में ‘शुचिपाः’ (द्विवचन) संहिता में ‘शुचिपा’ रूप से प्रकट (विसर्ग-लोप/पदसंहिता)
- 5) ‘पातमस्मे’ = पातम् + अस्मे (म् + अ → म्-अ, संहिता-संयोग)
The meaning
Outer meaning
As far as bodily strength and force can reach, as far as the seekers kindle by vision—drink the pure Soma here, O pure-drinkers. O Indra–Vāyu, sit upon this offering-seat.
Inner meaning
The hymn measures the whole instrument of practice: body (tanū), force (ojas), and the seeing will (cakṣasā dīdhyānāḥ). Up to the utmost capacity of these, the seekers intensify aspiration and vision. Then the ‘pure Soma’—clarified delight and truth-substance—can be received by the pure-drinkers (śuci-pā): the illumined mind (Indra) and the purified breath-force (Vāyu). ‘Sit on the barhis within us’ means establish these powers in the prepared inner seat—quieted nerves, clarified mind, consecrated life-force.
Universal truth
Spiritual reception is proportional to preparedness: when body, energy, and vision are purified and extended, higher delight and illumination can descend and take their seat in us.
Themes
Soma-drinking, Purity, Divine descent/indwelling, Expansion of force, Vision-led concentration
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.20 (Indra), RV 7.76 (Uṣas), RV 7.88 (Varuṇa themes of ṛta)
Family tradition
Maṇḍala 7 Vasiṣṭha lineage; strong emphasis on right arrangement of forces and a disciplined, luminous life.
Significance
Vasiṣṭha’s voice often integrates aspiration with order: the whole nature (body–life–mind) is progressively made a fit seat for the divine powers.
The deity
- Devata
- Indra–Vāyu
- Epithets
- Śuci-pā (pure-drinkers), Narā (strong ones, heroes)
- Related deities
- Soma, Agni, Uṣas
Cosmic role
Indra: breaker of obstruction, bringer of luminous mind; Vāyu: mover and purifier of life-breath; together they coordinate illumination with prāṇic dynamism.
Inner power
A combined descent: clarified prāṇa supports steady concentration; illumined mind receives Soma-delight and converts it into victorious clarity and right action.
In ritual
Where it is used
Soma-yajña invitation to Indra–Vāyu to drink and be seated on barhis
याव॒त्तर॑स्त॒न्वो॒३॒॑ याव॒दोजो॒ याव॒न्नर॒श्चक्ष॑सा॒ दीध्या॑नाः । शुचिं॒ सोमं॑ शुचिपा पातम॒स्मे इन्द्र॑वायू॒ सद॑तं ब॒र्हिरेदम् ॥
याव॑त् । तरः॑ । त॒न्वः॑ । याव॑त् । ओजः॑ । याव॑त् । नरः॑ । चक्ष॑सा । दीध्या॑नाः । शुचि॑म् । सोम॑म् । शु॒चि॒ऽपा॒ । पा॒त॒म् । अ॒स्मे इति॑ । इन्द्र॑वायू॒ इति॑ । सद॑तम् । ब॒र्हिः । आ । इ॒दम् ॥
yāvat | taraḥ | tanvaḥ | yāvat | ojaḥ | yāvat | naraḥ | cakṣasā | dīdhyānāḥ | śuc im | somam | śuci-pā | pātam | asme iti | indravāyūiti | sadatam | barhiḥ | ā | idam
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4 × ~11 syllables; balanced, exhortative cadence
Expansive measurement (‘yāvat… yāvat… yāvat…’) followed by a decisive invitation.
Builds a widening sense of capacity, then a settling—like inhalation expanding and exhalation placing the gods ‘seated’ within.
- तरस् (taras)
- Literal: speed, impetuous strength. Symbolic: dynamic capacity of the embodied will to persist and advance
- तन्वः (tanvo)
- Literal: of the body. Symbolic: the physical instrument made fit for sādhanā
- ओजः (ojaḥ)
- Literal: vital force, vigor. Symbolic: life-energy that must be purified and directed
- चक्षसा (cakṣasā)
- Literal: by vision. Symbolic: inner seeing; intuitive perception
- दीध्यानाः (dīdhyānāḥ)
- Literal: kindling, meditating, shining intensely. Symbolic: concentrated aspiration that lights the inner fire of perception
- शुचि सोम (śuci soma)
- Literal: pure soma. Symbolic: clarified bliss/nectar of consciousness free from mixture of desire
- शुचिपा (śuci-pā)
- Literal: pure-drinker. Symbolic: powers that can receive delight without distortion
- बर्हिः (barhiḥ)
- Literal: sacrificial grass-seat. Symbolic: inner prepared seat: calm, receptive foundation in the being
Soma invitation: explicit request to drink Soma and to take seat on the barhis; central to Soma-pressing hospitality
During Soma offering sequences (often morning context for Vāyu/Indra–Vāyu)
Recited while offering Soma and ritually ‘seating’ the deities
Before meditation: prepare body and breath, then invite clarity (Indra) and calm prāṇa (Vāyu) to ‘sit’ in the heart-mind seat.
taras ‘overcoming capacity’ from √tṛ ‘cross, overcome’—inner crossing beyond limitation. ojas ‘vigor’ is concentrated force. cakṣas ‘sight’ from √cakṣ ‘see’ (PIE *kweks- ‘see’). śuci ‘pure, bright’ signals clarified consciousness; Soma becomes purified delight. barhis (sacrificial seat) is read inwardly as the prepared field of receptivity in consciousness where the gods ‘sit’.
expansion of capacity (taras, ojas), purification (śuci), indwelling of the gods (sadatam on barhis)
The measured expansion of capacity (yāvat…) reflects ṛta as right proportion and right preparation.
Śuci (purity) implies truth-substance unmixed with falsehood/desire.
Descent of delight (Soma) into prepared instruments, establishing divine powers in human nature.
Integral Yoga psychology (Aurobindo): purification and widening as prerequisites for higher consciousness.
morning (Soma pressing / awakening of powers)
Expansion of embodied capacity and prāṇa so that pure delight and illumination can be received and stabilized.
- What is the primary Vedic 'mythologem' present in this verse?
- Hospitality to the gods: inviting Indra–Vāyu to sit on the barhis and drink pure Soma. Psychologically, the prepared inner seat (barhis) and clarified delight (śuci soma) allow the divine powers to inhabit the embodied field up to its utmost capacity (taras/ojas).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √tṛ (taras) reflects the widespread IE ‘cross/overcome’ motif; √cakṣ ‘see’ ties to inherited vision lexicon. The repetitive yāvat (‘as far as’) is an inherited Indo-European anaphoric intensification used to mark totality/extent.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers the inner and outer Soma and a prepared seat; in return, the gods are asked to enter and drink—strengthening the seeker’s utmost embodied and vital capacity and illuminating vision.
Prepare the instrument (body–breath–vision) and invite pure delight and illumination to establish themselves.
Maṇipūra (ojas/force) refined upward; Ājñā (cakṣus/vision) brightened; Anāhata as ‘seat’ of calm receptivity.
3-stage practice: (1) lengthen exhale to calm, (2) gentle kumbhaka to ‘seat’ attention, (3) natural breath while feeling a cool-pure Soma flow.
Widened, purified receptivity; steady inner seating of higher powers.
Chant once, then sit. Scan body (tanū), feel ojas as warm steady force, then focus between brows (cakṣus). Mentally offer ‘impurity’ into a white stream and receive quiet sweetness.
Standard Vedic accenting; keep the repeated yāvat phrases evenly lifted; land firmly on śuciṃ somaṃ and sadatam.
Three ‘yāvat’ clauses should be chanted with equal measure; slight pause before śuciṃ somaṃ for offering emphasis.
(tanvo): light ‘nv’ cluster, not ‘tan-vo’ separated harshly, (dīdhyānāḥ): sustain long ī and ā; aspirate dhy, (śuci-pā): keep ś- palatal, not s- dental
Pure, even, slightly softened tone to match śuci (purity).
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