Rig Veda 9.82.4: Mandala 9, Sukta 82, Mantra 4
Sukta 9.82
- Rishi
- Ascribed in the Soma Pavamāna corpus to seers of the Pavāmāna tradition
- Devata
- Soma Pavāmāna
- Chandas
- Likely Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
जायेव पत्यावधि शेव मंहसे पज्राया गर्भ शृणुहि ब्रवीमि ते । अन्तर्वाणीषु प्र चरा सु जीवसेऽनिन्द्यो वृजने सोम जागृहि ॥
jāyéva pátyāv ádhi śéva maṃhase pájrāyā garbha śṛṇuhí bravīmi te | antár vā́ṇīṣu prá carā sú jīvásé ’nindyo vṛjáné soma jāgṛhi ||
ដូចជាភរិយាលើស្វាមីរបស់នាង អ្នកនាំយកនូវភាពរីករាយ និងភាពធំទូលាយដែលសប្បុរស ហៃអំបូងនៃត្រកូលបជ្រ សូមស្តាប់នូវអ្វីដែលខ្ញុំនិយាយទៅកាន់អ្នក ចលនាក្នុងចំណោមសំដី គឺចរាចរក្នុងកម្លាំងនៃសំដី ដើម្បីឲ្យមានជីវិតដ៏ត្រឹមត្រូវ និងពេញលេញ ហៃសោម អ្នកដែលគ្មានការតិះដៀល សូមភ្ញាក់ឡើងក្នុងវាលនៃអត្ថិភាពរបស់យើង
Word by Word
- जायाऽइव
- like a wifeNoun+Indeclinableजाया- स्त्रीलिङ्ग, प्रथमा एकवचन (उपमा-प्रयोग); इव- अव्ययRole Kartā (उपमान-कर्तृभाव) / विशेषण-उपमाRoot जाया (प्रातिपदिक) + इव (अव्यय)
- पत्यौ
- in/with the husbandNounपुंलिङ्ग, सप्तमी एकवचन (वैदिक रूप; = पतौ)Role AdhikaraṇaRoot पति (प्रातिपदिक)
- अधि
- upon, overIndeclinableउपसर्ग/अव्ययRole Adhikaraṇa (संबन्ध/अधिष्ठान सूचक)Root अधि
- शेवम्
- welfare, благ/auspicious goodNounनपुंसकलिङ्ग, द्वितीया एकवचनRole KarmaRoot शेव (प्रातिपदिक)
- मंहसे
- for bounty/munificenceNounनपुंसकलिङ्ग, चतुर्थी एकवचनRole SampradānaRoot मंहस् (प्रातिपदिक)
- पज्राय
- to the strong/firm oneAdjectiveपुंलिङ्ग, चतुर्थी एकवचनRole Sampradāna (लक्ष्य/प्रति) / विशेषणRoot पज्र (प्रातिपदिक; विशेषण)
- गर्भ
- O embryo/child; O germ (Soma as ‘germ’)Nounपुंलिङ्ग, सम्बोधन एकवचनRole (सम्बोधन) संबोधनRoot गर्भ (प्रातिपदिक)
- शृणुहि
- hear!Verbलोट् (आज्ञार्थ), मध्यम पुरुष, एकवचन; परस्मैपदRole (क्रिया) —Root श्रु (धातु)
- ब्रवीमि
- I speakVerbलट् (वर्तमान), उत्तम पुरुष, एकवचन; परस्मैपदRole (क्रिया) —Root ब्रू (धातु)
- ते
- to youPronounचतुर्थी एकवचन (एन्क्लिटिक)Role SampradānaRoot त्वद् (सर्वनाम)
- अन्तर्वाणीषु
- among the inner voices/utterancesNoun (compound)स्त्रीलिङ्ग, सप्तमी बहुवचन; बहुव्रीहि/तत्पुरुष-सदृश समासार्थ: ‘भीतर की वाणियों/वचनों में’Role AdhikaraṇaRoot अन्तर् (उपसर्ग/अव्यय) + वाणी (प्रातिपदिक)
- प्र
- forth, forwardIndeclinableउपसर्ग/निपातRole (क्रिया-विशेषक)Root प्र
- चर
- move, roamVerbलोट्, मध्यम पुरुष, एकवचन; परस्मैपदRole (क्रिया) —Root चर् (धातु)
- सु
- well, rightlyIndeclinableनिपात/उपसर्गRole (क्रिया-विशेषक)Root सु
- जीवसे
- for living, for lifeNounनपुंसकलिङ्ग, चतुर्थी एकवचनRole Sampradāna (उद्देश्य)Root जीवस् (प्रातिपदिक; ‘life’) / √जीव् (धातु) से व्युत्पन्न
- अनिन्द्यः
- blameless, irreproachableAdjectiveपुंलिङ्ग, प्रथमा एकवचनRole Kartā (विशेषण सहित) / विशेषणRoot अनिन्द्य (प्रातिपदिक; a-निन्द्य)
- वृजने
- in the enclosure/settlement; in the foldNounनपुंसकलिङ्ग, सप्तमी एकवचनRole AdhikaraṇaRoot वृजन (प्रातिपदिक)
- सोम
- O SomaNounपुंलिङ्ग, सम्बोधन एकवचनRole (सम्बोधन) संबोधनRoot सोम (प्रातिपदिक)
- जागृहि
- be awake, awakenVerbलोट्, मध्यम पुरुष, एकवचन; परस्मैपदRole (क्रिया) —Root जागृ (धातु; √जागृ ‘to be awake’)
Sandhi Notes
- मुख्य संधि-विच्छेद: (1) जायेव → जाया + इव (आ-इ संधि से ‘जायाऽइव’)
- (2) पत्या॒वधि → पत्यौ + अधि (वैदिक सप्तमी ‘पत्यौ’; औ + अ → आव)
- (3) ते । अन्तर्वाणीषु → ते + अन्तर्वाणीषु (पद-संधि नहीं; केवल विराम)
- (4) जीवसेऽनिन्द्यः → जीवसे + अनिन्द्यः (ए/ओ + अ पर ‘ऽ’ अवग्रह)
- शेष पद प्रायः असंधित/स्वतंत्र।
The meaning
Outer meaning
The poet addresses Soma: like a wife leaning on her husband, Soma brings benign joy and abundance. He is called the “embryo of the Pajra-line” and is urged to hear, to move within the voices (chants), for right living, and to awaken in the vṛjana (field/enclosure).
Inner meaning
Soma (divine Ananda) is invoked to enter and circulate within the vāṇīs—our expressive powers of mantra, thought, and inspired speech—so the whole life-force is made “su-jīva” (rightly and fully alive). The “wife upon the lord” image becomes the soul’s glad self-giving to the governing Divine (inner Master); Soma’s bliss leans upon and enlarges the being. “Embryo” signals Soma as a growing inner formation: the delight-seed placed in the subtle body that must be awakened in the inner field (vṛjana) of practice.
Universal truth
Lasting joy is not an outer acquisition but an awakened principle that must be invited into our speech, thought, and life-movements; when consciousness is pervaded by a higher delight, life becomes rightly ordered and expansive.
Themes
inner awakening, mantra and speech-power, Soma as embryo of delight, psychological sacrifice
The seer
- Rishi
- Pavāmāna Soma seers (exact attribution for RV 9.82 not fixed from the provided excerpt)
- Other hymns
- RV 9.82 (Soma Pavamāna hymn context), RV 9.83 (adjacent purification imagery)
Family tradition
Soma Pavamāna tradition: hymns of purification (pavamāna) where Soma is both ritual flow and inner Ananda-force.
Significance
These seers specialize in the psychology of purification: how delight (Soma) is clarified by the ‘filter’ of consciousness and made fit to pervade speech, mind, and life.
The deity
- Devata
- Soma Pavāmāna (Indu, the purifying Soma)
- Epithets
- Soma, Indu, Anindya (blameless), Garbha (embryo/seed)
- Related deities
- Agni (inner will that kindles the sacrifice), Indra (illumined mind that receives Soma), Uṣas (dawn-illumination that reveals the path), Āpaḥ (waters as consciousness-forces)
Cosmic role
The purifying flow that brings delight, vitality, and wideness; it moves through the ‘waters’ and the ritual filter, supporting the ascent toward the luminous worlds.
Inner power
Ananda-shakti: the bliss that clarifies speech and thought, awakens the inner field, and makes life rightly ordered.
In ritual
Where it is used
Soma pressing and purification (Pavamāna) with chanting during filtration
जा॒येव॒ पत्या॒वधि॒ शेव॑ मंहसे॒ पज्रा॑या गर्भ शृणु॒हि ब्रवी॑मि ते । अ॒न्तर्वाणी॑षु॒ प्र च॑रा॒ सु जी॒वसे॑ऽनि॒न्द्यो वृ॒जने॑ सोम जागृहि ॥
जा॒याऽइ॑व । पत्यौ॑ । अधि॑ । शेव॑ । मं॒ह॒से॒ । पज्रा॑याः । ग॒र्भ॒ । शृ॒णु॒हि । ब्रवी॑मि । ते॒ । अ॒न्तः । वाणी॑षु । प्र । चा॒र॒ । सु । जी॒वसे॑ । अ॒नि॒न्द्यः । वृ॒जने॑ । सो॒म॒ । जा॒गृ॒हि॒ ॥
jāyā-iva | patyau | adhi | śeva | maṃhase | pajrāyāḥ | garbha | śṛṇuhi | bravīmi | te | antaḥ | vāṇīṣu | pra | cāra | su | jīvase | anindyaḥ | vṛjane | soma | jāgṛhi
Triṣṭubh (probable; to be verified against full pada scansion)
44
4 pādas of ~11 syllables
Forward-driving yet spacious; suited to invocation and inner command (jāgṛhi).
Builds a sense of widening and awakening; the cadence supports ‘circulation’ of breath and attention through the inner channels.
- जायेव (jāyeva)
- Literal: like a wife. Symbolic: the soul/nature’s consenting self-giving to the Divine; receptive devotion that brings harmony
- पत्यौ (patyau)
- Literal: upon/with the lord (husband). Symbolic: the inner Master, the governing Divine consciousness
- शेव (śeva)
- Literal: benevolent, auspicious. Symbolic: grace that heals and harmonizes the being
- मंहसे (maṃhase)
- Literal: for largeness, abundance. Symbolic: inner wideness (bṛhat), expansion of consciousness
- पज्रायाः गर्भ (pajrāyāḥ garbha)
- Literal: embryo of the Pajra-line. Symbolic: Soma as a developing inner formation in the lineage of strong, luminous seers; the delight-seed in us
- अन्तर्वाणीषु (antar vāṇīṣu)
- Literal: within the voices/speeches. Symbolic: within mantra, thought-speech, inspired utterance; the subtle channels of expression
- सु जीवसे (su jīvase)
- Literal: for good/right living. Symbolic: integral life made true by Ananda; prāṇa and mind aligned to the soul
- वृजने (vṛjane)
- Literal: in the enclosure/field/community. Symbolic: the inner field of the being (body–life–mind) where the work is done
- जागृहि (jāgṛhi)
- Literal: awaken!. Symbolic: activate the latent delight; conscious Ananda rising in the system
Chanted during Soma purification/flow; also functions as an invocation for Soma to ‘wake’ and become effective in the rite and in the sacrificer.
During Soma yajña sequences where Soma is purified through the woolen filter (pavitra) and offered
Chanting to accompany the flow/strain of Soma; invoking its awakening and right movement
Use as a mantra of ‘awakening Ananda in speech’: recite before japa, study, teaching, or any practice needing purified expression and inner joy.
jāyā ‘wife’ from √jan ‘be born’ (the consort as generative power). śéva ‘auspicious’ related to well-being/benignity. maṃhase from √maṃh ‘to give, grant, be bountiful’. garbha ‘womb/embryo’ from √gṛbh/√garh ‘to seize/hold’ → that which is held/formed. vāṇī ‘voice’ from √vā ‘to speak/blow’ (speech as power). jāgṛhi from √jāgṛ ‘to be awake’.
awakening (jāgṛ), inner speech as formative power, harmonious living (su jīvase)
Soma is urged to move ‘rightly’ within vāṇīs, establishing truthful rhythm in speech and life.
Anindya (blameless) points to purity aligned with truth-consciousness, not mixed desire.
Garbha (embryo) motif: the divine delight is seeded and must be brought to birth in the field of being.
Proto-Vedāntic / integral yoga reading (Aurobindo–Kashyap): inner sacrifice, ascent, and manifestation of Ananda.
Domestic union → soul’s consenting union with the Divine; embryo → latent delight-seed; voices → mantra-thought currents; field → the embodied psycho-physical nature to be awakened.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘awakening of Soma’ myth: Soma is a garbha (embryo) asked to awaken and move within vāṇī (voices). Mythically, the pressed Soma becomes alive; psychologically, delight-consciousness is kindled within speech and thought so life may become ‘well-lived’ (su jīvase).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The wakefulness verb √jāgṛ corresponds to the Indo-European theme of awakening/keeping watch (cf. PIE *weg- ‘be vigorous/awake’ in broader IE, though Sanskrit √jāgṛ is its own development). The kinship metaphor (wife/lord) is a common IE poetic strategy for expressing functional complementarity.
- What is the relationship between the Rishi and the Devata here?
- The rishi addresses Soma intimately, as one would address a formative presence within: Soma is to hear the spoken mantra and then ‘circulate’ inside the very vāṇī that utters him. The reciprocity is immediate—mantra calls, Soma answers by awakening as effective consciousness in the practitioner.
Invite Soma (inner delight) to pervade speech and thought; awaken the ‘field’ of the body with quiet joy.
Viśuddha (speech) with support to Ājñā (luminous mind)
Moderate nāḍī-śodhana or gentle ujjāyī while mentally placing the mantra ‘within the voices’ on the inner exhale.
From calm receptivity to awake, widened presence (Ananda with clarity).
Chant slowly, then sit: feel a cool, luminous sweetness rising behind the throat and spreading through the chest and head; let speech become sparse, true, and benevolent.
Use Vedic-style intonation with udatta on marked highs and svarita on falling accents; exact pada-svara requires a śākhā-specific text with accent marks.
Keep the imperative ‘ (jāgṛhi)’ bright and slightly lifted; sustain vowels in ‘ (vāṇīṣu)’ and ‘ (jīvase)’.
: ‘jā-ye-va’ (long ā), : ‘patyau’ with clear ‘ty’ cluster, : nasal ‘ṃ’ then ‘h’ audible (maṃ-ha-se), : retroflex ‘ṛ’ lightly, ‘vṛ-ja-ne’, : ‘jā-gṛ-hi’ with crisp ‘gṛ’
Warm, steady, slightly inward; let resonance collect in the throat and upper chest.
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