Dashati 8
Soma Pavamāna’s self-purification and forward rush through the woollen filter, becoming an effective oblation that draws Indra and grants ‘svar’ (heaven/light).
Soma Pavamāna
Brisk surging and triumphant—matching the imagery of rushing waves and resonant sound.
The individual ṛṣi is not provided in the input; the verses belong to the broader RV Soma-pavamāna stream commonly associated with pavamāna seer traditions rather than a single explicitly named family here.
Pavamāna (purifying Soma) chants connected with the straining/clarifying of Soma prior to offering.
Mantras
Mantra 1
इन्द्रमच्छ सुता इमे वृषणं यन्तु हरयः श्रुष्टे जातास इन्दवः स्वर्विदः
Let these expressed Soma-juices go towards Indra, the vigorous; let his bay steeds (bring him): the Soma-drops, generated for obedient service, are finders of heaven (to the sacrificer).
Mantra 2
प्र धन्वा सोम जागृविरिन्द्रायेन्दो परि स्रव द्युमन्तं शुष्ममा भर स्वर्विदम्
Flow forth, O Soma, vigilant; strain thyself for Indra: bring hither brilliant vigour, heaven-winning (for the worshipper).
Mantra 3
सखाय आ नि षीदत पुनानाय प्र गायत शिशुं न यज्ञैः परि भूषत श्रिये
Sit down, ye comrades, (at the rite); sing forth to the purifying Soma; as a child, adorn him with sacrifices, for prosperity.
Mantra 4
तं वः सखायो मदाय पुनानमभि गायत शिशुं न हव्यैः स्वदयन्त गूर्तिभिः
Sing unto him, O comrades, the purifying Soma, for exhilaration; as a child, make him sweet with oblations, with solemn praises.
Mantra 5
प्राणा शिशुर्महीनां हिन्वन्नृतस्य दीधितिम् विश्वा परि प्रिया भुवदध द्विता
The child, the life-breath of the great (rites), impelling the splendour of ṛta, becomes encompassed with all agreeable (adjuncts); then, again (he proceeds in due course).
Mantra 6
पवस्व देववीतय इन्दो धाराभिरोजसा आ कलशं मधुमान्त्सोम नः सदः
Purify thyself, O Indu, for the bringing of the gods; with vigorous streams flow into the vessel, O honeyed Soma, (into) our Sadas.
Mantra 7
सोमः पुनान ऊर्मिणाव्यं वारं वि धावति अग्रे वाचः पवमानः कनिक्रदत्
Soma, purifying, with a surging wave runs through the woollen strainer; at the head of the sacred utterance the pavamāna resounds.
Mantra 8
प्र पुनानाय वेधसे सोमाय वच उच्यते भृतिं न भरा मतिभिर्जुजोषते
Forth is uttered the hymn to Soma, the purifying, the wise ordainer; he accepts (it) with devout thoughts, as one bears a sustaining burden.
Mantra 9
गोमन्न इन्दो अश्ववत्सुतः सुदक्ष धनिव शुचिं च वर्णमधि गोषु धार्य
O Indu, when expressed, be rich in kine, rich in horses, of good efficacy; (assume) pure lustre and colour, to be borne upon the cows (in the rite).
Mantra 10
अस्मभ्यं त्वा वसुविदमभि वाणीरनूषत गोभिष्टे वर्णमभि वासयामसि
For us the voices have celebrated thee, the finder of wealth; with cows we invest thy lustre (i.e., we duly prepare thee with bovine adjuncts).
Mantra 11
पवते हर्यतो हरिरति ह्वरांसि रंह्या अभ्यर्ष स्तोतृभ्यो वीरवद्यशः
The golden Soma is purified; passing beyond all obstructions, delightful (in its course), do thou rush towards the praisers, bestowing heroic offspring and glory.
Mantra 12
परि कोशं मधुश्चुतं सोमः पुनानो अर्षति अभि वाणीरृषीणां सप्ता नूषत
Soma, being purified, flows around the honey-dropping vessel; unto the voices of the seers—sevenfold—he goes, as they have sounded forth (their praise).
Frequently Asked Questions
It praises Soma as he is purified through the woollen strainer, becomes fit as an offering, is directed to Indra, and is described as leading the sacrificer to ‘svar’ (heaven/light).
They are key ritual images: Soma runs through the sheep-wool strainer (avyāṃ vāram) and is gathered around/into the kośa, showing that purification and collection make the drink ritually effective.
It points to Soma being coordinated with the beginning/forepart of the sung praise (stotra): as the chant starts, the purifying Soma ‘resounds’ and is carried forward by the singers’ voiced sāman.