Rig Veda 9.70.5: Mandala 9, Sukta 70, Mantra 5
Sukta 9.70
- Devata
- Soma Pavamāna
- Rasa
- Vira (heroism) and Adbhuta (wonder)
स मर्मृजान इन्द्रियाय धायस ओभे अन्ता रोदसी हर्षते हितः । वृषा शुष्मेण बाधते वि दुर्मतीरादेदिशानः शर्यहेव शुरुधः ॥
sá marmṛjāná indriyā́ya dhā́yasa ā́ ubhé antā́ ródasī harṣate hitáḥ | vṛ́ṣā śúṣmeṇa bādhate ví durmatī́r ā́dediśānaḥ śaryahéva śurúdhaḥ ||
इंद्राच्या इंद्रिय-शक्तीसाठी स्वतःला मृजमान (माजत) करून, तो द्यावा-पृथिवी—दोन्ही रोदसींच्या दोन टोकांमध्ये स्थित होऊन हर्षित होतो. वृषभासारखा शुष्म (बल) घेऊन तो दुर्मतींना दूर हाकलतो; शर्यहा—शिकाऱ्यासारखा अडथळे घालणाऱ्यांवर झेपावत पुढे धावतो.
Word by Word
- सः
- he (that one)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक) → स
- मर्मृजानः
- purifying/cleansing (himself), being purifiedParticiple (Adjective/Verbal)पुंलिङ्गः, प्रथमा, एकवचनम्; वर्तमानकालिकः, आत्मनेपदीयः (शानच्)Role कर्तृRoot √मृज् (मार्जने) → मर्मृजान (वर्तमान कृदन्त)
- इन्द्रियाय
- for (his) power/strengthNounनपुंसकलिङ्गम्, चतुर्थी, एकवचनम्Role सम्प्रदानRoot इन्द्रिय (नपुंसकलिङ्ग-प्रातिपदिक)
- धायसे
- for nourishment/sustaining mightNounनपुंसकलिङ्गम्, चतुर्थी, एकवचनम्Role सम्प्रदानRoot धायस् (नपुंसकलिङ्ग-प्रातिपदिक; ‘पोष/धारण-शक्ति’)
- ओभे
- bothPronoun (dual adjective)स्त्रीलिङ्गे प्रथमा/द्वितीया, द्विवचनम् (रोदसी-विशेषणम्)Role कर्मRoot उभ (सर्वनाम-प्रातिपदिक)
- अन्ता
- the two ends/boundsNounपुंलिङ्गः, द्वितीया, द्विवचनम्Role कर्मRoot अन्त (पुंलिङ्ग-प्रातिपदिक)
- रोदसी
- the two worlds (heaven and earth)Nounस्त्रीलिङ्गम्, प्रथमा/द्वितीया, द्विवचनम्Role कर्मRoot रोदसी (स्त्रीलिङ्ग-प्रातिपदिक; द्यावापृथिव्यौ)
- हर्षते
- rejoices/exultsVerbलट् (वर्तमान), प्रथमपुरुषः, एकवचनम्, आत्मनेपदम्Role क्रियाRoot √हृष् (हर्षे) अथवा √हर्ष् (हर्षे)
- हितः
- set/placed; stationedParticiple (Adjective/Verbal)पुंलिङ्गः, प्रथमा, एकवचनम्; भूतकर्मणि/निष्ठा (क्त)Role कर्तृRoot √धा (धारणे) → हित (क्त)
- वृषा
- the bull (vigorous one)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot वृषन् (पुंलिङ्ग-प्रातिपदिक)
- शुष्मेण
- with force/impetuous mightNounपुंलिङ्गः, तृतीया, एकवचनम्Role करणRoot शुष्म (पुंलिङ्ग-प्रातिपदिक)
- बाधते
- presses back/overcomesVerbलट् (वर्तमान), प्रथमपुरुषः, एकवचनम्, आत्मनेपदम्Role क्रियाRoot √बाध् (पीडने/निवारणे)
- वि
- apart, asunder, awayIndeclinable (prefix/preverb)उपसर्गः (क्रियाविशेषकः)Root वि (उपसर्ग)
- दुर्मतीः
- evil thoughts/ill-minded (ones)Nounस्त्रीलिङ्गम्, द्वितीया, बहुवचनम्Role कर्मRoot दुर्मति (स्त्रीलिङ्ग-प्रातिपदिक; ‘दुष्टा मति’)
- आ
- towards, untoIndeclinable (prefix/preverb)उपसर्गःRoot आ (उपसर्ग)
- देदिशानः
- shining forth; showing himselfParticiple (Adjective/Verbal)पुंलिङ्गः, प्रथमा, एकवचनम्; वर्तमानकालिकः, आत्मनेपदीयः (शानच्)Role कर्तृRoot √दिश् (दर्शने/दिशने) → देदिशान (वर्तमान कृदन्त; तीव्र/आवृत्त-प्रयोगः)
- शर्यहा
- the shatterer/slayer (a heroic epithet)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot शर्यहन् (पुंलिङ्ग-प्रातिपदिक; ‘शर्य-हन्’)
- इव
- like, asIndeclinableउपमानवाचक-अव्ययम्Root इव
- शुरुधः
- obstacles/barriersNounस्त्रीलिङ्गम्, द्वितीया, बहुवचनम्Role कर्मRoot शुरुध् (स्त्रीलिङ्ग-प्रातिपदिक; ‘अवरोध/प्रतिरोध’)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रहः): स मर्मृजान इन्द्रियाय धायसः ओभे अन्ता रोदसी हर्षते हितः । वृषा शुष्मेण बाधते वि दुर्मतीः आ देदिशानः शर्यहा इव शुरुधः ॥ 1) धायस॒ ओभे → धायसः + ओभे (विसर्गसन्धिः: अः + ओ → ओ)
- 2) मर्मृजा॒न इ॑न्द्रि॒याय → मर्मृजानः + इन्द्रियाय (पदपाठे प्रायः मर्मृजानः; संहितायां विसर्गलोप/स्वरप्रभावः)
- 3) मतीरा॒देदि॑शानः → मतीः + आ + देदिशानः (विसर्ग/रुत्व-प्रकारः संहितायां; पदच्छेदे ‘दुर्मतीः आ’)
- 4) शर्य॒हेव॑ → शर्यहा + इव (स्वर-सन्धिः: आ + इ → ए)
The meaning
Outer meaning
Soma, being purified, is made fit for Indra’s power; placed between heaven and earth he exults. Like a bull with force he drives away crooked thoughts, charging like a hunter against obstructers.
Inner meaning
The delight-force (Soma) is clarified in the inner sacrifice so it can become Indra’s strength—fuel for the illumined mind. Established in the mid-region between higher consciousness (dyu) and embodied nature (pṛthivī), it rejoices as a stable current of joy. As a ‘bull’ (master-force), it repels durmatī—warped, self-defeating movements of mind—and rushes upon the inner resistances (śurudh) that block the release of light.
Universal truth
When consciousness is purified and offered to the higher intelligence, joy becomes power: it straightens the mind, breaks habitual obscurations, and turns aspiration into effective action.
Themes
inner battle, Indra-Soma synergy, removal of obstacles
The seer
- Rishi
- An unknown seer of the Soma Pavamāna mandala (Rig Veda 9)
- Other hymns
- Rig Veda 9.70.1-9 (same sūkta, Soma Pavamāna sequence)
Significance
The anonymity fits the Pavamāna book’s ‘process-vision’: the seer speaks from the movement of purification itself—Soma as an impersonal yet intimate power that becomes Indra’s effective strength in the seeker.
The deity
- Devata
- Soma Pavamāna (purifying Soma), in relation to Indra
- Epithets
- pavamāna (self-purifying), vṛṣā (bull-force), hari (tawny/golden)
- Related deities
- Indra, Maruts, Agni
Cosmic role
The clarifying current that carries offering upward, intensifies Indra’s victory, and establishes a luminous order between the worlds.
Inner power
Ananda refined into dynamic power: joy that becomes courage, clarity, and victorious impulsion against inner obstruction.
In ritual
Where it is used
Soma pressing and purification (Pavamāna stotra/śastra context)
स म॑र्मृजा॒न इ॑न्द्रि॒याय॒ धाय॑स॒ ओभे अ॒न्ता रोद॑सी हर्षते हि॒तः । वृषा॒ शुष्मे॑ण बाधते॒ वि दु॑र्म॒तीरा॒देदि॑शानः शर्य॒हेव॑ शु॒रुध॑: ॥
सः । म॒र्मृ॒जा॒नः । इ॒न्द्रि॒याय॑ । धाय॑से । आ । उ॒भे इति॑ । अ॒न्तरिति॑ । रोद॑सी॒ इति॑ । ह॒र्ष॒ते॒ । हि॒तः । वृषा॑ । शुष्मे॑ण । बा॒ध॒ते॒ । वि । दुः॒ऽम॒तीः । आ॒देदि॑शानः । श॒र्य॒हाऽइ॑व । शु॒रुधः॑ ॥
saḥ | marmṛjānaḥ | indriyāya | dhāyase | ā | ubhe iti | antariti | rodasī iti | harṣate | hitaḥ | vṛṣā | śuṣmeṇa | bādhate | vi | duḥ-matīḥ | ādediśānaḥ | śayarhā-iva | śurudhaḥ
Anuṣṭubh (probable; many RV 9 verses are in anuṣṭubh-like cadence)
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4 pādas × ~8 syllables (approximate)
Compact, driving, with punchy turns suited to ‘repelling’ and ‘charging’ imagery.
Energizes will and vigilance; supports a firm, forward-moving concentration.
- marmṛjānaḥ
- Literal: polishing/cleansing himself. Symbolic: self-purification of consciousness; refinement of delight into a clear force
- indriyāya
- Literal: for Indra-hood/power of Indra. Symbolic: for the illumined mind’s mastery and luminous strength
- rodasī
- Literal: the two worlds (heaven and earth). Symbolic: higher and lower planes of being held in a harmonized field
- vṛṣā
- Literal: bull. Symbolic: sovereign force, virile spiritual energy that leads and compels
- śuṣma
- Literal: impetus, force. Symbolic: concentrated tapas-like drive of the will
- durmatīḥ
- Literal: crooked/bad-mindednesses. Symbolic: distorted thought-habits, doubt, perversion of will
- śurudhaḥ
- Literal: obstructers, barriers. Symbolic: inner resistances (coverings) that block the flow of light/joy
Soma prepared for Indra (Indra’s drink); inner sense: Soma refines itself to support the indriya (sovereign luminous power) and expel hostile mentalities.
During Soma-yajña while Soma is filtered and prepared for offering, especially in Indra-oriented sequences
Chant over the flowing/filtered Soma; invoke its empowering and obstacle-clearing force
Use as a mantra of mental straightening: recite before study/meditation to drive away ‘crooked’ thought-patterns and renew heroic aspiration.
इन्द्रिय (indriya) derives from Indra, connected with power/force; in RV context ‘Indra-force’ = illumined mental sovereignty. दुर्मति (dur-mati) = dur- ‘bad’ + mati from √man ‘think’ → perverted thinking. बाध (bādh) from √bādh ‘to press back, subdue’ → overcoming resistance. वृषन् (vṛṣan) from √vṛṣ ‘to rain/sprinkle; be virile’ → force that pours power.
purification as empowerment, battle of knowledge vs. distortion (durmati)
Purified Soma establishes right movement between the two worlds—harmonizing higher truth with embodied life.
Truth-force manifests as straightness of mind replacing durmatī.
The ‘mid-region’ as a field where powers are organized and released for victory over obstruction.
Proto-Vedāntic/Vedantic-psychological reading (Aurobindo/Kashyap style): Soma as Ananda-force supporting Vijnana-like illumination.
Purification = refinement of consciousness; bull/hunter = concentrated will-force attacking subconscious resistances.
- What is the primary Vedic 'mythologem' present in this verse?
- The driving away of obstructers and evil thoughts—an inner Vṛtra-pattern without naming Vṛtra: Soma, empowered for Indra, becomes the force that clears the field of consciousness by subduing durmati and śurudh.
- How does the linguistic structure reflect Proto-Indo-European roots?
- mati from √man reflects PIE *men- ‘think’. vṛṣ- (bull/virility) is Indo-Iranian; bādh ‘press back’ aligns with a common IE semantic of ‘thrust/beat back’ seen in various branches though exact cognates vary.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions Soma as the active yogic ally of Indra within the sacrificer: Soma’s refinement is undertaken ‘for Indra-force’, and the boon is practical—removal of perverse mental movements and resistances that prevent the rise of luminous sovereignty.
Purify the delight-current in the heart-mind and let it become luminous strength (Indra) that rejects crooked thought.
Anāhata (heart) and Ājñā (illumined mind)
Moderate nāḍī-śodhana for 3–7 rounds, then recite on a steady exhale
Heroic clarity (sattva with tapas): alert, clean, forward-moving.
Before recitation, recall one recurring ‘durmatī’ pattern; with each repetition, feel Soma-joy polishing the mind and pushing the pattern outward, replacing it with a straight intention.
Follow the pada-pāṭha accents: udatta on marked syllables, anudatta in unmarked lows, svarita on falling combinations; keep the ‘vṛṣā śuṣmeṇa’ segment strongly lifted.
Accent the action-verbs: marmṛjānaḥ, harṣate, bādhate; keep caesura after rodasī for clarity.
marmṛjānaḥ: roll the ṛ lightly; keep ‘jā’ long, indriyāya: dental ‘d’, clear ‘yā’ long, rodasī: both ‘o’ and final ‘ī’ sustained, durmatīḥ: pronounce ‘duḥ’ with visarga before ‘m’ as a soft breath, śurudhaḥ: śu-ru-dhaḥ, keep ‘ś’ palatal, ‘dh’ aspirated
Bright, forceful, and clean; avoid heaviness—aim for ‘polished’ resonance.
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