Rig Veda 8.92.6: Mandala 8, Sukta 92, Mantra 6
Sukta 8.92
- Devata
- Indra
- Rasa
- Adbhuta (wonder) and Shanta (peace)
अस्य पीत्वा मदानां देवो देवस्यौजसा । विश्वाभि भुवना भुवत् ॥
asyá pītvā́ madā́nāṃ devó devásyá ójasā | viśvā́bhí bhúvanā bhuvat ||
Setelah meminum ekstasi-ekstasi ini, sang dewa, dengan kekuatan sang dewa sendiri, menjadi penguasa atas segala dunia; daya ilahi meresapi dan menguasai seluruh medan menjadi.
Word by Word
- अस्य
- of him / of this (one)Pronounपुं/नपुं, षष्ठी (Genitive), एकवचनRole सम्बन्ध (Genitive relation)Root इदम् (सर्वनाम-प्रातिपदिक) → अस्य (षष्ठी एकवचन)
- पीत्वा
- having drunkVerbअव्यय-भाव (absolutive), ‘having drunk’Role पूर्वकाल-क्रिया (prior action to main verb)Root पा (धातु) → पीत्वा (क्त्वान्त)
- मदानाम्
- of the exhilarations / intoxicating draughtsNounपुं, षष्ठी (Genitive), बहुवचनRole सम्बन्ध (genitive dependent on पीत्वा: ‘of/among the intoxicants’)Root मद (प्रातिपदिक)
- देवः
- the godNounपुं, प्रथमा (Nominative), एकवचनRole कर्तृ (subject)Root देव (प्रातिपदिक)
- देवस्य
- of the godNounपुं, षष्ठी (Genitive), एकवचनRole सम्बन्ध (genitive: ‘of the god’)Root देव (प्रातिपदिक)
- ओजसा
- by (his) might / with strengthNounनपुं, तृतीया (Instrumental), एकवचनRole करण (instrument/means)Root ओजस् (प्रातिपदिक)
- विश्वा
- all (things)Adjective (substantivized)नपुं, द्वितीया (Accusative), बहुवचनRole कर्म (object)Root विश्व (प्रातिपदिक)
- अभि
- towards / over / uponIndeclinableअव्यय; governs accusative; directional ‘towards/over’Role उपपद-सम्बन्ध (preverb/adverbial relation)Root अभि (उपसर्ग/अव्यय)
- भुवना
- worlds / beings / realmsNounनपुं, द्वितीया (Accusative), बहुवचनRole कर्म (object; with अभि)Root भुवन (प्रातिपदिक)
- भुवत्
- became / came to be (prevailed)Verbअorist-injunctive (Vedic), परस्मैपद, प्रथमपुरुष, एकवचनRole मुख्य-क्रिया (finite verb)Root भू (धातु) → भुवत् (लुङ्/इञ्ज् injunctive aorist, 3sg)
Sandhi Notes
- पदच्छेदः: अस्य | पीत्वा | मदानाम् | देवः | देवस्य | ओजसा | विश्वा | अभि | भुवना | भुवत् । विशेष-सन्धि: ‘देवो’ = देवः (visarga before voiced consonant → o)
- ‘देवस्यौजसा’ = देवस्य + ओजसा (अ + ओ → औ)
The meaning
Outer meaning
Having drunk these intoxicating joys (madāḥ), the god (Indra) by divine might becomes encompassing-master over all the worlds/planes (bhuvanā).
Inner meaning
When the illumined Mind (Indra) drinks the Soma-ecstasies (states of concentrated Ananda), it is empowered by the soul’s own force (devasya ojasā) to pervade and take possession of the whole field of becoming—thought, life-force, and body—so that consciousness is no longer fragmented.
Universal truth
True mastery is not domination by ego but a divine plenitude entered through higher joy: when consciousness is filled with Ananda, it naturally becomes wide, sovereign, and all-pervading in its action.
Themes
Ecstasy and power, Cosmic pervasion, Indra strengthened by Soma
The seer
- Other hymns
- Rig Veda 8.92.7, Rig Veda 8.92.8, Rig Veda 8.92.9, Rig Veda 8.92.10
Significance
The anonymity foregrounds the mantra’s function as a universal yogic formula: Indra’s widening sovereignty arises from Soma (Ananda) and divine ojas (inner power), a repeatable inner process for any sadhaka.
The deity
- Devata
- Indra
- Epithets
- deva, satrāsāha (ever-victorious), somapā (Soma-drinker)
- Related deities
- Soma, Agni, Bṛhaspati, Uṣas
Cosmic role
Lord of luminous intelligence who breaks the coverings and establishes wide order across the worlds.
Inner power
Illuminative mind-force that, filled with Ananda, becomes sovereign over the movements of nature and integrates them.
In ritual
Where it is used
Indra-Soma praise within Soma-related recitation contexts (general RV usage; specific śrauta assignment not asserted)
अ॒स्य पी॒त्वा मदा॑नां दे॒वो दे॒वस्यौज॑सा । विश्वा॒भि भुव॑ना भुवत् ॥
अ॒स्य । पी॒त्वा । मदा॑नाम् । दे॒वः । दे॒वस्य॑ । ओज॑सा । विश्वा॑ । अ॒भि । भुव॑ना । भु॒व॒त् ॥
asya | pītvā | madānām | devaḥ | devasya | ojasā | viśvā | abhi | bhuvanā | bhuvat
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2 padas (hemistichs) of ~22 syllables each (as given in saṃhitā-style line division)
Expansive, rolling cadence suited to ‘pervasion’ and ‘mastery’ imagery.
Builds a felt widening in the listener; the long sweep supports a meditative sense of all-pervading force.
- पीत्वा (pītvā)
- Literal: having drunk. Symbolic: having inwardly assimilated and made one’s substance of a higher delight/experience
- मदानाम् (madānām)
- Literal: of the ecstasies/intoxicating joys. Symbolic: Soma-born exaltations; intensities of awakened consciousness
- देवः (devaḥ)
- Literal: the god. Symbolic: the shining power in us (here Indra as illumined Mind)
- देवस्य ओजसा (devasya ojasā)
- Literal: by the god’s might. Symbolic: by the soul’s/divine Shakti’s inherent force, not mental effort
- विश्वाभि (viśvābhi)
- Literal: all-around, over all. Symbolic: integral pervasion; total occupation of the nature
- भुवना (bhuvanā)
- Literal: worlds/planes of becoming. Symbolic: levels of our being—physical, vital, mental and their higher counterparts
- भुवत् (bhuvat)
- Literal: becomes, comes to be. Symbolic: a realized state of consciousness, not merely an idea
Culminating statement of Soma effect: after drinking, Indra’s ojas expands to universal mastery; aligns with Soma ritual climax where divine power is affirmed.
During Indra invocations, especially where Soma and victory/sovereignty themes are prominent
Recitation to invoke Indra’s power after Soma offering/pressing themes are established
Use as a meditation verse for ‘widening and possession’—invoking integral governance of mind-life-body by a higher joy.
: from √ ‘to be glad, intoxicated, exhilarated’—inner rapture rather than mere drunkenness. : ‘vigor, might’ possibly from √/√ semantic field of strength; in RV it is the concentrated energy enabling conquest. : from √ ‘to be, become’ (PIE *bʰuH- ‘become’; cf. English be, Latin fuī).
ananda (mada) as fuel of divine power, bṛhat/viśva expansion—pervasion of all planes (bhuvanā)
Indra’s pervasion implies establishment of right order (ṛta) across the planes of becoming.
Sovereignty arises from truth-power (satya/ojas) rather than personal striving.
The divine becomes ‘master of worlds’ by filling and ordering the field of becoming—creation as progressive possession by the luminous power.
Proto-Vedantic / integral yogic reading (Aurobindo–Kashyap style): ascent through Ananda, descent of force into nature.
Soma = blissful concentration; ‘worlds’ = strata of consciousness to be permeated by illumined mind-force.
- What is the primary Vedic 'mythologem' present in this verse?
- The universalizing surge: Soma-ecstasy transforms Indra into a power that ‘covers all worlds’. It is the mythic image of divine expansion after drinking Soma; psychologically, inspired delight makes the illumined will capable of governing the whole nature (mind-life-body).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ ‘become’ is a classic PIE root *bʰuH- with broad cognacy (Skt bhū-, Eng be, Gk phýō ‘grow’). √ ‘rejoice/intoxicate’ has Indo-Iranian prominence; the semantic pairing of ‘drink’ + ‘ecstasy’ is an inherited sacral-poetic pattern.
- What is the relationship between the Rishi and the Devata here?
- The Rishi describes the inner mechanism of reciprocity: the offering of Soma-delight leads to Indra’s increase in ojas; that increased ojas then takes possession of the worshipper’s whole field of becoming, establishing a larger, more ordered consciousness.
Assimilate bliss (Soma) and let illumined mind pervade the whole nature without strain.
Sahasrara/Ajna axis (illumination and sovereign mind)
Gentle kumbhaka after inhale while contemplating ‘ojas’ filling the body; exhale with felt pervasion to the limbs.
Widened, luminous, joy-filled poise (ananda with mastery).
Begin with a few minutes of quiet; chant once slowly, then sit and feel a descending force from crown to heart and navel, spreading through the whole body as ‘viśvābhi’.
Notated svara not provided; chant in a steady RV-style recitation with clear udātta lifts on accented syllables and gentle svarita falls at phrase turns.
Keep ‘pītvā’ and ‘madānām’ prominent; sustain the long vowels (ī, ā) to convey expansion; pause lightly at the danda (|).
Maintain dental ‘t’ in pītvā (not retroflex ṭ), Clarify ‘bhuvanā’ with bh- aspiration and soft v, ‘ojasā’ with clear o-ja-sā, not ‘ojh’
Resonant, widening tone; avoid sharpness—let the sound ‘spread’.
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