Rig Veda 2.3.4: Mandala 2, Sukta 3, Mantra 4
Sukta 2.3
- Rishi
- Gṛtsamada
- Devata
- All Gods with barhis as invoked seat
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
देव बर्हिर्वर्धमानं सुवीरं स्तीर्णं राये सुभरं वेद्यस्याम् । घृतेनाक्तं वसवः सीदतेदं विश्वे देवा आदित्या यज्ञियासः ॥
déva barhír várdhamānaṃ su-vī́raṃ stīrṇáṃ rāyé su-bháraṃ vedy ásyām | ghṛténa ā́ktaṃ vasavaḥ sīdatédaṃ víśve devā ādityā yajñíyāsaḥ ||
ဟေ နတ်ဒေဝတာများ၊ သမန်မြက်သည် သူရဲကောင်း စွမ်းအားဖြင့် ကြွယ်ဝပြီး ကြွယ်ဝမှုအတွက် ခင်းကျင်းထားပါသည်။ ဤယဇ်ပူဇော်ရာ နေရာတွင် ကောင်းမွန်စွာ ထမ်းဆောင်နိုင်ပါသည်။ ကြည်လင်သော အလင်းရောင်ဖြင့် လိမ်းကျံထားပါသည်။ ဟေ ဝသုများ၊ ဤနေရာတွင် ထိုင်ပါကုန်။ ဟေ ယဇ်ပူဇော်ထိုက်သော အာဒိတျများအပါအဝင် နတ်ဒေဝတာအားလုံး ထိုင်ပါကုန်။
Word by Word
- देव
- O godNoun (vocative)पुंलिङ्ग; सम्बोधन-एकवचनRole सम्बोधनRoot देव (प्रातिपदिक) < √दिव् (दीप्तौ)
- बर्हिः
- the sacrificial grass (barhis)Nounनपुंसकलिङ्ग; प्रथमा-एकवचनRole कर्तृ (स्तूयमान-वस्तु/विषय)Root बर्हिस् (प्रातिपदिक)
- वर्धमानम्
- growing, increasingAdjective/Participleनपुंसकलिङ्ग; द्वितीया-एकवचन (बर्हिः-विशेषणम्)Role कर्म (स्तुत्य-विशेष्यस्य गुणः)Root √वृध् (वर्धने) → वर्धमान (वर्तमान-कृदन्त)
- सुवीरम्
- rich in heroes/strongAdjectiveनपुंसकलिङ्ग; द्वितीया-एकवचन (बर्हिः-विशेषणम्)Role कर्म (विशेषण)Root सु- + वीर (प्रातिपदिक)
- स्तीर्णम्
- spread out, strewnAdjective/Participleनपुंसकलिङ्ग; द्वितीया-एकवचन (बर्हिः-विशेषणम्)Role कर्म (विशेषण)Root √स्तृ (स्तरणे) → स्तीर्ण (भूतकृदन्त)
- राये
- for wealthNounस्त्रीलिङ्ग; चतुर्थी-एकवचनRole सम्प्रदानRoot राय्/रायि (प्रातिपदिक) ‘धन’
- सुभरम्
- well-bearing, bringing good supportAdjectiveनपुंसकलिङ्ग; द्वितीया-एकवचन (बर्हिः-विशेषणम्)Role कर्म (विशेषण)Root सु- + भर (प्रातिपदिक) / √भृ (भरणे) से व्युत्पन्न
- वेद्यस्याम्
- on/at the altar (the vedyā)Noun/Adjective (locative)स्त्रीलिङ्ग; सप्तमी-एकवचनRole अधिकरणRoot वेद्य (प्रातिपदिक) < √विद् (ज्ञाने) ‘to be known/fit for worship’
- घृतेन
- with gheeNounनपुंसकलिङ्ग; तृतीया-एकवचनRole करणRoot घृत (प्रातिपदिक)
- आक्तम्
- smeared/anointedAdjective/Participleनपुंसकलिङ्ग; द्वितीया-एकवचन (बर्हिः-विशेषणम्)Role कर्म (विशेषण)Root √अञ्ज् (अक्तौ/लेपने) → आक्त (भूतकृदन्त)
- वसवः
- the VasusNounपुंलिङ्ग; प्रथमा-बहुवचनRole कर्तृRoot वसु (प्रातिपदिक)
- सीदत
- sit down!Verbलोट्; मध्यम-पुरुष; बहुवचनRole क्रियाRoot √सद् (उपवेशने) → सीदत (लोट्/आज्ञार्थे, वैदिक)
- इदम्
- this (place/seat)Pronounनपुंसकलिङ्ग; द्वितीया-एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक)
- विश्वे
- allAdjective (used substantively)पुंलिङ्ग; प्रथमा-बहुवचनRole कर्तृ (सम्बोधन-समानार्थक समूह)Root विश्व (प्रातिपदिक)
- देवाः
- godsNounपुंलिङ्ग; प्रथमा-बहुवचनRole कर्तृ/सम्बोधन (आह्वान)Root देव (प्रातिपदिक)
- आदित्याः
- ĀdityasNounपुंलिङ्ग; प्रथमा-बहुवचनRole कर्तृ/सम्बोधन (देवाः-विशेषण/अप्पोज़िशन)Root आदित्य (प्रातिपदिक)
- यज्ञियासः
- worthy of sacrifice, to be worshippedAdjectiveपुंलिङ्ग; प्रथमा-बहुवचनRole कर्तृ/सम्बोधन (देवाः-विशेषण)Root यज्ञिय (प्रातिपदिक) < यज्ञ
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): देव॑ | बर्हिः | वर्ध॑मानम् | सु॒वीरम्॑ | स्ती॒र्णम् | रा॒ये | सु॒भरम्॒ | वेद्य॒स्याम् । घृ॒तेन | आ॒क्तम् | व॑सवः | सीदत | इ॒दम् | विश्वे॑ | देवा | आदित्या | य॒ज्ञिया॑सः ॥ मुख्य सन्धयः: (1) बर्हिर्वर्धमानम् = बर्हिः + वर्धमानम् (विसर्ग-रेफः, RV-संहिता-रूप)
- (2) घृतेनाऽक्तम् = घृतेन + आक्तम् (स्वर-सन्धि/दीर्घ)
- (3) सीदतेदं = सीदत + इदम् (अ + इ → ए; संहितायां ‘सीदतेदं’)
- (4) देवा आदित्या = देवाḥ + आदित्याḥ (पदपाठे पृथक्; संहितायां विसर्ग-लोप/सन्धि-प्रवृत्ति)
The meaning
Outer meaning
The sacred barhis (ritual grass) is spread and made ready on the altar; anointed with ghee, the Vasus, Ādityas, and all the gods are invited to sit for the sacrifice.
Inner meaning
Barhis is the prepared inner field of receptivity—an expanded, purified foundation in consciousness on which higher powers can ‘take their seat’. Its ‘growth’ (vardhamānam) indicates an increasing wideness and capacity in the adhāra. ‘Anointed with ghṛta’ signifies the mind/heart made luminous by clarified understanding and devotion. The Vasus and Ādityas are invoked as stabilizing and truth-governing powers to establish themselves in this widened seat so the inner yajña can proceed.
Universal truth
Spiritual ascent requires a consciously prepared foundation: widen the being, purify intention, and offer a clarified light of understanding; then the higher harmonizing powers naturally descend and stabilize the work.
Themes
preparation of the seat, invitation of truth-powers, consecration by ghṛta
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu (Bhārgava)
- Other hymns
- RV 2.1, RV 2.2, RV 2.4, RV 2.5
Family tradition
Bhṛgu-line seers known for the fire-knowledge (Agni) and the inner sacrifice; hymns often build a progressive inner liturgy—preparing the seat, opening passages, invoking inspirers.
Significance
Gṛtsamada’s vision emphasizes right preparation (adhāra-śuddhi), orderly invocation of powers, and the descent of harmonizing deities into a clarified, widened consciousness.
The deity
- Devata
- Viśve Devāḥ (All Gods), especially Vasus and Ādityas (invited to the barhis)
- Epithets
- Vasus, Ādityas, yajñiyāsaḥ (sacrifice-worthy)
- Related deities
- Agni (as the one who prepares and calls), Mitra-Varuṇa (Āditya pair), Savitṛ (solar impulsion)
Cosmic role
Collective divine powers that uphold the cosmos: the Vasus stabilize forms; the Ādityas uphold truth, vastness, and right law (ṛta).
Inner power
Stabilization of the inner field, establishment of truth-governed harmony, and a coordinated descent of multiple faculties of the Divine into the sādhaka’s consciousness.
In ritual
Where it is used
Agniṣṭoma/Soma-related sequences and general deva-invocation in śrauta yajñas; also used in opening invocations where barhis/vedi is central.
देव॑ बर्हि॒र्वर्ध॑मानं सु॒वीरं॑ स्ती॒र्णं रा॒ये सु॒भरं॒ वेद्य॒स्याम् । घृ॒तेना॒क्तं व॑सवः सीदते॒दं विश्वे॑ देवा आदित्या य॒ज्ञिया॑सः ॥
देव॑ । ब॒र्हिः॒ । वर्ध॑मानम् । सु॒ऽवीर॑म् । स्ती॒र्णम् । रा॒ये । सु॒ऽभर॑म् । वेदी॒ इति॑ । अ॒स्याम् । घृ॒तेन॑ । अ॒क्तम् । व॒स॒वः॒ । सी॒द॒त॒ । इ॒दम् । विश्वे॑ । दे॒वाः॒ । आ॒दि॒त्याः॒ । य॒ज्ञिया॑सः ॥
deva | barhiḥ | vardhamānam | su-vīram | stīrṇam | rāye | su-bharam | vedī iti | asyām | ghṛtena | aktam | vasavaḥ | sīdata | idam | viśve | devāḥ | ādityāḥ | yajñiyāsaḥ
44
4 pādas of ~11 syllables each
Firm, forward-driving, with a dignified cadence suited to invocation and establishment.
Creates steadiness and breadth; supports a ‘seating’ movement—inviting powers to settle into the prepared inner space.
- बर्हिः (barhis)
- Literal: sacrificial grass, seat for the gods. Symbolic: inner seat of receptivity; a widened, purified basis of consciousness for divine powers
- वर्धमानम् (vardhamānam)
- Literal: growing, increasing. Symbolic: progressive widening and intensification of inner capacity
- वेदी (vedī)
- Literal: altar-seat. Symbolic: the concentrated ground of offering in the heart-mind
- घृत (ghṛta)
- Literal: ghee, clarified butter. Symbolic: clarified light of consciousness; luminous understanding/psychic devotion that consecrates
- वसवः (vasavaḥ)
- Literal: Vasus (a class of gods). Symbolic: powers of stability, right substance, and ordered manifestation in the being
- आदित्या (ādityāḥ)
- Literal: Ādityas (sons of Aditi). Symbolic: truth, vastness, law (ṛta) and solar harmonizing powers
- यज्ञियासः (yajñiyāsaḥ)
- Literal: worthy of sacrifice. Symbolic: powers that respond to sincere offering and self-giving
Barhis/vedi preparation and invitation for the gods to ‘sit’—a standard segment of the yajña liturgy, mapping to inner preparation of receptivity
At the stage of preparing/spreading the barhis and inviting deities to take their seat.
Spreading the barhis on the vedī; anointing with ghṛta; formal invitation (āvāhana) to the devatās.
Before meditation: ‘prepare the seat’—a brief widening practice, then offer a luminous intention (ghṛta) and invite higher qualities (stability, truth, harmony) to preside.
barhis possibly from √bṛh ‘to grow’/‘to make great’ in associative poetics, matching vardhamāna ‘increasing’. vedi from √vid/√ved ‘to know’ is debated; ritual sense is ‘altar’, inwardly ‘platform of knowing’. āditya from Aditi (the Infinite/undivided) → truth-powers.
Aditi (infinite foundation behind Ādityas), ṛta as right seating/ordering of powers, receptivity as condition for descent
Ādityas embody ṛta; ‘sitting on the barhis’ symbolizes ṛta established in the human field.
Truth-powers descend when the foundation is clarified and sincere.
Order arises by ‘seating’ cosmic powers in a prepared field—manifestation depends on receptivity and consecration.
Proto-Vedāntic/Integral (Aurobindonian) reading: descent of higher consciousness into the adhāra through yajña.
Grass/seat = receptive mind-field; ghee = clarified light; Sun/Ādityas = truth and vastness governing the inner order.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘gods seated on the prepared barhis’ mythologem: once the field is spread and anointed, the foundational (Vasus) and truth-law (Ādityas) powers descend and take their places—image of establishing divine order in the human system.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sed ‘sit’ (sīdata) reflects PIE *sed- ‘sit’ (cf. Lat. sedere). The ritual formula of ‘seating the gods’ is an archaic IE sacral pattern.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s action is preparatory: he enlarges and consecrates the receptive base (barhis) so that the gods—especially the stabilizing and truth-bearing powers—can inhabit the rite and act within it.
Prepare the inner seat: widen awareness, clarify intention, invite stabilizing truth-powers to ‘sit’ in the heart-mind.
anahata
nadi_shodhana (gentle)
widened, receptive, consecrated stillness
Sit upright; feel the inner ‘barhis’ as a broad calm field in chest and head. On inhalation, widen; on exhalation, offer a clear, quiet aspiration (ghṛta). Then silently invite: stability (Vasus) and truth-vastness (Ādityas) to establish themselves.
Mixed udātta/anudātta with svarita; follow śākala accenting—key lifts often on invocatory vocatives (devāḥ, vasavaḥ, ādityāḥ).
Keep udātta syllables lightly raised; avoid over-stressing consonants; maintain even pāda cadence in Triṣṭubh.
barhir: pronounce ‘bar-hiḥ’ with clear visarga, vardhamānaṃ: keep ‘dh’ aspirated, ghṛtenāktaṃ: ghṛ = voiced aspirate + syllabic ṛ; do not insert ‘i’ (not ‘ghirite’), sīdata: long ī in sī-, ādityāḥ: long ā at start and end
steady, invitational, warm-bright
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