Rig Veda 9.86.41: Mandala 9, Sukta 86, Mantra 41
Sukta 9.86
- Devata
- Soma Pavamāna
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Vira (heroism)
स भन्दना उदियर्ति प्रजावतीर्विश्वायुर्विश्वाः सुभरा अहर्दिवि । ब्रह्म प्रजावद्रयिमश्वपस्त्यं पीत इन्दविन्द्रमस्मभ्यं याचतात् ॥
sá bhandánā úd iyarti prajā́vatīr viśvā́yur víśvāḥ subhárā́ ahardiví | bráhma prajā́vad rayím aśvápastyaṃ pītá indav índram asmábhyaṃ yācatāt ||
Wznosi radosne śpiewy - bogate w potomstwo, powszechne w życiu, dobrze niosące przez dzień i noc. Gdy Indu zostaje wypity, niech poruszy Indrę, by udzielił nam słowa mocy z potomstwem i pełni, która przynosi szybkie energie na podróż.
Word by Word
- सः
- he (that one)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (स- सर्वनाम-प्रातिपदिक) / saḥ
- भन्दनाः
- praises / laudations (chants)Nounपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (सहकर्तृ-समुच्चयः) / or AppositionRoot भन्दन (प्रातिपदिक; ‘भन्दन’ = स्तुति/प्रशंसा/उत्सव-ध्वनि इत्यर्थे, वैदिक)
- उद्
- up, forthIndeclinableउपसर्गःRoot उद् (उपसर्ग/अव्यय)
- ईयर्ति
- sets in motion / raises / impelsVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot ईर् (ईरयति/ईयर्ति) धातुः
- प्रजावतीः
- rich in offspring / fruitfulAdjectiveस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot प्रजावत् (विशेषण-प्रातिपदिक)
- विश्वायुः
- having all life / life for allAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (विशेषणम् ‘सः’ इत्यस्य) / or AppositionRoot विश्वायु (समास-प्रातिपदिक; विश्व + आयुस्)
- विश्वाः
- all (of them)Adjectiveस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (समुच्चित-कर्तृ) / or ViśeṣaṇaRoot विश्व (सर्व/समस्त) प्रातिपदिक
- सुभराः
- easy to bear / well-supportingAdjectiveस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (समुच्चित-कर्तृ) / or ViśeṣaṇaRoot सुभर (सु + भर) प्रातिपदिक
- अहर्दिवि
- day-and-nightNounनपुंसकलिङ्गः (समाहार-द्वन्द्व), प्रथमा, एकवचनम्Role Adhikaraṇa (काल/परिसर) / or Kartā (समुच्चय) بحسب व्याख्याRoot अहर् + दिव्/दिव (दिव् ‘day/sky’) (द्वन्द्व-समासः)
- ब्रह्म
- sacred utterance / hymnNounनपुंसकलिङ्गः, प्रथमा, एकवचनम्Role Kartā (समुच्चित-कर्तृ) / or Karma (स्तुत्यर्थे) بحسب व्याख्याRoot ब्रह्मन् (प्रातिपदिक)
- प्रजावत्
- endowed with offspring / fruitfulAdjectiveनपुंसकलिङ्गः, प्रथमा, एकवचनम् (ब्रह्म इत्यस्य विशेषणम्)Root प्रजावत् (विशेषण-प्रातिपदिक)
- रयिम्
- wealthNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot रयि (प्रातिपदिक)
- अश्वपस्त्यम्
- consisting in horses and homestead/abode (wealth of horses and dwelling)Adjectiveपुंलिङ्गः, द्वितीया, एकवचनम् (रयिम् इत्यस्य विशेषणम्)Root अश्वपस्त्य (समास-प्रातिपदिक; अश्व + पस्त्य)
- पीतः
- drunk / having been drunkParticipleपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (इन्दुः इत्यस्य विशेषणम्) / or PredicativeRoot पा (पिबति) धातोः क्त-प्रत्ययान्त (पीत)
- इन्दुः
- Soma (the drop)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot इन्दु (प्रातिपदिक)
- इन्द्रम्
- IndraNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot इन्द्र (प्रातिपदिक)
- अस्मभ्यम्
- to usPronounत्रिलिङ्गः, चतुर्थी, बहुवचनम्Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- याचतात्
- let (him) ask / request / procureVerbलोट् (आज्ञार्थ/विधिलिङ्-सदृश), परस्मैपदम्, प्रथमपुरुषः, एकवचनम् (वैदिक रूप)Role KriyāRoot याच् (याचते) धातुः
Sandhi Notes
- पदच्छेदः (सन्धिविग्रहः): सः | भन्दनाः | उद् | ईयर्ति | प्रजावतीः | विश्वायुः | विश्वाः | सुभराः | अहर्दिवि | ब्रह्म | प्रजावत् | रयिम् | अश्वपस्त्यम् | पीतः | इन्दुः | इन्द्रम् | अस्मभ्यम् | याचतात् । मुख्य-सन्धयः: (1) स भन्दना → सः भन्दनाः (विसर्ग-लोप/परिवर्तनः पदान्ते) । (2) उदियर्ति → उद् + ईयर्ति (उपसर्ग-सन्धिः; द् + ई → द्य्) । (3) प्रजावतीर्विश्वायुः → प्रजावतीः + विश्वायुः (विसर्गः रुत्वेन/रेफत्वेन) । (4) विश्वा: सुभरा → विश्वाः सुभराः (विसर्ग-लोप/रुत्व) । (5) अहर्दिवि (द्वन्द्व-समासः) । (6) प्रजावद्रयिम् → प्रजावत् + रयिम् (त् + र → द्र्, वैदिक-सन्धिः) । (7) पीत इन्दु → पीतः इन्दुः (विसर्ग-सन्धिः) । (8) इन्दविन्द्रम् → इन्दुः + इन्द्रम् (उकारान्त-सन्धिः; उ + इ → वि) ।
The meaning
Outer meaning
He raises the rejoicings, rich in progeny, universal in life, well-bearing through day and night. When Indu is drunk, may he urge Indra to grant us the inspired word with progeny and the wealth that brings swift horses for the journey.
Inner meaning
Purified Soma uplifts bhāndanā—inner gladnesses and harmonies—making them ‘prajāvatīḥ’: fruitful with new births of consciousness and right movements. It sustains viśvāyuḥ: a widened life-force that can carry the yoga through all alternations (ahar-divi: day/night, clarity/obscurity). When this Soma is ‘drunk’—assimilated by the illumined mind (Indra)—it compels Indra to give brahma: the effective word/mantric insight that creates and orders experience. Along with this comes rayi aśvapastyam: plenitude with ‘horses’—swift vital energies disciplined for the journey of realization.
Universal truth
Joy that is purified becomes fruitful and enduring; when assimilated by the illumined mind, it yields creative speech (true expression/insight) and empowered energies for the path.
Themes
Soma-ritual, Indra invoked through Soma, mantric power, creative progeny (inner)
The seer
- Other hymns
- RV 9.86 (Soma-Indra dynamic), RV 8.48 (Soma as joy and immortality), RV 1.80 (Indra strengthened by Soma)
Family tradition
Ninth Maṇḍala Soma hymns with frequent Indra linkage: Soma as the power that ‘moves’ Indra to bestow brahma and rayi.
Significance
Shows the inner mechanism: delight (Soma) when assimilated fuels illumination (Indra), producing creative word (brahma) and disciplined energies (aśva) for realization.
The deity
- Devata
- Soma Pavamāna (Indu) with Indra as bestower through Soma
- Epithets
- viśvāyuḥ (universal life), prajāvat (fruitful), pīta (assimilated/drunk)
- Related deities
- Indra, Bṛhaspati (brahma/word-power), Aśvins (swift energies, journey motif)
Cosmic role
Soma generates rejoicing and fertility across time (day/night) and empowers Indra to grant inspired speech and victorious wealth.
Inner power
Joy-force that becomes creative and enduring; it activates the illumined mind to release mantric insight and harness vital energies.
In ritual
Where it is used
Soma offering to Indra (Indra-Soma libations)
स भ॒न्दना॒ उदि॑यर्ति प्र॒जाव॑तीर्वि॒श्वायु॒र्विश्वा॑: सु॒भरा॒ अह॑र्दिवि । ब्रह्म॑ प्र॒जाव॑द्र॒यिमश्व॑पस्त्यं पी॒त इ॑न्द॒विन्द्र॑म॒स्मभ्यं॑ याचतात् ॥
सः । भ॒न्दनाः॑ । उत् । इ॒य॒र्ति॒ । प्र॒जाऽव॑तीः । वि॒श्वऽआ॑युः । विश्वाः॑ । सु॒ऽभराः॑ । अहः॑ऽदिवि । ब्रह्म॑ । प्र॒जाऽव॑त् । र॒यिम् । अश्व॑ऽपस्त्यम् । पी॒तः । इ॒न्दो॒ इति॑ । इन्द्र॑म् । अ॒स्मभ्य॑म् । या॒च॒ता॒त् ॥
saḥ | bhandanāḥ | ut | iyarti | prajāvatīḥ | viśva-āyuḥ | viśvāḥ | su-bharāḥ | ahaḥ-divi | brahma | prajāvat | rayim | aśva-pastyam | pītaḥ | indo iti | indram | asmabhyam | yācatāt
48
4 × 12 syllables
Balanced and sustaining; suited to themes of continuity through day and night and the steady granting of boons.
Stabilizes the listener; fosters a confident prayerful mood that links joy → illumination → word-power → empowered life.
- भन्दना (bhandanāḥ)
- Literal: rejoicings, gladnesses. Symbolic: inner harmonies and uplifted joyful movements
- प्रजावतीः (prajāvatīḥ)
- Literal: rich in progeny. Symbolic: fruitful with new formations of consciousness; creative births
- विश्वायुः (viśvāyuḥ)
- Literal: universal life. Symbolic: widened life-force/prāṇa that can sustain transformation
- अहर्दिवि (ahardivi)
- Literal: day and night. Symbolic: alternations of clarity and obscurity; conscious and subconscient phases
- ब्रह्म (brahma)
- Literal: sacred utterance, prayer. Symbolic: word of power: mantric insight that shapes reality
- पीतः (pītaḥ)
- Literal: drunk. Symbolic: assimilated inwardly; taken into the substance of mind
- इन्द्रम् (indram)
- Literal: Indra. Symbolic: divine mind/illumination-force that grants victory and insight
- रयिम् (rayim)
- Literal: wealth, plenitude. Symbolic: stable abundance of energies and capacities
- अश्वपस्त्यम् (aśvapastyam)
- Literal: having horses/stables. Symbolic: swift vital forces under right governance for the journey/work
Soma, once drunk, empowers Indra in the rite; inwardly, delight awakens force (Indra) to bestow brahman and rayi
At points where Soma is offered/drunk by the deity (symbolically) and Indra is invoked for gifts.
Libation with accompanying chant requesting brahma and rayi.
Chant before speaking/teaching/creative writing: invoke purified joy to move the mind toward true expression and energetic support.
brahmán from √bṛh ‘grow, expand’ → that which expands consciousness (mantric force). rayí is ‘wealth’ but in RV often ‘plenitude’; linked with √rā ‘give’ semantic field. yācatāt from √yāc ‘ask, request’—Soma, once received (pīta), becomes the inner priest who ‘requests’ Indra’s power for the seeker.
brahman as formative speech-power, rayi as fullness of being, Soma-Indra synergy (delight and force)
Rejoicings are raised when life aligns with ṛta; then day/night cycles become supportive rather than obstructive.
brahma as truth-speech: expression that carries satya and effects real formation.
prajā: inner creation—birth of new consciousness-forms from purified delight.
Mantra-vidyā and integral yoga: speech as creative power arising from illumined ananda.
day_and_night_cycle
Day/night = alternating states of clarity and obscurity; Soma-drinking = assimilation of delight; horses = swift vital energies for the path.
- What is the primary Vedic 'mythologem' present in this verse?
- The Soma–Indra transaction: Soma, once drunk, impels Indra to give. Mythically it is the offering that strengthens Indra; psychologically it is delight received in the being that awakens the force of victory (Indra) to grant brahman (forming word) and rayi (plenitude).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yāc ‘ask’ corresponds to PIE *h₁yeh₂g-/*yeh₂g- ‘request’ (comparisons are tentative). √bṛh ‘grow’ reflects PIE *bʰerǵʰ- ‘rise, high’ (cf. German Berg ‘mountain’), supporting brahman as ‘expansive/building’ power.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions Soma as intermediary: by receiving Soma (pīta), the seeker gains an inner advocate that ‘requests’ Indra’s gifts. Reciprocity: human reception and praise → Soma’s mediation → Indra’s bestowal of force and plenitude.
Transform joy into creative speech and disciplined energy: feel Soma in the heart, offer it upward to Indra in the brow.
Anahata (joy), Ajna (Indra/illumined mind), Vishuddha (brahma/word)
Inhale into heart (Soma), exhale to brow (offer to Indra); after several rounds, rest and allow a true phrase/insight to arise.
Steady luminous composure with readiness to express and act.
After chanting, write or speak one ‘brahma’ line that feels truth-bearing; then choose one ‘horse’ action—swift, clean, and aligned—to embody it.
Rigvedic accents per padapāṭha; keep a steady, even Jagatī flow; emphasize brahma and indram in the second half.
Sustain ‘ahardivi’ with a slight rhythmic balance (day/night); make ‘pīta indav indram’ a clear pivot into the boon-request.
(bhandanā): aspirated bh; dental n., (prajāvad): long ā; final d lightly released., (aśvapastyam): śv cluster clean; avoid inserting extra vowel., (yācatāt): long ā; c as ‘ch’ (palatal stop), not ‘s’.
Warm, steady, prayerful; slightly brighter on the Indra-invocation.
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