Rig Veda 10.70.4: Mandala 10, Sukta 70, Mantra 4
Sukta 10.70
- Rishi
- Traditionally attributed to Vādhryaśva
- Devata
- Barhis / ritual power that receives the gods
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
वि प्रथतां देवजुष्टं तिरश्चा दीर्घं द्राघ्मा सुरभि भूत्वस्मे । अहेळता मनसा देव बर्हिरिन्द्रज्येष्ठाँ उशतो यक्षि देवान् ॥
ví práthatāṃ devá-juṣṭaṃ tiraścā́ dīrgháṃ drāghmā́ surabhí bhūtv asmḗ | áheḷatā mánasā deva bárhir índra-jyeṣṭhān uśató yakṣi devā́n ||
ขอให้บรรหิส (Barhis) ที่ประทับศักดิ์สิทธิ์อันเทพโปรด ปูแผ่กว้างออกไป ทอดยาวทั้งกว้างทั้งยาว และเป็นกลิ่นหอมแก่เรา. โอ้บรรหิสผู้เป็นเทพ ด้วยจิตที่ปราศจากความพยาบาท จงบูชาเหล่าเทพผู้ปรารถนาเครื่องบูชา โดยมีอินทรา (Indra) เป็นประมุข.
Word by Word
- वि
- apart, widely, forthIndeclinableउपसर्ग/अव्ययRoot वि- (उपसर्ग) / √विच् (विभागे) (semantic prefix)
- प्रथताम्
- let the two spread/extendVerbलोट् (आज्ञार्थे), 3rd person dual, आत्मनेपद (प्रथेताम् > प्रथताम् वैदिक)Role Kartā (आज्ञा—कर्तृवाच्य)Root √प्रथ् (विस्तारे) / प्रथ (धातु)
- देवजुष्टम्
- pleasing/approved by the godsAdjectiveनपुंसकलिङ्ग, द्वितीया एकवचन (कर्मणि विशेषणम्)Role Karma (of प्रथताम्)Root देव-जुष्ट (प्रातिपदिक); जुष्ट < √जुष् (सेवने/प्रीतौ) क्त
- तिरश्चा
- crosswise, sidewaysIndeclinable (adverbial accusative) / Adjectiveअव्ययीभाव/क्रियाविशेषण—‘across, sideways’Role Adhikaraṇa (directional/extent)Root तिरश्च्/तिर्यञ्च् (प्रातिपदिक)
- दीर्घम्
- longAdjectiveनपुंसकलिङ्ग, द्वितीया एकवचनRole Karma (extent/object-qualifier)Root दीर्घ (प्रातिपदिक)
- द्राघ्मा
- length, extensionNounपुंलिङ्ग, प्रथमा एकवचनRole Kartā (as subject/nominal predicate of the spreading)Root द्राघ्मन् (प्रातिपदिक; from √दृंह्/√द्राघ् ‘to lengthen’—Vedic abstract)
- सुरभि
- fragrantAdjective(सामान्यतः) नपुंसक/पुं/स्त्री—here predicative with भूत्वा; अव्यक्त-विभक्ति (प्रातिपदिक-रूपेण)Role Karma/Predicative complementRoot सुरभि (प्रातिपदिक)
- भूत्वा
- having becomeVerbal derivativeक्त्वान्त (absolutive), ‘having become’Role (पूर्वक्रिया)Root √भू (सत्तायाम्)
- अस्मे
- for usPronounचतुर्थी/सप्तमी द्विवचन?—वैदिक ‘अस्मे’ = अस्मभ्यम्/अस्माकम्-सम्बद्ध ‘for us, to us’ (दत्त्यर्थे)Role SampradānaRoot अस्मद् (सर्वनाम)
- अहेळता
- without anger, harmlesslyAdjective (instrumental) / Noun used adverbiallyनपुंसक/स्त्री, तृतीया एकवचन—‘without wrath/without harm’ (अ- + हेळा)Role Karaṇa (manner) / Adverbial instrumentRoot अ-हेळ (प्रातिपदिक) / हेळा ‘wrath, harm’
- मनसा
- with (the) mindNounनपुंसकलिङ्ग, तृतीया एकवचनRole KaraṇaRoot मनस् (प्रातिपदिक)
- देव
- O godNoun (vocative)पुंलिङ्ग, सम्बोधन एकवचनRole (सम्बोधन)Root देव (प्रातिपदिक)
- बर्हिः
- the sacred grass (barhis)Nounनपुंसकलिङ्ग, प्रथमा एकवचनRole Kartā (addressed/treated as agent in the injunction)Root बर्हिस् (प्रातिपदिक)
- इन्द्रज्येष्ठान्
- with Indra as the foremostAdjectiveपुंलिङ्ग, द्वितीया बहुवचन (देवान्-विशेषणम्)Role Karma (qualifier of ‘देवान्’)Root इन्द्र-ज्येष्ठ (प्रातिपदिक; ज्येष्ठ ‘eldest, foremost’)
- उशतः
- desired, wished-forAdjective/Participleपुंलिङ्ग, द्वितीया बहुवचन (देवान्-विशेषणम्) / or gen.-abl. sg. in other contexts; here acc. pl. ‘desired’Role Karma (qualifier of ‘देवान्’)Root √उश् (कामायाम्/इच्छायाम्) / उशत् (वर्त. कृदन्त)
- यक्षि
- worship/sacrifice toVerbलोट् (आज्ञार्थे), 2nd person singular, परस्मैपद (वैदिक रूप: यक्षि = ‘यज’)Role (आज्ञा)Root √यज् (देवपूजासंगतिकरणदानेषु) (वैदिक: यक्ष्-आदेश)
- देवान्
- the godsNounपुंलिङ्ग, द्वितीया बहुवचनRole KarmaRoot देव (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (resolved): वि | प्रथताम् | देवजुष्टम् | तिरश्चा | दीर्घम् | द्राघ्मा | सुरभि | भूत्वा | अस्मे । अहेळता | मनसा | देव | बर्हिः | इन्द्रज्येष्ठान् | उशतः | यक्षि | देवान् ॥ Notes: (1) प्रथताम् is Vedic imperative dual Ātmanepada (classical: प्रथेताम्)
- (2) ‘तिरश्चा’ functions adverbially ‘across/sideways’
- (3) ‘सुरभि भूत्वा’ = predicative adjective + absolutive
- (4) अस्मे is Vedic dative sense ‘for us’
- (5) यक्षि is Vedic imperative of √यज with yakṣ- substitution
The meaning
Outer meaning
Let the Barhis (sacrificial seat/grass) spread wide, god-pleasing, broad and long, becoming fragrant for us. O divine Barhis, with a mind free from hostility, worship the gods who desire the offering, with Indra as the foremost.
Inner meaning
Barhis is the prepared inner ground—the receptive foundation of consciousness on which higher powers can ‘sit’ and operate. The mantra asks that this inner seat expand (vi prathatām): wideness and length symbolize capacity, endurance, and inclusiveness. ‘Fragrant’ (surabhi) points to purity and subtle delight—an atmosphere conducive to descent. The key condition is aheḷatā manasā: a mind free from hostility, resentment, and reactive judgment—without this, the inner seat cannot receive the gods. Then the Barhis itself ‘worships’—meaning the prepared consciousness spontaneously offers and harmonizes with the divine powers, led by Indra (illumined mind) as chief, bringing mastery over obscurity.
Universal truth
A stable spiritual descent requires a widened, purified, non-hostile inner foundation. When the psyche becomes spacious and benevolent, higher illumination can preside and organize the rest.
Themes
barhis preparation, invitation of gods, Indra foremost, purification
The seer
Significance
The verse teaches a decisive inner condition for yoga: wideness and non-hostility. It anticipates later yogic psychology where receptivity and purification of affect are prerequisites for illumination (Indra-led descent).
The deity
- Devata
- Barhis (as divine receptive power), with gods led by Indra
- Epithets
- Devajuṣṭa (देवजुष्ट), Deva Barhis (देव बर्हिः), Indrajyeṣṭha-host (इन्द्रज्येष्ठ)
- Related deities
- Indra (chief illumination), Agni (who kindles and activates the seat), Iḷā (inspired offering that rests on the seat)
Cosmic role
Provides the seat/field for divine powers in the sacrifice; enables orderly reception and offering.
Inner power
Receptive wideness and purity in consciousness; capacity to host higher forces without disturbance.
In ritual
Where it is used
Preparation and consecration of Barhis/vedi; inviting gods to sit for offerings.
वि प्र॑थतां दे॒वजु॑ष्टं तिर॒श्चा दी॒र्घं द्रा॒घ्मा सु॑र॒भि भू॑त्व॒स्मे । अहे॑ळता॒ मन॑सा देव बर्हि॒रिन्द्र॑ज्येष्ठाँ उश॒तो य॑क्षि दे॒वान् ॥
वि । प्र॒थ॒ता॒म् । दे॒वऽजु॑ष्टम् । ति॒र॒श्चा । दी॒र्घम् । द्रा॒घ्मा । सु॒र॒भि । भू॒तु॒ । अ॒स्मे इति॑ । अहे॑ळत । मन॑सा । दे॒व॒ । ब॒र्हिः॒ । इन्द्र॑ऽज्येष्ठान् । उ॒श॒तः । य॒क्षि॒ । दे॒वान् ॥
vi | prathatām | deva-juṣṭam | tiraścā | dīrgham | drāghmā | surabhi | bhūtu | asme iti | aheḷata | manasā | deva | barhiḥ | indra-jyeṣṭhān | uśataḥ | yakṣi | devān
44
4 × ~11 syllables
Expansive and settling; first half widens imagery, second half gives ethical-psychic condition and invocation.
Induces spaciousness and calm benevolence; supports receptivity and stable invocation.
- बर्हिः (barhiḥ)
- Literal: sacrificial grass/seat. Symbolic: inner foundation and receptivity; prepared field for divine presence
- वि प्रथताम् (vi prathatām)
- Literal: let it spread/widen. Symbolic: widening of consciousness; increased capacity and inclusiveness
- देवजुष्टम् (devajuṣṭam)
- Literal: delighting/approved by the gods. Symbolic: a state of being that naturally attracts higher powers
- सुरभि (surabhi)
- Literal: fragrant. Symbolic: purity, subtle sweetness, sattvic atmosphere
- अहेळता मनसा (aheḷatā manasā)
- Literal: with a non-hostile mind. Symbolic: freedom from reactive ego, resentment, and inner aggression
- इन्द्रज्येष्ठान् (indrajyeṣṭhān)
- Literal: with Indra as the eldest/foremost. Symbolic: illumined mind as leader among faculties; governing light
- यक्षि (yakṣi)
- Literal: worship, sacrifice to. Symbolic: harmonize and offer; align movements to divine powers
Barhis-strewing and invitation of the All-gods in iṣṭi/soma rites; preparing the seat for divine arrival.
During altar/seat preparation and before offering to the devatā-group with Indra prominent.
Spreading barhis, perfuming/cleansing ritual space, reciting to invite and please gods.
As a ‘space-clearing’ mantra: prepare meditation seat/room and inner attitude—widen the mind, release hostility, invite clarity (Indra) to preside.
prathatām (3sg/3pl inj./impv. √prath ‘spread, extend’); barhiḥ (nom. sg., ritual grass-seat; semantic bridge to ‘support/base’); yakṣi (2sg. impv. √yaj ‘to sacrifice, worship’); aheḷatā (instr. sg. of a-heḷa ‘non-wrath/non-malice’, heḷa ‘anger/hostility’). Inner sense: the ‘spreading’ of barhis corresponds to widening of receptivity; ‘fragrance’ marks sattvic purification.
ṛta (harmonious order via aheḷatā ‘non-hostility’), inner purification, hospitality to the divine (āsana/seat-making)
Right order requires a properly prepared seat/field; without it, divine powers cannot be stably established.
Non-hostility supports truth-perception; hostility distorts seeing.
Manifestation through prepared ground: the ‘field’ must widen and purify for higher forces to descend.
Integral-psychological reading: barhis as inner receptivity; Indra as illumined mind governing descent.
Spreading grass = expanding consciousness; fragrance = subtle purity; altar field = psyche prepared for divine habitation.
- What is the primary Vedic 'mythologem' present in this verse?
- The making of the divine seat (barhis) so the gods can ‘sit’ and partake—mythically hospitality; psychologically the widening and purification of the inner ground so higher powers can descend and act.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yaj ‘sacrifice’ is Indo-Iranian (Skt yaj-, Av. yaz-) and central to IE ritual vocabulary; √prath ‘spread’ relates to PIE *pleth₂- ‘broad/flat’ (semantic parallel; precise derivation debated), showing shared imagery of extension/widening in ritual space.
- What is the relationship between the Rishi and the Devata here?
- The sacrificer addresses the barhis as a divine instrument: it is asked to become ‘devajuṣṭa’ (god-pleasing). The human offers a purified, non-hostile mind; the devatās reciprocate by arriving and empowering the rite under Indra’s leadership.
Widen the inner seat (barhis) and cultivate a non-hostile mind; then invite Indra-like illumination to lead inner movements.
Anahata (non-hostility, benevolence) with Sahasrara/Ajna (Indra-light)
Slow 6-6 breathing; on inhale feel widening in chest and head; on exhale release resentment/defensiveness (aheḷatā).
Open, receptive, sattvic stillness conducive to descent of light.
Sit and imagine spreading a luminous ‘grass-seat’ across the inner being—broad, long, fragrant. Check for inner hostility (toward self/others); soften it. Then call for clear governing light (Indra) to preside over thoughts and actions.
Follow Saṃhitā accent marks; keep ‘vi prathatām’ expansive; soften tone on ‘aheḷatā manasā’ to embody non-hostility.
Slightly lengthen vowels in imagery phrases (dīrghaṃ drāghmā) without dragging; clear emphasis on ‘indrajyeṣṭhān’.
: vi pra-tha-tām (aspirated th), : de-va-ju-ṣṭam (retroflex ṣṭ), : ti-raś-cā (palatal ś), : a-he-ḷa-tā (retroflex ḷ), : in-dra-jye-ṣṭhān (jyeṣṭh cluster)
Soft, spacious, reverent; emphasize purity and calm.
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