Rig Veda 3.39.3: Mandala 3, Sukta 39, Mantra 3
Sukta 3.39
- Rishi
- Viśvāmitra Gāthina
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यमा चिदत्र यमसूरसूत जिह्वाया अग्रं पतदा ह्यस्थात् । वपूंषि जाता मिथुना सचेते तमोहना तपुषो बुध्न एता ॥
yamā́ cid átrā yama-sū́r asūta jihvā́yā ágraṁ pátadā́ hy ásthāt | vapū́ṃṣi jātā́ mithunā́ sacete tamó-hanā́ tápuso budhná étā ||
Even here, where the constraining twin-force was born, the tongue’s foremost point sprang forth and took its stand. The forms that are born as a paired power come to mutual union—these are the slayers of darkness, rooted in the deep foundation of Tapas (concentrated heat of will).
Word by Word
- य॒मा
- the two Yamas (Yama-pair)Nounपुंलिङ्ग; प्रथमा; द्विवचनRole KartāRoot यम (प्रातिपदिक) / यम (देव-नाम)
- चित्
- indeed, evenIndeclinableनिपात (emphatic)Root चित् (अव्यय)
- अत्र
- hereIndeclinableदेशवाचक अव्ययRole AdhikaraṇaRoot अत्र (अव्यय)
- यम
- YamaNounपुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot यम (प्रातिपदिक)
- सूरः
- the Sun (Sūrya)Nounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot सूर (प्रातिपदिक)
- असूत
- begot, brought forthVerbलुङ् (aorist); परस्मैपद; 3 एकवचनRoot √सू (सूते) / causative sense in Vedic: ‘to beget/produce’
- जिह्वायाः
- of the tongueNounस्त्रीलिङ्ग; षष्ठी; एकवचनRole SambandhaRoot जिह्वा (प्रातिपदिक)
- अग्रम्
- the foremost point, tipNounनपुंसकलिङ्ग; द्वितीया; एकवचनRole KarmaRoot अग्र (प्रातिपदिक)
- पतदा
- by flying / in a flying mannerAdjectiveनपुंसकलिङ्ग; तृतीया; एकवचन (instrumental of manner)Role KaraṇaRoot पतद् (प्रातिपदिक; ‘flying’ < √पत्)
- हि
- for, indeedIndeclinableनिपात (causal/emphatic)Root हि (अव्यय)
- अस्थात्
- stood, took its placeVerbलुङ् (aorist); परस्मैपद; 3 एकवचनRoot √स्था (तिष्ठति)
- वपूँषि
- forms, bodiesNounनपुंसकलिङ्ग; प्रथमा/द्वितीया; बहुवचनRole KartāRoot वपु (प्रातिपदिक)
- जाताः
- born, arisenAdjectiveभूतकृत् (क्त); पुंलिङ्ग; प्रथमा; बहुवचन (agreeing with implied masc. agents or as Vedic mixed agreement with वपूँषि)Role KartāRoot √जन् (जायते) → जात (कृदन्त)
- मिथुना
- as a pair, pairedAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; द्विवचन (used adverbially: ‘as a pair’)Root मिथुन (प्रातिपदिक)
- सचेतॆ
- the two unite/act togetherVerbलट् (present); आत्मनेपद; 3 द्विवचनRoot √चि (चेतति) with सह- → √सचेत्/सच् (Vedic) ‘to be together/agree’
- तमोहना
- darkness-slayingAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; द्विवचन (agreeing with एता)Role ViśeṣaṇaRoot तमो-हन (प्रातिपदिक; बहुव्रीहि/कर्मधारय: ‘darkness-slaying’)
- तपुषः
- of heat, of ardorNounनपुंसकलिङ्ग; षष्ठी; एकवचनRole SambandhaRoot तपुस् (प्रातिपदिक)
- बुध्ने
- in the base, in the foundationNounपुंलिङ्ग; सप्तमी; एकवचनRole AdhikaraṇaRoot बुध्न (प्रातिपदिक)
- एता
- these twoPronounनपुंसकलिङ्ग; प्रथमा/द्वितीया; द्विवचनRole KartāRoot एतद् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- Sandhi resolved as: य॒मा चि॒दत्र॑ → यमा + चित् + अत्र. यम॒सूर॑सूत → यम + सूरः + असूत (visarga lost before vowel; compound-like juxtaposition). जि॒ह्वाया॒ अग्रं॒ → जिह्वायाः + अग्रम् (gen.sg. before vowel; pada-text often shows जिह्वायाः). पत॒दा ह्यस्था॑त् → पतदा + हि + अस्थात् (हि + अ- → ह्य-). वपूं॑षि जा॒ता → वपूँषि + जाताः. मि॑थु॒ना स॑चेते → मिथुना + सचेते. तमो॒हना॒ तपु॑षो → तमोहना + तपुषः. बु॒ध्न एता॑ → बुध्ने + एता (loc.sg. + pron.du.). Accent marks retained as in saṃhitā
- pada-division follows Vedic padapāṭha conventions where applicable
The meaning
Outer meaning
Where the constraining twin-force was born, the tongue’s foremost point sprang forth and stood; the born forms as a paired power unite—darkness-slayers rooted in Tapas’ deep foundation.
Inner meaning
In the field where limitation (yama—restraint/binding) arises, speech-power is born as a decisive ‘point’ (agra) of the tongue—mantra as the spearhead of consciousness. Two complementary powers (mithunā vapūṃṣi)—often read as paired forces such as will and knowledge, or aspiration and affirmation—join to act together. Rooted in tapas (concentrated heat/force of will) at the ‘foundation’ (budhna), they become tamohanā: destroyers of inner obscurity. The verse indicates that the right utterance and the right inner heat must unite to pierce the subconscient resistance.
Universal truth
Transformation needs both disciplined force and luminous expression: when focused will (tapas) and true speech unite, darkness in the depths is dispelled.
Themes
tapas, speech-power, darkness-slaying, integration (pairing)
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina
- Other hymns
- RV 3.53, RV 3.62, RV 3.39
Family tradition
Viśvāmitra’s mantras frequently yoke speech (vāc/mantra) with force (tapas/indraic energy) to win the hidden light.
Significance
He is a paradigmatic seer of ‘effective mantra’: the tongue’s ‘agra’ as a power that stands firm against limitation and opens the way for illumination.
The deity
- Devata
- Indra (working through speech-power and tapas)
- Epithets
- tamohan (darkness-slayer), vajrin (thunderbolt-bearer, implied)
- Related deities
- Agni (tapas/fire), Bṛhaspati (lord of mantra), Sarasvatī/Vāc (speech)
Cosmic role
Breaks the bonds of constriction; establishes the victorious stance of luminous speech; empowers the paired forces that conquer obscurity.
Inner power
Indra as illumined mind-force that makes mantra effective and fuses will-heat with truth-utterance.
In ritual
Where it is used
Supports the theme of effective mantra: the ‘tongue’s point’ (precise recitation) and tapas (inner heat) are prerequisites for Indra’s luminous action; applicable in Soma recitations emphasizing victory over obstruction.
य॒मा चि॒दत्र॑ यम॒सूर॑सूत जि॒ह्वाया॒ अग्रं॒ पत॒दा ह्यस्था॑त् । वपूं॑षि जा॒ता मि॑थु॒ना स॑चेते तमो॒हना॒ तपु॑षो बु॒ध्न एता॑ ॥
य॒मा । चि॒त् । अत्र॑ । यम॒ऽसूः । अ॒सू॒त॒ । जि॒ह्वाया॑ । अग्र॑म् । पत॑त् । आ । हि । अस्था॑त् । वपूं॑षि । जा॒ता । मि॒थु॒ना । स॒चे॒ते॒ इति॑ । त॒मः॒ऽहना॑ । तपु॑षः । बु॒ध्ने । आऽइ॑ता ॥
yamā | cit | atra | yama-sūḥ | asūta | jihvāyā | agram | patat | ā | hi | asthāt | vapūṃṣi | jātā | mithunā | saceteiti | tamaḥ-hanā | tapuṣaḥ | budhne | āitā
44
4 × ~11 syllables
Striking, emphatic; suited to ‘standing’ (asthāt) and to the clash with darkness.
Creates a sense of a point being set and powers joining—good for energizing concentration and mantra-shakti.
- yama
- Literal: restraint, control; also ‘twin’. Symbolic: limiting force/constraint in nature; the binding mechanism of the lower consciousness
- yamasūḥ
- Literal: the yama-force brought forth. Symbolic: birth of limitation as a power that constricts expression
- jihvāyā agram
- Literal: foremost point of the tongue. Symbolic: mantric spear-point; decisive articulation of consciousness
- vapūṃṣi
- Literal: forms, bodies. Symbolic: formed powers/functional energies in the being
- mithunā
- Literal: paired, twin. Symbolic: complementary powers (knowledge–will, light–force) that must act in union
- tamohanā
- Literal: slayers of darkness. Symbolic: energies that break tamas and subconscious inertia
- tapuṣaḥ budhne
- Literal: in the foundation of tapas. Symbolic: rooted in concentrated inner heat at the deep base (subconscient/physical foundation)
Supports the theme of effective mantra: the ‘tongue’s point’ (precise recitation) and tapas (inner heat) are prerequisites for Indra’s luminous action; applicable in Soma recitations emphasizing victory over obstruction.
Indra hymns in Soma rites; also in contexts emphasizing mantra efficacy and victory over obstructing forces.
Recitation to empower the śastra—speech as a ritual and inner weapon.
Use before japa or meditation when feeling ‘blocked’: chant to set the ‘tongue’s point’ (clear intention) and kindle tapas.
tamas: from √tam ‘to be dark’; in psychological reading ignorance/inertia. tapas: from √tap ‘to heat, burn, be ardent’; becomes inner ardor that generates transformative power. sacete from √sac ‘to accompany/join’ indicates integration of dualities. jihvā ‘tongue’ (speech organ) stands for vāc as operative power; ‘agra’ (fore-point) suggests precision and cutting discrimination in utterance.
integration of dualities (mithunā sacete), tapas as inner generating force, speech as creative power (jihvā/agra)
Right speech aligned with R̥ta becomes a force that stands firm and acts effectively.
The ‘standing’ of the tongue’s point suggests truth-utterance taking its rightful place.
From tapas at the foundation arise formed powers that can transmute darkness.
Integral/psychological Veda: tapas as evolutionary force; vāc as formative power.
Tongue = expressive consciousness; heat = concentrated will; foundation = physical/subconscient base where transformation must root.
- What is the primary Vedic 'mythologem' present in this verse?
- A cosmo-psychological birth scene: the emergence of the decisive ‘edge’ of speech and the union of paired forms that become ‘slayers of darkness’. The mythologem is the generation of light-bearing powers from tapas in the depth, enabling victory over tamas.
- How does the linguistic structure reflect Proto-Indo-European roots?
- tamas ‘darkness’ aligns with Indo-European night/darkness vocabulary (cf. Greek témnos? less direct; more securely PIE *temH- ‘dark’ is debated), while √sthā in asthāt is clear PIE *steh₂- ‘stand’ (cf. English stand). The verse’s ‘standing’ of the speech-point marks stabilization of consciousness.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi frames the inner technology by which the devata’s victory becomes possible: disciplined heat (tapas) and exact speech (jihvāyā agram) generate integrated powers that can destroy darkness. Indra’s action is prepared by human inner right-forming.
Unite mantra (speech) and tapas (will): feel a precise intention at the ‘tip’ of articulation, then let it sink to the base and rise as steady force.
Viśuddha (throat) linked with Maṇipūra (will-fire)
Bhrāmarī (5 rounds) or slow ujjāyī to gather speech-energy inward; then silent retention-free focus.
Collective alignment of faculties—clear, firm, and energized.
Chant once briskly to cut inertia, then once slowly to ‘set the stand’; sit and feel two forces (clarity + heat) merging into one steady current.
Follow Saṃhitā accents; maintain crisp articulation on clusters (jihvāyā́, ágram, ásthāt).
Give a decisive lift on udātta at key ‘standing’ words (ágram, ásthāt) to mirror firmness.
(yamasūr asūta): keep long ū distinct, (jihvāyā): ‘jh’ aspirated, not ‘j’, (mithunā): soft dental ‘th’ (unvoiced aspirate)
Focused, edged, mantra-like; avoid breathiness to preserve ‘point’.
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