Rig Veda 5.79.5: Mandala 5, Sukta 79, Mantra 5
Sukta 5.79
यच्चिद्धि ते गणा इमे छदयन्ति मघत्तये । परि चिद्वष्टयो दधुर्ददतो राधो अह्रयं सुजाते अश्वसूनृते ॥
yác cid dhí te gaṇā imé chadáyanti magháttaye | pári cid váṣṭayo dadhur dádatō rā́dho áhrayaṃ sujāte aśvasūnṛte ||
Y aunque estas huestes de fuerzas parezcan velarte por causa de la generosidad, aun así los anhelantes colocan por doquier el don incansable de tu plenitud — oh Bien nacida, que traes la fuerza veloz y la palabra gozosa.
Acknowledges obstacles/coverings; affirms persistence of aspiration and the unflagging gift
obscuration vs illumination, aspiration (vaṣṭi), grace/fulfilment (rādhas)
Uṣas restores Ṛta by re-establishing the rhythm of awakening and right movement after the night of obscurity.
Sūnṛtā (true/glad word) points to speech aligned with Satya rather than reactive speech.
Unveiling: the hidden becomes manifest; the ordered world of awareness re-appears through the Dawn-power.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent from obscurity to illumined mind and truth-speech.
dawn
The transition from subconscient inertia to awakened consciousness; the ‘veil’ is psychological resistance, and the ‘gift’ is the stable descent of light, energy, and truth-speaking inspiration.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘covering’ motif: forces (gaṇāḥ) can obscure the goddess’s manifestation, yet the seekers establish her gift all around. Innerly, intermittent obscurations do not negate the steady availability of grace when aspiration remains active.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā ‘place’ is PIE *dʰeh₁- (Greek títhēmi, Latin faciō is different; but ‘do’ in English is from *dʰeh₁- via Germanic). √chad ‘cover’ relates to inherited ‘hide/cover’ semantics across IE though direct cognates are less transparent.
- What is the relationship between the Rishi and the Devata here?
- The rishi recognizes resistance (coverings) without conceding defeat; he asserts a cooperation: human ‘vaṣṭayaḥ’ (aspirants) establish the field for Uṣas’s ‘rādhas’ (effective gift) to operate unweariedly.
Witness the ‘veil’ without discouragement; invoke Dawn to stabilize illumination, right energy, and truth-speech.
Ājñā (illumined seeing) with support to Viśuddha (truthful expression)
Gentle nāḍī-śodhana for 6–12 rounds, then silent receptive breathing on ‘Uṣas’ as inner rising light.
Receptive, widening, quietly aspiring (open attention rather than forceful concentration).
When clarity is covered, do not argue with the darkness; surround the moment with aspiration and steadiness. Let speech and action wait for the ‘unwearied gift’—a stable inner yes.
Mixed udātta/anudātta/svarita as per Rigvedic accent; maintain clear udātta lifts on key verbs and vocatives (e.g.,, ).
Let the cadence broaden on Jagatī’s 12-syllable pādas; keep the final vocative ‘ ’ as a steady refrain-like landing.
in : aspirated ‘cha’, not ‘sha’., : pronounce ‘vaṣ-ṭa-yaḥ’ with clear retroflex ṭ., : light ‘h’ and rolled ‘r’ (a-hra-yam)., : ‘aśva-sū-nṛ-te’ with long ū and retroflex ṛ.
Bright, forward, and clear; avoid heaviness—suggest the rising of dawn.
3
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