Rig Veda 7.10.2: Mandala 7, Sukta 10, Mantra 2
Sukta 7.10
स्वर्ण वस्तोरुषसामरोचि यज्ञं तन्वाना उशिजो न मन्म । अग्निर्जन्मानि देव आ वि विद्वान्द्रवद्दूतो देवयावा वनिष्ठः ॥
svàrṇa vástor uṣásām arocī yajñáṃ tanvānā uśíjo ná mánma | agnír jánmāni devá ā́ ví vidvā́n drávad dūtó deva-yā́vā ván iṣṭhaḥ ||
ಉಷಸ್ಸುಗಳ ಆಗಮನದಲ್ಲಿ ಸ್ವರ್ಗದ ಚಿನ್ನದಂತೆ ಅವನು ಪ್ರಕಾಶಿಸಿದನು; ಯಜ್ಞವನ್ನು ವಿಸ್ತರಿಸುತ್ತ, ಉಶಿಜರಂತೆ ಮನಸ್ಸಿನಲ್ಲಿ ಭಾವ-ಚಿಂತನೆ ರೂಪುಗೊಳ್ಳುತ್ತದೆ. ದೇವನಾದ ಅಗ್ನಿ ಜನ್ಮಗಳನ್ನು ಅರಿತು, ದೂತನಾಗಿ ಓಡಿ ಹೊರಡುತ್ತಾನೆ—ದೇವಯಾತ್ರೆಯಲ್ಲಿ ಅತೀ ಅಗ್ರಗಾಮಿ.
Morning rite: Agni shines at dawn, spreads the yajña, and runs as messenger to bring the gods—an archetypal opening movement of the offering.
knowledge of becomings (janmāni vidvān), yajña as expansion of consciousness, divine path (deva-yā)
‘Spreading the yajña’ is the extension of ṛta into life—orderly offering rather than scattered impulse.
Svarṇa radiance suggests truth-light shaping intention (manma).
Repeated dawns as iterative creation in consciousness; births as progressive manifestation of powers.
Vedic yoga of ascent (integral psychology): formation of will-thought under truth-light.
dawn
Dawn = renewed openings; gold = higher light; fire = will that organizes and carries aspiration.
- What is the primary Vedic 'mythologem' present in this verse?
- The dawn-opening and messenger-run: Agni appears with dawn’s gold, expands the sacrifice, and ‘runs’ as dūta toward the gods—mythically the link between worlds; psychologically the quickened will carrying the formed intention (manma) upward.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid ‘know’ is PIE *weyd- (cf. Latin vidēre, English ‘wit’). √ruc ‘shine’ belongs to an IE light lexicon (though direct cognates vary). √dru ‘run’ aligns with PIE *drew- ‘run’ (cf. Sanskrit dravati; possible relation to ‘drift’ in Germanic semantic field).
- What is the relationship between the Rishi and the Devata here?
- The rishi’s manma (inspired intention) participates in the stretching of yajña; Agni reciprocates by knowing the right ‘births’ (processes of manifestation) and by actively moving as envoy on the deva-yā, ensuring divine descent into the human work.
Form a single luminous intention (manma) and let it ‘run’ upward as an offering.
vishuddha (formation of word-thought)
4-4-6 breathing (inhale-hold-exhale) to stabilize intention before chanting
Collected aspiration; directed upward movement.
Before chanting, name one inner ‘birth’ you seek (a quality to manifest). Chant, then visualize Agni carrying that seed upward in a golden current; end with quiet listening for guidance.
Maintain traditional accents; highlight the cadence around dravad dūtaḥ with clear udātta rise.
Do not over-emphasize consonant clusters; keep vowels open, especially svar/aro ci.
svar: short, clear ‘svar’ (not ‘swār’), uṣasām: long ā; retroflex ṣ, tanvānāḥ: keep ‘nvā’ smooth; long ā, vidvān: dental d, clear v, devayāvā: long ā twice; avoid collapsing syllables
Focused and forward; slightly brighter on ‘svarṇa’ imagery.
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