Rig Veda 5.81.2: Mandala 5, Sukta 81, Mantra 2
Sukta 5.81
विश्वा रूपाणि प्रति मुञ्चते कविः प्रासावीद्भद्रं द्विपदे चतुष्पदे । वि नाकमख्यत्सविता वरेण्योऽनु प्रयाणमुषसो वि राजति ॥
viśvā́ rūpā́ṇi práti muñcate kavíḥ prā́sāvīd bhadráṃ dvi-páde cátuṣ-pade | ví nā́kam akhyat savitā́ varéṇyo'nu prayā́ṇam uṣáso ví rājati ||
കവി എല്ലാ രൂപങ്ങളെയും പ്രത്യക്ഷമായി പ്രകടമാകാൻ വിടുതൽ ചെയ്യുന്നു; ദ്വിപദത്തിനും ചതുഷ്പദത്തിനും ഭദ്രം പ്രസവിച്ചു. വരേണ്യനായ സവിതാ നാകത്തെ ദൃശ്യമാക്കി; ഉഷസ്സിന്റെ പ്രയാണത്തെ അനുഗമിച്ച് അവൻ രാജസ തേജസ്സിൽ പ്രകാശിക്കുന്നു.
Consecratory/impelling use: Savitar invoked for auspicious unfolding of forms and welfare of all creatures; aligned with dawn-sequence (anu prayāṇam uṣasaḥ).
manifestation of forms, auspicious impulsion (bhadra), unveiling of nāka (luminous openness)
Savitar’s ‘good’ is the good of Ṛta: right growth for all parts of the being.
Heaven made visible: truth becomes experiential perception, not abstraction.
Release (muñcate) of forms from latency into expression; dawn-to-sun sequence as evolution of light.
Aurobindonian evolution of consciousness: unveiling of higher planes into mind-life.
dawn to early sunrise
Unfolding of inner forms and capacities; opening of higher consciousness; stabilization of awakening into sovereign clarity.
- What is the primary Vedic 'mythologem' present in this verse?
- Savitar as revealer/impeller who releases forms into manifestation and makes the heaven visible, shining after Dawn’s advance—mythically the daily re-creation; psychologically the emergence of ordered perceptions and life-energies under a luminous will.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The verb √muc ‘release’ and √sū ‘impel’ encode a cosmology of ‘unbinding’ and ‘setting in motion’—archaic IE-style verbal cosmology where world-order is enacted through divine agency rather than abstract description.
- What is the relationship between the Rishi and the Devata here?
- The rishi names Savitar as kavi—seer-consciousness itself—implying that divine revelation and poetic vision are continuous. The hymn seeks Savitar’s impulsion so all life (two-footed/four-footed) receives bhadra: an inner and outer auspicious ordering.
Visualize Savitar releasing all inner forms into right manifestation; offer both ‘two-footed’ (thought, choice) and ‘four-footed’ (energy, habit) to the good.
maṇipūra (impulsion/energy) with ājñā (vision)
inhale imagining ‘opening heaven’; exhale imagining ‘release of forms’ into orderly action.
creative clarity; luminous agency.
After chanting, note one mental intention (dvipad) and one embodied action (catuṣpad) that will express the ‘bhadram’ today.
Observe udātta on key verbs (muñcate, prāsāvīt, akhyat, rājati) for forward impetus.
Keep pāda endings clean; avoid dragging ‘rūpāṇi’—let it flow to ‘prati muñcate’.
muñcate: ‘ñc’ palatal; not ‘nch’, vareṇyaḥ: retroflex ‘ṇy’ carefully, akhyat: clear ‘khy’ cluster, uṣaso: keep final ‘o’ open, not ‘au’
radiant, slightly energized
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