Rig Veda 1.79.2: Mandala 1, Sukta 79, Mantra 2
Sukta 1.79
- Rishi
- Gotama
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
आ ते सुपर्णा अमिनन्तँ एवैः कृष्णो नोनाव वृषभो यदीदम् । शिवाभिर्न स्मयमानाभिरागात्पतन्ति मिहः स्तनयन्त्यभ्रा ॥
ā́ te supárṇā amínantaṁ évaiḥ | kṛṣṇó nonāva vṛṣabhó yad ī́dam | śivā́bhir ná smáyamānābhir ā́gāt | pátanti míhaḥ stanáyanty abhrā́ ||
तुझ्याकडे सुपर्ण—बलवान पंखांच्या शक्ती—अखंड प्रेरणांनी येतात; हे गतिमान होताच कृष्ण-वृषभ गर्जतो. शिव, स्मितासारख्या ऊर्जांसह तो आला; धुके उडते, मेघ गर्जतात—अंतर्गत दाबाची चिन्हे, जो बल-जल (शक्तीचे जल) मुक्त करतो.
Word by Word
- आ
- towards, hitherIndeclinableउपसर्गः (गत्यर्थकः), अव्ययम्Root आ (उपसर्ग) / ā (preverb)
- ते
- to you, for youPronounषष्ठी/चतुर्थी एकवचनम् (enclitic te = ‘to/for you’ or ‘of you’; here dative sense with ā + motion)Role SampradānaRoot त्वद् (युष्मद्-प्रातिपदिकम्)
- सुपर्णाः
- the fair-winged ones (birds)Noun/Adjectiveपुंलिङ्गः, प्रथमा बहुवचनम्Role KartāRoot सुपर्ण (प्रातिपदिकम्: सु- + पर्ण)
- अमिनन्
- they harmed/assailedVerbलुङ् (aorist), परस्मैपदम्, 3 पुरुषः बहुवचनम्Root मि (धातु; ‘to diminish/injure’), with अ- + caus/ intens?; Vedic aorist form
- तम्
- himPronounपुंलिङ्गः, द्वितीया एकवचनम्Role KarmaRoot तद् (सर्वनाम-प्रातिपदिकम्)
- एवैः
- with the swift ones / by swift (means)Adjective (used substantively)पुंलिङ्गः, तृतीया बहुवचनम्Role KaraṇaRoot एव (प्रातिपदिकम्; ‘swift/impetuous’ in Vedic) / or eva- as adjective stem
- कृष्णः
- the dark oneAdjective (substantive)पुंलिङ्गः, प्रथमा एकवचनम्Role KartāRoot कृष्ण (प्रातिपदिकम्)
- नः
- ourPronounषष्ठी बहुवचनम् (enclitic ‘our/us’; here possessive with following noun)Root अस्मद् (प्रातिपदिकम्)
- नोनाव
- roared, resoundedVerbलिट्/परिप्रयोगः (reduplicated perfect-type), परस्मैपदम्, 3 पुरुषः एकवचनम्Root नु (धातु ‘to praise/sound’?) / or √नव्/नू (Vedic reduplicated perfect-like); traditional RV reading: नोनाव = reduplicated perfect/aorist ‘has roared/sounded’
- वृषभः
- the bull (strong one)Nounपुंलिङ्गः, प्रथमा एकवचनम्Role KartāRoot वृषभ (प्रातिपदिकम्)
- यदि
- when, ifIndeclinableसम्बन्ध/शर्त-निपातःRoot यदि (अव्यय)
- इदम्
- this (here), this situationPronounनपुंसकलिङ्गः, प्रथमा/द्वितीया एकवचनम् (here adverbial ‘this (here)’)Role AdhikaraṇaRoot इदम् (सर्वनाम-प्रातिपदिकम्)
- शिवाभिः
- with auspicious (ones)Adjectiveस्त्रीलिङ्गः, तृतीया बहुवचनम्Role KaraṇaRoot शिव (प्रातिपदिकम्)
- न
- like, asIndeclinableउपमा/निषेध-निपातः; here comparative ‘like/as’Root न (अव्यय)
- स्मयमानाभिः
- with smiling (ones)Participle/Adjectiveवर्तमान-कर्तरि शानच्, स्त्रीलिङ्गः, तृतीया बहुवचनम्Role KaraṇaRoot स्मि (धातु ‘to smile’) + शानच् (वर्तमान कृदन्त)
- आगात्
- came, arrivedVerbलुङ् (aorist), परस्मैपदम्, 3 पुरुषः एकवचनम्Root गम् (धातु) + आ (उपसर्ग)
- पतन्ति
- they fly, they fallVerbलट् (present), परस्मैपदम्, 3 पुरुषः बहुवचनम्Root पत् (धातु ‘to fly/fall’)
- मिहः
- mists, drizzlesNounस्त्रीलिङ्गः, प्रथमा बहुवचनम् (Vedic form; ‘mists/drizzles’)Role KartāRoot मिह् (प्रातिपदिकम्; ‘mist, drizzle’)
- स्तनयन्ति
- they thunderVerbलट् (present), परस्मैपदम्, 3 पुरुषः बहुवचनम्Root स्तनय् (धातु ‘to thunder’)
- अभ्राः
- cloudsNounनपुंसकलिङ्गः (RV often), प्रथमा बहुवचनम्Role KartāRoot अभ्र (प्रातिपदिकम्)
Sandhi Notes
- पदच्छेदः (Vedic sandhi resolved): आ | ते | सुपर्णाः | अमिनन् | तम् | एवैः || कृष्णः | नः | नोनाव | वृषभः | यदि | इदम् | शिवाभिः | न | स्मयमानाभिः | आगात् | पतन्ति | मिहः | स्तनयन्ति | अभ्राः । प्रमुख-सन्धयः: (1) ‘अमिनन्तँ एवैः’ → अमिनन् तम् एवैः (त् + ए → त् ए; पदपाठे तम् पृथक्). (2) ‘...अभिरागात्’ → ...अभिः आगात् (विसर्ग/र्-सन्धि). (3) ‘पतन्ति मिहः’ बाह्यसन्धिः न
- पदपाठे पृथक्
The meaning
Outer meaning
Swift, strong-winged powers come to Agni without faltering; a dark, bull-like force roars; with auspicious, smiling energies it arrives; mists fly and clouds thunder.
Inner meaning
When the inner Fire (Agni) is set in motion, the supporting soul-forces (suparṇāḥ: “strong-winged” powers of ascent) rush in with intact momentum (amīnantam). The “dark bull” (kṛṣṇo vṛṣabhaḥ) is the veiled, tremendous pressure in the subconscient/vital that begins to roar as transformation starts. As Agni’s action becomes “auspicious and smiling” (śivābhiḥ…smayamānābhiḥ), the obscuring mists (mihaḥ) are driven off and the thunder-clouds (abhrā) sound—symbol of the breaking of coverings that precedes the release of the waters (energies of truth and force).
Universal truth
Real progress is preceded by pressure: when aspiration is kindled, hidden resistances stir and roar; if the will remains steady and benevolent, obscurations disperse and a greater flow of power is released.
Themes
storm-release, arrival of powers, opening of the being
The seer
- Rishi
- Gotama Rāhūgaṇa
- Lineage
- Gautama
- Other hymns
- RV 1.79, RV 1.78, RV 1.77
Family tradition
Gautama seer-line emphasizing Agni as the initiator of the inner yajña and the bringer of clarity through tapas (ardor).
Significance
Gotama’s vision often shows the dynamic psychology of transformation: the Fire is kindled, resistances gather (clouds/dark bull), and then the powers of light arrive to open the way.
The deity
- Devata
- Agni
- Epithets
- Jātavedas (implied in the sukta), Iḻenya (worthy of invocation, in 1.79.5), Leader of the sacrifice, Flame of will
- Related deities
- Indra (storm-release motif), Parjanya (thunder imagery), Maruts (swift winged powers), Ādityas (order of Ṛta, in 1.79.3)
Cosmic role
Mediator between human and divine worlds; awakener of the gods; opener of the paths; purifier who converts inertia into conscious force.
Inner power
The psychic will and discerning flame that calls higher powers, confronts obscuration, and prepares the release of inner ‘waters’ (inspiration, strength, delight).
In ritual
Where it is used
Agniṣṭoma and general Agni invocations; kindling and offering sequences where Agni is invoked as carrier of oblations.
आ ते॑ सुप॒र्णा अ॑मिनन्तँ॒ एवै॑: कृ॒ष्णो नो॑नाव वृष॒भो यदी॒दम् । शि॒वाभि॒र्न स्मय॑मानाभि॒रागा॒त्पत॑न्ति॒ मिह॑: स्त॒नय॑न्त्य॒भ्रा ॥
आ । ते॒ । सु॒ऽप॒र्णाः । अ॒मि॒न॒न्त॒ । एवैः॑ । कृ॒ष्णः । नो॒ना॒व॒ । वृ॒ष॒भः । यदि॑ । इ॒दम् । शि॒वाभिः॑ । न । स्मय॑मानाभिः । आ । अ॒गा॒त् । पत॑न्ति । मिहः॑ । स्त॒नय॑न्ति । अ॒भ्रा ॥
ā | te | su-parṇāḥ | aminanta | evaiḥ | kṛṣṇaḥ | nonāva | vṛṣabhaḥ | yadi | idam | śivābhiḥ | na | smayamānābhiḥ | ā | agāt | patanti | mihaḥ | stanayanti | abhṛā
44
4 pādas of ~11 syllables
Propulsive and force-bearing; suited to movement, pressure, and release.
Builds a sense of gathering energy and breakthrough; effective for invoking courage through periods of inner turbulence.
- सुपर्णाः (suparṇāḥ)
- Literal: strong-winged ones, well-feathered birds. Symbolic: ascending powers of the soul; swift inner faculties that carry consciousness upward
- अमिनन्तम् (amīnantam)
- Literal: not injuring, not diminishing; unbroken. Symbolic: undefeated continuity of aspiration/impulse in sādhanā
- एवैः (evaiḥ)
- Literal: with rushes/impulsions, swift movements. Symbolic: surges of will and prāṇa supporting Agni’s working
- कृष्णः (kṛṣṇaḥ)
- Literal: dark. Symbolic: the obscured subconscient/vital mass not yet illumined
- वृषभः (vṛṣabhaḥ)
- Literal: bull. Symbolic: tremendous force/drive; concentrated power that can serve or resist
- शिवाभिः (śivābhiḥ)
- Literal: auspicious, gracious. Symbolic: harmonizing, beneficent energies of the Truth-consciousness
- स्मयमानाभिः (smayamānābhiḥ)
- Literal: smiling. Symbolic: luminous ease; joy that accompanies right inner action
- मिहः (mihaḥ)
- Literal: mists, fogs. Symbolic: confusions, half-light, depressive obscurations
- अभ्राः (abhrāḥ)
- Literal: clouds. Symbolic: gathered formations of force before release; charged coverings
Invocatory verse for intensification: accompanies the stirring of energies and the ‘opening’ (release) motif; can be used when calling swift powers to the fire in soma/agnicayana-style expansions (general).
At the lighting/strengthening of the sacred fire; also in recitation sequences for Agni hymns.
Āhuti with ghee while invoking Agni’s approach with allied powers; mental offering of obstacles into the flame.
Use during meditation when obscuration rises—chant to stabilize aspiration and invite beneficent forces to disperse mental ‘mists’.
सुपर्ण: su- ‘good’ + parṇa ‘wing/feather’ → swift carriers; in Vedic often birds of inspiration (also solar imagery). वृषभ ‘bull’ from √vṛṣ ‘sprinkle, be virile/strong’ → potency and outpouring force. कृष्ण ‘dark’ indicates density/covering; psychologically tamasic mass to be energized. अभ्र ‘cloud’ relates to covering mass; with stanayanti suggests storm-release imagery: the pressure preceding the liberation of waters (energies/knowledge).
release of held energies (waters behind clouds), transformation of darkness (kṛṣṇa) into force
The thunder-cloud imagery hints at the lawful process: pressure precedes release; obscuration is not random but a stage in Ṛta’s unfolding.
Satya as the hidden truth behind appearances; the ‘dark bull’ is force awaiting right direction.
Release of waters through the breaking of coverings; emergence of light from obscurity.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent and transformation through Agni as psychic will.
Monsoon (suggested by clouds/thunder)
Wings = ascending faculties; bull = concentrated vital/subconscient force; mist/cloud = obscuration/covering; thunder = tapas-pressure that precedes the release of higher energies.
- What is the primary Vedic 'mythologem' present in this verse?
- The storm-release pattern: clouds thunder and mists fly as powers arrive—imagery that commonly accompanies the freeing of waters/light. Innerly it signifies pressure in the vital and mental atmosphere preceding a release of energies and clarities; Agni is the catalyst that makes the dense ‘dark bull’ resound and yield.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The bull (vṛṣabha) as potency is a widespread IE poetic emblem. stanay- ‘thunder’ has Indo-Iranian parallels (Avestan stan-). The verse uses participial clusters (smayamānābhiḥ) and vivid present verbs (patanti, stanayanti) typical of archaic diction that renders cosmic process as immediate event.
- What is the relationship between the Rishi and the Devata here?
- The rishi depicts a coordinated arrival: swift-winged powers, auspicious smiling forces, and the resounding potency—all converging on Agni. The devotee’s role is to host and stabilize this convergence so that the storm-pressure becomes a beneficent release rather than turmoil.
Hold the flame of will in the heart and watch obscurations as passing ‘mists’; invite higher powers to descend with auspicious force.
anahata
Moderate nāḍī-śodhana for 6–12 rounds, then soft internal repetition with natural breath.
From tamasic heaviness to energized clarity; poised endurance under pressure.
When inner turbulence arises, do not fight it with harshness; keep Agni ‘smiling’—firm, benevolent, steady—so the pressure turns into release rather than revolt.
Use the Vedic tri-svara feel (udātta/anudātta/svarita) as per śākhā tradition; maintain clear udātta lifts on key invocatory words (e.g., ā, te, suparṇāḥ) and avoid flattening cadence.
Let each Triṣṭubh pāda rise slightly through the middle and settle at the end; keep the caesura natural (after key compounds).
Hold long vowels: ā (आ), ī (ई), ū (ऊ) distinctly., Retroflex clarity: ṛ (ऋ) in ṛtasya-like words (though not in this verse) and ṇ in suparṇāḥ., Clusters: stanayanty—articulate -ny- without inserting a vowel., Anusvāra/chandrabindu: aminantam̐—nasalize lightly before the following consonant.
Bright, steady, slightly forceful; end each pāda with contained power (not abrupt).
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