Rig Veda 7.5.2: Mandala 7, Sukta 5, Mantra 2
Sukta 7.5
- Rishi
- Vasiṣṭha
- Devata
- Agni Vaiśvānara
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
पृष्टो दिवि धाय्यग्निः पृथिव्यां नेता सिन्धूनां वृषभः स्तियानाम् । स मानुषीरभि विशो वि भाति वैश्वानरो वावृधानो वरेण ॥
pṛṣṭó diví dhāyy agníḥ pṛthivyā́ṃ netā́ síndhūnāṃ vṛṣabháḥ stiyā́nām | sá mā́nuṣīr abhí víśo ví bhāti vaiśvānaró vāvṛdhānó váreṇa ||
Firmado no alto, no céu luminoso, Agni é posto; na terra torna-se o Condutor das correntes e o Touro forte dos alicerces firmes. Ele resplandece sobre os povos humanos — Vaiśvānara, crescendo pela excelência escolhida, alargando o espaço da luz interior.
Word by Word
- पृष्टः
- sprinkled/strewn (with offerings), coveredAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (अग्निः-विशेषणम्)Root पृष्ट (√पृछ्/√पृश् > पृष्ट ‘sprinkled/strewn/covered’; prātipadika)
- दिवि
- in heavenNounस्त्रीलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot दिव् (द्यु/दिव् ‘heaven’; prātipadika)
- धायि
- was placed/was establishedVerbलुङ् (अorist), आत्मनेपदम्, 3 पुरुषः, एकवचनम्Role KriyāRoot √धा (धारणे/स्थापने)
- अग्निः
- Agni (fire-god)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अग्नि (prātipadika)
- पृथिव्याम्
- on earthNounस्त्रीलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot पृथिवी (prātipadika)
- नेता
- leader/guideNounपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (अग्निः-समासार्थे विशेषणम्)Root नेतृ (√नी ‘to lead’ + तृ; prātipadika)
- सिन्धूनाम्
- of the rivers/streamsNounपुंलिङ्गः, षष्ठी, बहुवचनम्Role Sambandha (नेता-सम्बन्धः)Root सिन्धु (prātipadika)
- वृषभः
- bull (i.e., strong one)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (अग्निः-विशेषणम्)Root वृषभ (prātipadika)
- स्तियानाम्
- of the praises/songsNounस्त्रीलिङ्गः, षष्ठी, बहुवचनम्Role Sambandha (वृषभः-सम्बन्धः)Root स्तिया (स्ति/स्त्यै? Vedic prātipadika; ‘songs/praises’ in RV usage)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (sarvanāma-prātipadika)
- मानुषीः
- humanAdjectiveस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role Karma (विशः-विशेषणम्)Root मानुषी (prātipadika)
- अभि
- towards, overIndeclinableRole Upapada (क्रियाविशेषणम्)Root अभि (upasarga/avyaya)
- विशः
- the clans/peoplesNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot विश् (prātipadika ‘clans/settlements/peoples’)
- वि
- apart, forth, widelyIndeclinableRole UpasargaRoot वि (upasarga/avyaya)
- भाति
- shinesVerbलट्, परस्मैपदम्, 3 पुरुषः, एकवचनम्Role KriyāRoot √भा (दीप्तौ)
- वैश्वानरः
- Vaiśvānara (Agni as ‘belonging to all men’)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (सः = अग्निः)Root वैश्वानर (विश्/विश्व + आनर; prātipadika, epithet of Agni)
- वावृधानः
- growing strong, waxingParticiple (Adjectival)पुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (वैश्वानरः-विशेषणम्)Root √वृध् (वर्धने) > वावृधान (intensive/perfect-participle stem; Vedic)
- वरेण
- by/with (his) excellence/boonNounपुंलिङ्गः/नपुंसकलिङ्गः (RV usage varies), तृतीया, एकवचनम्Role Karaṇa (हेतु/साधनभावः)Root वर (prātipadika ‘choice, boon, excellence’)
Sandhi Notes
- पदच्छेदः: पृष्टः | दिवि | धायि | अग्निः | पृथिव्याम् | नेता | सिन्धूनाम् | वृषभः | स्तियानाम् | सः | मानुषीः | अभि | विशः | वि | भाति | वैश्वानरः | वावृधानः | वरेण || 1) ‘धाय्यग्निः’ इति संहितायां: धायि + अग्निः → धाय्यग्निः (इको यणचि: इ + अ → य + अ). 2) ‘स मानुषीरभि’ इति: मानुषीः + अभि → मानुषीरभि (विसर्जनीय/ः-लोपः, रुत्व-प्रवृत्तिः: ईः + अ → ईर् + अ). 3) ‘अभि विशो’ इति: अभि + विशः → अभि विशः (पदविभागे विसर्गः; संहितायां ‘विशो’ रूपं द्वितीया-बहुवचनस्य वैदिक-प्रयोगः). 4) ‘वि भाति’ इति उपसर्ग-योगः
- ‘वैश्वानरो’ इति संहितारूपं (अः + व्… → ओऽव्… प्रगृह्य/सवर्णदीर्घ-सदृश संधि-परम्परा)
The meaning
Outer meaning
Agni is established in heaven; on earth he is the leader of the rivers/currents and a strong bull of firm foundations. As Vaiśvānara he shines over human communities, growing by chosen excellence.
Inner meaning
The divine Flame (Agni) is first founded in the higher luminous consciousness (divi), then becomes in embodied life (pṛthivyām) the guiding will that leads the inner currents of energy and experience (sindhūnām). As the ‘Bull’ he is the strong upholding power that stabilizes our inner bases (stiyānām). When this universal Fire grows by the soul’s free choice of the best (vareṇa), it widens the field of inner light and shines upon all the ‘peoples’ within us—our many psychological parts—bringing them under a single luminous governance (Vaiśvānara).
Universal truth
True transformation begins by establishing a higher principle of consciousness above, then letting it govern the movements below; when the will aligns with the highest choice, inner life becomes ordered, stable, and widely illuminated.
Themes
Agni-as-leader, illumination-of-humanity, cosmic-to-psychological correspondence, inner fire and guidance
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vāsiṣṭha
- Other hymns
- Rig Veda 7.1, Rig Veda 7.2, Rig Veda 7.3, Rig Veda 7.4, Rig Veda 7.5
Family tradition
Seer-family of Maṇḍala 7, renowned for hymns where Agni is the inner priest and the power that establishes ṛta (right order) in the human being.
Significance
Vasiṣṭha’s vision repeatedly presents a disciplined ascent: the Fire is founded in the heights, then made operative in the earthly nature to create a wide, stable order of consciousness.
The deity
- Devata
- Agni Vaiśvānara
- Epithets
- Vaiśvānara, Netā (Leader), Vṛṣabha (Bull)
- Related deities
- Uṣas, Indra, Soma, Mitra-Varuṇa
Cosmic role
Mediator between heaven and earth; establisher of the link between higher light and earthly life; organizer of the currents of existence.
Inner power
The awakened will and psychic fire that unifies the personality, leads energies, and expands luminous awareness by right choice.
In ritual
Where it is used
Agniṣṭoma/Soma-yajña context and general Agni-invocation in śrauta offerings (as Vaiśvānara, the universal fire).
पृ॒ष्टो दि॒वि धाय्य॒ग्निः पृ॑थि॒व्यां ने॒ता सिन्धू॑नां वृष॒भः स्तिया॑नाम् । स मानु॑षीर॒भि विशो॒ वि भा॑ति वैश्वान॒रो वा॑वृधा॒नो वरे॑ण ॥
पृ॒ष्टः । दि॒वि । धायि॑ । अ॒ग्निः । पृ॒थि॒व्याम् । ने॒ता । सिन्धू॑नाम् । वृ॒ष॒भः । स्तिया॑नाम् । सः । मानु॑षीः । अ॒भि । विशः॑ । वि । भा॒ति॒ । वै॒श्वा॒न॒रः । व॒वृ॒धा॒नः । वरे॑ण ॥
pṛṣṭaḥ | divi | dhāyi | agniḥ | pṛthivyām | netā | sindhūnām | vṛṣabhaḥ | stiyānām | saḥ | mānuṣīḥ | abhi | viśaḥ | vi | bhāti | vaiśvānaraḥ | vavṛdhānaḥ | vareṇa
44
4 padas of ~11 syllables each
Forward-driving, expansive, with a strong mid-line lift typical of triṣṭubh.
Builds a sense of ascent and establishment—first ‘above’, then ‘below’—ending in widening radiance.
- दिवि (divi)
- Literal: in heaven/sky. Symbolic: in the higher luminous mind/supramental light-range
- पृथिव्याम् (pṛthivyām)
- Literal: on earth. Symbolic: in the embodied nature, the field of practice
- सिन्धूनाम् (sindhūnām)
- Literal: of rivers/streams. Symbolic: currents of life-force, thought, sensation, and experience
- नेता (netā)
- Literal: leader/guide. Symbolic: the inner guide-will that directs the sacrifice (yajña) of life
- वृषभः (vṛṣabhaḥ)
- Literal: bull. Symbolic: forceful upholder; irresistible strength of the divine Will
- स्तियानाम् (stiyānām)
- Literal: of foundations/firm standings. Symbolic: stable psychological bases; settled poise (sthiti) of the being
- वैश्वानरः (vaiśvānaraḥ)
- Literal: belonging to all men/universal fire. Symbolic: the universalized psychic fire that can govern all parts of nature
- वरेण (vareṇa)
- Literal: by choice/excellence. Symbolic: the soul’s selection of the higher, the ‘best’ movement (śreṣṭha-vṛtti)
Agni praise usable in general Agnihotra/Śrauta fire contexts; Vaiśvānara hymns commonly support kindling and establishing the sacrificial fire as inner and outer priest (specific assignment not provided in input).
At the kindling/praise of Agni and during recitations that affirm Agni’s cosmic placement (heaven–earth).
Stotra/śastra praise while tending the fire; offering of ghee as the ‘chosen excellence’ that feeds the flame.
Use as a morning or pre-meditation invocation: establish ‘fire above’ (intention) and ‘fire below’ (practice), then expand awareness over all inner parts.
Key roots: √dhā ‘place/establish’ indicates Agni as a fixed higher principle, not merely kindled flame; √nī ‘lead’ frames Agni as inner guide of the streams = dynamic currents of prāṇa/thought; √bhā ‘shine’ marks illumination as the core action; √vṛdh ‘increase’ shows progressive intensification; √vṛ ‘choose’ supports a psychological reading: growth by selection of the higher movement (discrimination toward the best). Vaiśvānara: compound sense ‘belonging to all men/beings’, hence immanent universal Fire.
ṛta (order through right-leading), immanence of the divine (Vaiśvānara in all beings), ascent by choice (vara as selective excellence)
Agni as netā orders the ‘streams’ into a lawful movement, stabilizing foundations (stiyānām) in accord with ṛta.
The ‘chosen excellence’ (vara) implies fidelity to the true movement rather than mixed desire.
Heaven–earth spanning: the power established in the heights manifests as organizing light in the embodied world.
Proto-Vedāntic / integral yoga reading (Aurobindo): ascent to higher consciousness and descent to transform nature.
unspecified
unspecified
Fire = will/psychic leader; rivers = life-currents; bull = stabilizing strength; heaven/earth = higher mind and embodied nature.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the cosmic mediator established in heaven and active on earth: the ‘two-world’ placement myth (divi…pṛthivyām) where the Fire is both transcendent and immanent, leading the ‘streams’ and illuminating the human collectives—an archetype of the divine Guide bringing ordered light into embodied life.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhā ‘shine’ aligns with PIE *bʰeh₂- ‘shine’ (cf. Latin fānum ‘shrine’ via ‘that which shines/illuminates’, and broader IE light semantics). √nī ‘lead’ continues PIE *neh₁- ‘to lead’ (cf. Latin dūcere is different root, but Sanskrit naya- ‘leading’ is clear Indo-Aryan continuation). The verse’s syntax (locatives divi/pṛthivyām; agent nouns netā, vṛṣabhaḥ) shows archaic IE nominal style: epithets stacked to define divine function.
- What is the relationship between the Rishi and the Devata here?
- The seer does not bargain for outer goods in this verse; he ‘recognizes’ Agni’s stations and functions—established above, leading below, shining over humans. This is a knowledge-offering (dhi) relationship: by naming Agni’s true offices (leader of streams, bull of foundations), the rishi aligns the human community with the divine order, inviting Agni’s wideness of light to pervade the inner and social being.
Establish the inner flame above the head (higher light) and in the heart (psychic will), then let it lead the ‘streams’ of thought and breath into a stable luminous order.
Anāhata (heart) with a descent from Sahasrāra (higher light)
Gentle nāḍī-śodhana or slow equal breathing (sama-vṛtti) while repeating Vaiśvānara mentally.
Collected, widened, luminous poise (sthiti) with guiding will in front.
Begin with intention (‘Agni in heaven’), then watch currents arise; offer each movement into the flame; end by expanding light over the whole being.
Vedic svaras as per Śākala tradition (udātta/anudātta/svarita) with emphasis on opening compounds like pṛṣṭó diví and key noun vaiśvānaráḥ.
Keep udātta crisp on diví, netā́, sindhū́nām, vaiśvānaráḥ; avoid flattening final cadence of vareṇa.
pṛṣṭo: retroflex ṛ and ṣṭ cluster—do not simplify, dhāyy: lengthen ā; keep y-y glide light, vaiśvānara: clear ś (palatal) and long ā, stiyānām: articulate ty as palatalized cluster, not ‘ch’
Bright, steady, slightly ascending through the first half; broaden and soften on the final pāda.
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