Rig Veda 10.71.1: Mandala 10, Sukta 71, Mantra 1
Sukta 10.71
- Devata
- Bṛhaspati
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
बृहस्पते प्रथमं वाचो अग्रं यत्प्रैरत नामधेयं दधानाः । यदेषां श्रेष्ठं यदरिप्रमासीत्प्रेणा तदेषां निहितं गुहाविः ॥
bṛ́haspate prathamáṃ vā́co ágraṃ yát prā́irata nā́ma-dhéyaṃ dádhānāḥ | yád eṣā́ṃ śréṣṭhaṃ yád arí-pram āsī́t preṇā́ tád eṣā́ṃ níhitaṃ guhā́ āvíḥ ||
హే బృహస్పతే! వారు మొదట వాక్కు యొక్క అగ్రభాగాన్ని ప్రవర్తింపజేసి, నామధేయాన్ని ధరించి (దానిని) స్థాపించినప్పుడు—వారిలో శ్రేష్ఠమైనది ఏదో, అరిప్రమ (నిర్దోషమైనది) ఏదో, ఆత్మప్రేరణచేత; అదే వారి అంతరంలో గుహలో నిహితమై ఉండి ప్రకాశించింది.
Word by Word
- बृहस्पते
- O BṛhaspatiNoun (proper/title)पुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot बृहस्पति- (प्रातिपदिक)
- प्रथमम्
- first; at firstAdjective (used adverbially)नपुंसकलिङ्ग; द्वितीया; एकवचन (क्रियाविशेषणवत्)Role कर्म (क्रियाविशेषण-रूपेण)Root प्रथम- (प्रातिपदिक)
- वाचः
- of speechNounस्त्रीलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root वाच्- (स्त्री; प्रातिपदिक)
- अग्रम्
- the foremost point; beginningNounनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot अग्र- (प्रातिपदिक)
- यत्
- whichPronoun (relative)नपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्म (यद्-सम्बन्धः)Root यद्- (सर्वनाम-प्रातिपदिक)
- प्र
- forth; forwardIndeclinable (preverb)उपसर्गः (एरति-धातोः सह)Root प्र (उपसर्ग)
- ऐरत्
- he set in motion; he impelledVerbलङ् (अनद्यतनभूत); प्रथमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot ईर्/इर् (धातु; ‘to set in motion, impel’)
- नामधेयम्
- a name; appellationNounनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot नामधेय- (प्रातिपदिक)
- दधानाः
- placing; bestowing; establishingParticipleपुंलिङ्ग; प्रथमा; बहुवचन; वर्तमानकालिकः (आत्मनेपद-प्रकृतिः)Role कर्तृ (कर्तरि कृदन्तः)Root धा (धातु) → दधाना- (वर्तमान कृदन्त, शतृ/शानच्)
- यत्
- that whichPronoun (relative)नपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचन (सन्दर्भे ‘that which’)Role कर्म/विषयRoot यद्- (सर्वनाम-प्रातिपदिक)
- एषाम्
- of these (people)Pronounपुं/नपुंसक; षष्ठी; बहुवचनRole सम्बन्ध (षष्ठी)Root एतद्- (सर्वनाम-प्रातिपदिक)
- श्रेष्ठम्
- the best (thing)Adjective (substantivized)नपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्म/विषयRoot श्रेष्ठ- (प्रातिपदिक)
- यत्
- that whichPronoun (relative)नपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्म/विषयRoot यद्- (सर्वनाम-प्रातिपदिक)
- अरिप्रम्
- free from harm/hostility; uninjured (lit. not ‘enemy-hurt’)Adjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole विषय (विशेषणम्)Root अरि- + प्रम- (प्रातिपदिक; बहुव्रीहि/तत्पुरुष-समासः)
- आसीत्
- wasVerbलङ् (अनद्यतनभूत); प्रथमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot अस् (धातु ‘to be’)
- प्रेणा
- by impulse; by promptingNounस्त्रीलिङ्ग; तृतीया; एकवचनRole करणRoot प्रेण- (प्रातिपदिक; ‘impulse, incitement, prompting’)
- तत्
- thatPronoun (demonstrative)नपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्म/विषयRoot तद्- (सर्वनाम-प्रातिपदिक)
- एषाम्
- of thesePronounपुं/नपुंसक; षष्ठी; बहुवचनRole सम्बन्ध (षष्ठी)Root एतद्- (सर्वनाम-प्रातिपदिक)
- निहितम्
- placed; deposited; hiddenParticipleनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्म/विषयRoot नि + धा (धातु) → निहित- (भूतकृदन्त, क्त)
- गुहाविः
- in the cave; within concealment (lit. ‘cave-enclosure’)Noun (compound)स्त्रीलिङ्ग; प्रथमा; एकवचन (पदपाठे ‘गुहाविः’)Role अधिकारण (स्थाने/अन्तः)Root गुहा + अवि/अव्? (प्रातिपदिक; समासः)
Sandhi Notes
- संहितापाठः: बृह॑स्पते प्रथ॒मं वा॒चो अग्रं॒ यत्प्रैर॑त नाम॒धेयं॒ दधा॑नाः । यदे॑षां॒ श्रेष्ठं॒ यद॑रि॒प्रमासी॑त्प्रे॒णा तदे॑षां॒ निहि॑तं॒ गुहा॒विः ॥ पदच्छेद (मुख्य-सन्धि-निर्णय): 1) यत्प्रैरत = यत् + प्र + ऐरत् (त् + प्र → त्प्र; प्र + ऐरत् संयोगः) 2) अरिप्रमासीत्त् = अरिप्रम् + आसीत् (म् + आ → मा; संहितायां ‘…मासी…’) 3) आसीत्प्रेणा = आसीत् + प्रेणा (त् + प्र → त्प्र) 4) तदे॑षाम् = तत् + एषाम् (त् + ए → दे; सन्धिः) अन्ये पदाः प्रायः असन्धिताः/स्वर-चिह्नयुक्ताः।
The meaning
Outer meaning
To Bṛhaspati: when they first set in motion the foremost front of Speech, establishing the Name, then what was best and flawless among them, by the soul’s impulse, was hidden in the cave and became manifest.
Inner meaning
This is a revelation about the birth of mantra and true speech. Bṛhaspati (brahmanaspati) is the lord of inspired utterance and vastness who opens the inner word. ‘Forefront of speech’ is the leading edge of consciousness where a new articulation forms. ‘Name’ (nāmadheya) is not mere label but the power to call and fix a truth in expression—speech that corresponds to the real (satya-vāk). The ‘best and flawless’ element is the pure intuitive word-movement arising from prena (the soul-breath/psychic impulse). It lies ‘hidden in the cave’—the heart’s secret recess (guha), the subconscient/inner chamber—until awakened and brought to manifestation. Thus authentic expression is a discovery: the word is found within and then made audible/active.
Universal truth
True language and true knowledge arise when inner silence and sincerity allow the soul’s impulse to shape expression. The highest truth is first concealed in the depths; it becomes effective in life when it is named—rightly articulated—under the guidance of inspired intelligence.
Themes
origin of speech, revelation, hidden knowledge, mantric power
The seer
- Lineage
- Aṅgirasa (traditional association of Bṛhaspati/Brahmanaspati hymns)
- Other hymns
- RV 4.50 (Bṛhaspati/Brahmanaspati hymn), RV 2.23 (Bṛhaspati hymn), RV 10.71 (Vāc hymn sequence)
Family tradition
Angirasas: seers of the Word, finders of hidden light in the cave; tradition of mantra-revelation and inner opening.
Significance
The rishi-impulse here is archetypal Angirasa: discovering the hidden truth in the cave and bringing it out through right speech—mantra as a vehicle of revelation.
The deity
- Devata
- Bṛhaspati (Brahmanaspati) presiding over Vāc
- Epithets
- brahmaṇaspati (lord of the word/prayer), bṛhat (vast), kavi (seer-poet, implied)
- Related deities
- Vāc, Agni, Indra, Sarasvatī
Cosmic role
Opens the path of inspired speech; establishes the true Name; releases hidden light/meaning from the cave.
Inner power
Illumined formulation: the capacity to translate intuition into exact speech that carries force (mantra-śakti).
In ritual
Where it is used
Mantra-theory context within Vedic recitation culture; used as reflective/teaching verse on the origin of sacred speech; could accompany brahman (priestly) functions in soma rites.
बृह॑स्पते प्रथ॒मं वा॒चो अग्रं॒ यत्प्रैर॑त नाम॒धेयं॒ दधा॑नाः । यदे॑षां॒ श्रेष्ठं॒ यद॑रि॒प्रमासी॑त्प्रे॒णा तदे॑षां॒ निहि॑तं॒ गुहा॒विः ॥
बृह॑स्पते । प्र॒थ॒मम् । वा॒चः । अग्र॑म् । यत् । प्र । ऐर॑त । ना॒म॒ऽधेय॑म् । दधा॑नाः । यत् । ए॒षा॒म् । श्रेष्ठ॑म् । यत् । अ॒रि॒प्रम् । आसी॑त् । प्रे॒णा । तत् । ए॒षा॒म् । निऽहि॑तम् । गुहा॑ । आ॒विः ॥
bṛhaspate | prathamam | vācaḥ | agram | yat | pra | airata | nāma-dheyam | dadhānāḥ | yat | eṣām | śreṣṭham | yat | aripram | āsīt | preṇā | tat | eṣām | ni-hitam | guhā | āviḥ
11
4 × 11; measured and expansive, suited to ‘vastness’ (bṛhat) themes
Grave, declarative, revelatory; carries a sense of unveiling.
Draws attention inward; supports contemplative listening for the ‘right word’ arising from depth.
- बृहस्पति (bṛhaspati)
- Literal: lord of the vast; lord of prayer. Symbolic: power of inspired intelligence that births true mantra and opens inner truth
- वाचः अग्रं (vāco agraṃ)
- Literal: the forefront/beginning of speech. Symbolic: the leading edge of consciousness where revelation becomes formulation
- नामधेयम् (nāmadheyaṃ)
- Literal: name-giving, designation. Symbolic: fixing a truth-power in sound; mantra as effective naming
- श्रेष्ठं (śreṣṭhaṃ)
- Literal: the best. Symbolic: the purest intuitive formulation, closest to satya
- अरिप्रम् (aripram)
- Literal: flawless, uninjured/undefiled. Symbolic: speech untouched by ego, distortion, or falsehood
- प्रेणा (preṇā)
- Literal: impulse/breath of life. Symbolic: psychic urge; soul-breath that initiates true expression
- गुहा (guhā)
- Literal: cave. Symbolic: secret heart (hr̥daya-guha); inner depth where truth is concealed
- आविः (āviḥ)
- Literal: manifest, visible. Symbolic: revelation—inner truth becoming conscious and communicable
Hymn on Vāc used for sanctifying speech and mantra; applicable to brahman-priestly functions and recitational consecration.
During moments emphasizing brahman (sacred formulation), correct naming, and inspired recitation.
Recitation as affirmation of satya-vāk; orienting the reciter to speak from the cave/heart.
Use before japa/chanting: sit quietly, feel the ‘cave of the heart’, and let speech arise from inner truth rather than mental noise.
Bṛhaspati (bṛhat ‘vast’ + pati ‘lord’); √īr (airata, 3pl. inj./aor. ‘they set in motion’); nāma-dheya ‘name-setting’ (√dhā ‘place’); guhā ‘cave’ as inner hiddenness (subconscient). Inner sense: Speech (Vāc) is a power of manifestation; true naming is revelation of essence; the ‘cave’ is the concealed plane where the true word is lodged until awakened.
Vāc (creative Word), nāma (name as essence-revelation), guhā (hidden truth within), satyam-ṛtam-bṛhat (implied by bṛhaspati/vast truth)
Right naming aligns sound with reality; speech becomes a carrier of ṛta.
Aripram (flawless) points to satya-vāk—speech that does not injure truth.
Cosmogony of speech: manifestation begins when the hidden truth is ‘named’ and brought from guha to āviḥ.
Mantra-vidyā trajectory leading toward Upaniṣadic vāc/brahman inquiry; compatible with integral yoga psychology of revelation.
Cave = heart-depth/subconscient store; breath = psychic impulse; manifestation = dawning of inner light into mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The first emergence of Speech and true Naming, hidden in the cave and made manifest. Mythically this echoes the Aṅgirasa pattern of discovering hidden light/knowledge; psychologically it is the revelation of the true word from the subconscient, enabling right expression that aligns with ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- nā́man ‘name’ is PIE *h₁nōmn̥ (cf. Latin nōmen, Greek ὄνομα, English name). √vid/word-knowledge complex is implicit; pati is PIE *pótis. The hymn’s focus on naming as world-ordering parallels IE traditions where ‘true name’ has performative power.
- What is the relationship between the Rishi and the Devata here?
- The seer addresses Bṛhaspati as the divine master of the Word, recalling the primordial act of setting speech in motion. The reciprocity is epistemic: invocation of Bṛhaspati awakens the hidden, flawless speech within (guhā → āviḥ), granting inspired utterance that can effect transformation.
Listen for the ‘forefront of speech’—the first subtle movement before words; allow the true name/insight to arise from the heart-cave.
anahata (heart-cave) and vishuddha (speech center)
4-4 breathing for 12 cycles; then pause in inner listening before any recitation.
Receptive intuition (inspired mind) with inner silence.
Do not force meaning. Hold a question lightly, rest attention in the heart, and let the ‘best and flawless’ formulation arise; speak only what feels ‘aripram’—undistorted and quiet.
Rigvedic accents as per śākala; keep careful rise-fall around ‘vā́co ágraṃ’.
Maintain contemplative pauses: after ‘vāco agraṃ’ and after ‘aripram āsīt’. Let ‘guhā’ be softer, ‘āviḥ’ slightly lifted.
bṛhaspate: vocalic ṛ; do not turn into ‘bri’, prathamaṃ: dental ‘th’ (not aspirated English ‘th’ sound), vāco: long ā; ‘c’ as ‘ch’ lightly, nāmadheyaṃ: clear ‘dh’ aspirate; avoid ‘d’ flattening, aripram: keep cluster ‘pr’ crisp, guhā: hard ‘g’; long ā
Quietly luminous, inward, with clear diction; avoid force.
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