Rig Veda 10.79.2: Mandala 10, Sukta 79, Mantra 2
Sukta 10.79
- Devata
- Agni, with implicit cosmic functions of vision and sacrifice
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
गुहा शिरो निहितमृधगक्षी असिन्वन्नत्ति जिह्वया वनानि । अत्राण्यस्मै पड्भिः सं भरन्त्युत्तानहस्ता नमसाधि विक्षु ॥
guhā́ śíro níhitaṁ ṛ́dhag akṣī́ ásinvan atti jihváyā vánāni | átrāṇy asmai paṭ-bhíḥ sáṁ bharanty uttānā́-hastā námasā́ ádhi vikṣú ||
గుహ (రహస్య గుహ) లో శిరస్ (శిరస్సు) నిహితమై ఉంది; రెండు నేత్రాలు వేరువేరుగా స్థితమై ఉన్నాయి. బయటికి ఒత్తబడకపోయినా, అతడు తన జిహ్వతో వనాలను భక్షిస్తాడు. అతనికోసం ప్రజలు తమ పాదాలతో అర్ఘ్య/హవిర్ద్రవ్యాన్ని సమీకరిస్తారు; చేతులు పైకెత్తి నమస్కారంతో కులాలలో (విక్షు) అతనిని స్థాపిస్తారు.
Word by Word
- गुहायाम्
- in the cave, in concealmentNounस्त्रीलिङ्ग; सप्तमी एकवचनRole अधिकारणRoot गुहा- (प्रातिपदिक)
- शिरः
- headNounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole कर्म (निहितम् इति सह)Root शिरस्- (प्रातिपदिक)
- निहितम्
- placed, deposited, hiddenParticipleभूतकर्मणि कृदन्त (क्त); नपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचनRole विशेषण (शिरः) / कर्मणि भावRoot √धा (नि- + धा) → निहित (कृदन्त)
- ऋधक्
- apart, separatelyIndeclinableअव्ययRole क्रियाविशेषणRoot ऋधक् (अव्यय)
- अक्षी
- (two) eyesNounनपुंसकलिङ्ग; द्विवचन (प्रथमा/द्वितीया)Role कर्म (निहितम् इति सह) / समुच्चितम्Root अक्षि- (प्रातिपदिक)
- असि
- you areVerbलट्; मध्यमपुरुष; एकवचनRole सम्बन्ध/अस्तित्व (copula)Root √अस् (भू) (धातु)
- असिन्वन्
- not pressing out, not extracting (unpressed)Adjective (neg.)पुंलिङ्ग; प्रथमा एकवचन (सम्बोधन/प्रथमा-रूपेण)Role कर्ता (अत्ति इत्यस्य) / विशेष्य-सम्बन्धRoot √सिव्/√स्यू (असि-न्वन् इति नकारान्त-विशेषण; न-प्रत्ययेन) / वैदिक रूप
- अत्ति
- eats, devoursVerbलट्; प्रथमपुरुष; एकवचनRole कर्ता (असिन्वन्) + कर्म (वनानि)Root √अद् (धातु)
- जिह्वया
- with the tongueNounस्त्रीलिङ्ग; तृतीया एकवचनRole करणRoot जिह्वा- (प्रातिपदिक)
- वनानि
- woods, forests, treesNounनपुंसकलिङ्ग; द्वितीया बहुवचनRole कर्मRoot वन- (प्रातिपदिक)
- अत्र
- hereIndeclinableअव्ययRole अधिकारण (देश)Root अत्र (अव्यय)
- अण्यः
- another (one)Pronoun/Adjectiveपुंलिङ्ग; प्रथमा एकवचनRole कर्ता (संभरन्ति इत्यस्य)Root अन्य- (प्रातिपदिक)
- अस्मै
- to himPronounपुंलिङ्ग; चतुर्थी एकवचनRole सम्प्रदानRoot इदम्- (सर्वनाम; अस्मद्-सम्बद्ध दैक्तिक)
- पद्भिः
- with (their) feetNounनपुंसकलिङ्ग; तृतीया बहुवचनRole करणRoot पद्- (प्रातिपदिक)
- सम्
- together, completelyIndeclinableउपसर्गRole क्रियाविशेषण (भरन्ति)Root सम् (उपसर्ग/अव्यय)
- भरन्ति
- they bring, they carryVerbलट्; प्रथमपुरुष; बहुवचनRole क्रिया (कर्ता: अण्यः; सम्प्रदान: अस्मै)Root √भृ (धातु)
- उत्
- up, upwardIndeclinableउपसर्गRole क्रियाविशेषण (आधि/नमसा इत्यादि सह)Root उत् (उपसर्ग/अव्यय)
- तानहस्ताः
- with outstretched handsAdjective (compound)पुंलिङ्ग; प्रथमा बहुवचन; कर्मधारय/बहुव्रीहि-प्रायRole कर्ता (नमसा… इत्यस्य; वि॒क्षु इत्यत्र)Root तान- (प्रातिपदिक) + हस्त- (प्रातिपदिक)
- नमसा
- with reverence, with homageNounनपुंसकलिङ्ग; तृतीया एकवचनRole करणRoot नमस्- (प्रातिपदिक)
- अधि
- upon, overIndeclinableउपसर्ग/अव्ययRole अधिकारण/उपपद-सम्बन्धRoot अधि (उपसर्ग/अव्यय)
- विक्षु
- among the clans/settlementsNounस्त्रीलिङ्ग; सप्तमी बहुवचनRole अधिकारणRoot विश्- (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): गुहा॒ → गुहायाम् (सप्तमी)
- शिरो॒ → शिरः
- निहि॑तम् + ऋध॑क् + अ॒क्षी → निहितम् ऋधक् अक्षी
- असि॑न्वन् (वैदिक विशेषण) + अत्ति
- जि॒ह्वया॒
- अत्रा॑ → अत्र
- अ॒ण्यः + अस्मै
- प॒ड्भिः → पद्भिः
- सं → सम्
- भरन्ति
- उत्ता॒नह॑स्ता॒ः → तानहस्ताः (उत्-तान-हस्ताः)
- नम॒सा + अधि
- वि॒क्षु।
The meaning
Outer meaning
In the secret cave the head is placed, and the two eyes are set apart. Not being pressed outward, he yet eats the forests with his tongue. For him, the peoples, hands lifted in adoration, gather together the offerings with their steps and establish them among the clans.
Inner meaning
In the hidden cave of the subconscient (guhā) lies the ‘head’—the summit-seed of awakened consciousness. The ‘two eyes set apart’ are the differentiated dual vision (inner/outer; truth/appearance; knowledge in two powers). The inner Agni, not forced by external pressure (asinvan), spontaneously consumes the ‘forests’—the tangled growths of ignorance, habit, and desire—by the discerning tongue (jihvā: flame-tongue as discrimination and mantra). The human collectivity (vikṣu) with uplifted hands (aspiration) gathers offerings (atraṇi) through their ‘steps’ (padbhiḥ: progressive practice) and establishes the divine working in life.
Universal truth
The highest potential is hidden within the depths; when awakened, it naturally burns confusion and transforms life. Progress requires both aspiration (uplifted hands) and steady practice (steps) to offer experience into the inner fire.
Themes
Hidden Agni in the cave, Inner awakening and differentiation of vision, Transformation of obscurity, Consecration of collective life to yajña
The seer
- Other hymns
- Rig Veda 10.79.1-4 (cave/hidden fire sequence), RV 3.1 (Agni hidden in beings; thematic parallel)
Significance
A classic ‘hidden Agni’ revelation: the rishi discloses the yogic secret that the divine Will is concealed in the depths and must be served by aspiration and steady offering.
The deity
- Devata
- Agni (inner Fire)
- Epithets
- guhā-hita (hidden in the cave, implied), jihvāvat (tongued/flame-tongued, implied), atti vanāni (devourer of forests)
- Related deities
- Bṛhaspati (word that opens the cave), Indra (illumined mind), Soma (delight released after purification)
Cosmic role
Fire hidden in wood, brought out by friction; cosmic transformer that turns the dense to the subtle.
Inner power
Discernment + will that consumes ignorance-formations and establishes the sacrifice in daily life.
In ritual
Where it is used
Agnyādhāna/Agnihotra themes (hidden fire brought forth); also contemplative recitation for inner sacrifice
गुहा॒ शिरो॒ निहि॑त॒मृध॑ग॒क्षी असि॑न्वन्नत्ति जि॒ह्वया॒ वना॑नि । अत्रा॑ण्यस्मै प॒ड्भिः सं भ॑रन्त्युत्ता॒नह॑स्ता॒ नम॒साधि॑ वि॒क्षु ॥
गुहा॑ । शिरः॑ । निऽहि॑तम् । ऋध॑क् । अ॒क्षी इति॑ । असि॑न्वन् । अ॒त्ति॒ । जि॒ह्वया॑ । वना॑नि । अत्रा॑णि । अ॒स्मै॒ । प॒ट्ऽभिः । सम् । भ॒र॒न्ति॒ । उ॒त्ता॒नऽह॑स्ताः । नम॑सा । अधि॑ । वि॒क्षु ॥
guhā | śiraḥ | ni-hitam | ṛdhak | akṣī iti | asinvan | atti | jihvayā | vanāni | atrāṇi | asmai | paṭ-bhiḥ | sam | bharanti | uttāna-hastāḥ | namasā | adhi | vikṣu
44
4 pādas of ~11 syllables; strong mid-line caesura typical of Triṣṭubh
Mystic and incisive; alternates secret imagery with decisive action verbs (atti, bharanti).
Draws attention inward (guhā), then energizes resolve to offer and purify.
- guhā
- Literal: cave, hidden place. Symbolic: subconscient depth; secret inner chamber where the divine spark is concealed
- śiraḥ nihitam
- Literal: head placed/hidden. Symbolic: seed of higher consciousness lodged within matter-life
- ṛdhag akṣī
- Literal: two eyes set apart. Symbolic: dual vision/discernment; separated powers of seeing (inner and outer)
- asinvan
- Literal: not pressed/impelled (not ‘pressed out’). Symbolic: spontaneous inner action, not driven by outer compulsion
- jihvayā
- Literal: with the tongue. Symbolic: flame-tongue of discrimination; mantra-power that consumes falsehood
- vanāni
- Literal: forests/woods. Symbolic: dense growths of ignorance, habitual formations, subconscient tangles
- uttānahastāḥ
- Literal: with hands uplifted. Symbolic: aspiration, surrender, receptivity
- paḍbhiḥ
- Literal: with steps/feet. Symbolic: disciplined practice; progressive stages of the path
- atraṇi
- Literal: offerings/oblations. Symbolic: life-movements, works, experiences offered for transformation
General Agni-hotra/sacrificial imagery: establishing offerings ‘among the clans’; applicable as a contemplative verse for kindling the inner Agni and consecrating communal life (viś/vikṣu) to the yajña.
At fire-kindling contexts or hymnic praise of Agni’s hidden presence
Recitation while establishing or tending fire; symbolically ‘placing the head’ and ‘kindling the tongue’ of Agni through offerings.
Guided meditation on the ‘cave of the heart/subconscient’: locate the inner flame, then offer one ‘forest’ (habit) to be consumed.
Key roots/forms: (1) guhā́ ‘cave’ from √guh ‘to hide, cover’ → hidden seat of the Fire. (2) ní-hitam: ni- + √dhā ‘to place’ (PPP) → ‘set inward’. (3) akṣī́ ‘two eyes’ (dual of akṣi) from √akṣ/ak ‘to see’ → dualised vision. (4) atti from √ad ‘to eat’ → Agni as assimilator/consumer. (5) jihváyā ‘by the tongue’ (instr.) → flame-tongue; also ‘speech’ as discriminative power. (6) vánāni ‘forests’ (pl.) often denotes dense growths; symbolically the thickets of tamas/avidyā. (7) bharanti from √bhṛ ‘to bear, bring’ → collecting sacrificial materials/energies. (8) namasā from namas ‘obeisance’ related to √nam ‘to bend’ → inner submission enabling ascent.
R̥ta (right order) implied through ‘sam bharanti’ (integration) and ‘adhi’ (establishment), inner sacrifice (yajña) as psychological process, dual vision (inner/outer seeing)
The sacrifice becomes stable in the ‘clans’ (parts of being) when actions align to ṛta through conscious offering.
True vision (two eyes) separates truth from mixture.
Fire latent in matter; evolution by unveiling what is hidden.
Yogic psychology; anticipates Upaniṣadic ‘guhā’ (cave of the heart) doctrine.
Subconscient cave holds the spark; dual discernment awakens; mantra-discrimination burns dense formations; practice and aspiration supply offerings.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘hidden Fire in the cave’ mythologem: Agni concealed in guhā, discovered/served by the human collectivity. The consuming of ‘forests’ signifies the Fire’s power to burn through dense formations (outer fuel; inner thickets of ignorance), while the uplifted hands and gathered offerings portray the yajña as the human response that establishes the divine working within society (vikṣu).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ad ‘to eat’ (atti) continues PIE *h₁ed- ‘eat’ (cf. Latin edō, English eat). √bhṛ ‘to bear/bring’ (bharanti) reflects PIE *bʰer- ‘carry’ (cf. English bear, Greek pherō). These inherited verbal roots support the archaic Indo-European poetic idiom where the divine fire ‘eats’ and the worshippers ‘bear’ offerings—semantic fields shared across IE ritual language.
- What is the relationship between the Rishi and the Devata here?
- The verse frames reciprocity: Agni works inwardly (self-sustained, ‘asinvan’) to consume obscurity and open vision; in return, the human agents (‘uttānā-hastāḥ’) gather and establish offerings stepwise (‘paṭ-bhiḥ … adhi vikṣu’). The rishi’s standpoint is that surrender (namas) and ordered effort (steps) allow the Devatā’s transformative intelligence (jihvā) to act effectively within the clans of the being.
Enter the inner cave; awaken the ‘head’ (higher attention) and the ‘two eyes’ (discernment).
Anāhata (cave of the heart) to Ājñā (two eyes/vision)
Nādī-śodhana (alternate nostril) 6 rounds to ‘separate the two eyes’ (clarify dual currents), then silent offering on exhale into the heart-flame.
Inwardness with clear discrimination and purifying warmth.
Choose one recurring ‘forest’ (habit pattern). On each exhale, offer it into the heart-flame with the phrase ‘atti jihvayā vanāni’; end by feeling the being ‘established’ (adhi) in a quieter order.
Mixed Vedic accents; exact svara requires the śākhā’s marked text.
Pause lightly after guhā śiro nihitam; keep ṛdhag akṣī crisp; emphasize atti jihvayā vanāni; keep uttānahastāḥ flowing as one unit.
guhā: aspirate gh? (here g-), keep u short, long ā, śiraḥ: visarga lightly before consonant, ṛdhag: vocalic ṛ clear; dh soft aspirate, akṣī: kṣ cluster clean, long ī, jihvayā: jih-va-yā, keep hv conjunct clear, uttānahastāḥ: double tt, long ā in nā
Low, inward, with a steady ‘flame-like’ intensity.
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