Rig Veda 1.165.15: Mandala 1, Sukta 165, Mantra 15
Sukta 1.165
- Rishi
- Agastya Māna
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
एष वः स्तोमो मरुत इयं गीर्मान्दार्यस्य मान्यस्य कारोः । एषा यासीष्ट तन्वे वयां विद्यामेषं वृजनं जीरदानुम् ॥
eṣá vaḥ stómó maruta iyáṁ gī́r māndāryásya mā́nyasya kā́roḥ | eṣā́ yāsīṣṭa tanvé vayā́ṁ vidyā́meṣáṁ vṛ́janaṁ jī́ra-dānum ||
यह तुम्हारी स्तुति है, मरुत्स। यह गाना हमारी तरफ से है। इसको लेकर हमारे पास आओ। हम जानना चाहते हैं कि तुम कितने बलवान हो और कितनी जल्दी देते हो।
Word by Word
- एषः
- thisPronoun (Demonstrative)पुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (nominal predicate/subject) अव्यक्तRoot एतद् (सर्वनाम-प्रातिपदिक) → एष
- वः
- of you (your)Pronounषष्ठी, बहुवचनम् (enclitic genitive)Role Sampradāna/सम्बन्ध (possessor: ‘of you’)Root युष्मद् (सर्वनाम)
- स्तोमः
- hymn of praiseNounपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (nominal predicate with एषः)Root स्तोम (प्रातिपदिक)
- मरुतः
- O MarutsNounपुंलिङ्गः, सम्बोधन, बहुवचनम्Role सम्बोधन (address)Root मरुत् (प्रातिपदिक)
- इयम्
- thisPronoun (Demonstrative)स्त्रीलिङ्गः, प्रथमा, एकवचनम्Role Kartā (nominal predicate/subject) अव्यक्तRoot इदम् (सर्वनाम-प्रातिपदिक)
- गीः
- song, hymnNounस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role Kartā (apposition to इयम्)Root गीर्/गी (प्रातिपदिक; RV ‘गीः’)
- मान्दार्यस्य
- of the gladdening/joy-giving oneAdjective (genitive dependent)पुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (genitive: ‘of …’)Root मान्दार्य (प्रातिपदिक; adj.)
- मान्यस्य
- of the honoured, venerableAdjectiveपुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (genitive qualifier)Root मान्य (प्रातिपदिक; adj. from √मन् ‘to think/honour’)
- कारोः
- of the poet (bard)Nounपुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (genitive: ‘of the poet/singer’)Root कारु (प्रातिपदिक)
- एषा
- this (she/it)Pronoun (Demonstrative)स्त्रीलिङ्गः, प्रथमा, एकवचनम्Role Kartā (subject of यासीष्ट)Root एतद् (सर्वनाम-प्रातिपदिक) → एषा
- यासीष्ट
- has gone / wentVerbलुङ् (aorist), परस्मैपदम्, 3 पुरुषः, एकवचनम्Role Kriyā (finite verb); Kartā = एषाRoot √या (गत्यर्थ)
- तन्वे
- to the body; for oneselfNounस्त्रीलिङ्गः, चतुर्थी, एकवचनम्Role Sampradāna (to/for the body, i.e., for oneself)Root तनू (प्रातिपदिक)
- वयाम्
- weaving/work (craft), preparationNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role Karma (object of implied ‘to weave/prepare’; here as goal/result)Root वय (प्रातिपदिक; ‘weaving/working, art’)
- विद्याम
- may we know / may we findVerbविधिलिङ्/आशीर्लिङ् (optative), परस्मैपदम्, 1 पुरुषः, बहुवचनम्Role Kriyā (finite verb); Kartā = (वयम्) impliedRoot √विद् (ज्ञाने) → विद्याम्
- एषम्
- thisPronoun (Demonstrative)पुंलिङ्गः, द्वितीया, एकवचनम्Role Karma (object of विद्याम)Root एतद् (सर्वनाम-प्रातिपदिक) → एष
- वृजनम्
- host, troop; (also) enclosure/settlementNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role Karma (in apposition to एषम्)Root वृजन (प्रातिपदिक)
- जीरदानुम्
- having swift/strong gifts (liberal giver); with quick bountyAdjectiveपुंलिङ्गः, द्वितीया, एकवचनम् (qualifying एषम्/वृजनम्)Role Karma (adjectival qualifier of the object)Root जीरदानु (प्रातिपदिक; bahuvrīhi/tatpuruṣa adj.)
Sandhi Notes
- पदच्छेदः (sandhi-resolved): एषः वः स्तोमः मरुतः | इयम् गीः मान्दार्यस्य मान्यस्य कारोः | एषा यासीष्ट तन्वे वयाम् | विद्याम एषम् वृजनम् जीरदानुम् || प्रमुख-सन्धयः: (1) एष वः → एषः वः (visarga restoration)
- (2) स्तोमो मरुत → स्तोमः मरुतः (nom. sg + voc. pl; visarga restored)
- (3) गीर्मा॑न्दा॒र्यस्य → गीः मान्दार्यस्य (final -ः + initial m-)
- (4) विद्यामे॒षम् → विद्याम एषम् (m-sandhi)
The meaning
Outer meaning
This is your chant, O Maruts; this is the song of the praiser, the worthy Māndārya. Come with this to our embodied being, so that we may know this vigorous host, swift-giving, this plenitude of force.
Inner meaning
The mantra identifies itself as a living bridge: stoma/gīr is the vibratory vehicle by which the Maruts can enter the ‘tanū’—the embodied being. The aim is vidyāma—true knowing by direct contact—of iṣam vṛjanam: the vigorous multitude of energies, and jīradānum: swift in giving (rapid bestowal of force/aid). In Aurobindonian terms, the hymn calls the Life-forces to become conscious allies, bringing plenitude of energy under the guidance of the soul’s aspiration rather than under desire.
Universal truth
Sacred speech is an entry-point for higher energies into the body-life. When invoked rightly, power becomes knowable, usable, and generously available for right action.
Themes
invitation and arrival, swift bestowal, realization of divine host
The seer
- Rishi
- Agastya Māna (with self-referential mention of Māndārya as the singer-identifier within the hymn)
- Lineage
- Agastya (Āgastya) lineage (traditional)
- Other hymns
- RV 1.165, RV 1.166
Family tradition
The hymn frames the poet as a ‘kāru’—one who crafts mantra to mediate descent into embodied life.
Significance
Shows the Vedic method: mantra as a technology to bring cosmic powers into the body for transformation and right action.
The deity
- Devata
- Maruts
- Epithets
- vṛjanam (host), jīradānum (swift-giving, as a described quality)
- Related deities
- Indra, Agni, Soma
Cosmic role
They bring plenitude of force and organized dynamism; they are the ‘troop’ of transformation.
Inner power
Embodied energization—making the life-force abundant, swift, and serviceable to aspiration.
In ritual
Where it is used
Marut-stotra context; hymn as offering of praise to invite presence and force.
ए॒ष व॒: स्तोमो॑ मरुत इ॒यं गीर्मा॑न्दा॒र्यस्य॑ मा॒न्यस्य॑ का॒रोः । एषा या॑सीष्ट त॒न्वे॑ व॒यां वि॒द्यामे॒षं वृ॒जनं॑ जी॒रदा॑नुम् ॥
ए॒षः । वः॒ । स्तोमः॑ । म॒रु॒तः॒ । इ॒यम् । गीः । मा॒न्दा॒र्यस्य॑ । मा॒न्यस्य॑ । का॒रोः । आ । इ॒षा । या॒सी॒ष्ट॒ । त॒न्वे॑ । व॒याम् । वि॒द्याम॑ । इ॒षम् । वृ॒जन॑म् । जी॒रऽदा॑नुम् ॥
eṣaḥ | vaḥ | stomaḥ | marutaḥ | iyam | gīḥ | māndāryasya | mānyasya | kāroḥ | ā | iṣā | yāsīṣṭa | tanve | vayām | vidyāma | iṣam | vṛjanam | jīra-dānum
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4 x ~11
Self-affirming and invitational; strong cadence suited to ‘come’ (yāsīṣṭa) and ‘know’ (vidyāma).
Grounds energy into the body; listener feels a ‘descent’ of strength and a readiness for action.
- स्तोमः (stomaḥ)
- Literal: hymn, chant. Symbolic: structured vibration that calls and organizes force
- गीः (gīḥ)
- Literal: song, utterance. Symbolic: inspired speech-current (vāc) carrying consciousness
- तन्वे (tanve)
- Literal: to the body, to the embodied being. Symbolic: descent into the physical-vital instrument
- विद्याम (vidyāma)
- Literal: may we know. Symbolic: experiential knowledge through contact and realization
- इषम् (iṣam)
- Literal: impulsion, strength. Symbolic: divine life-energy for progress
- वृजनम् (vṛjanam)
- Literal: host, multitude. Symbolic: collective powers/energies in ordered formation
- जीरदानुम् (jīradānum)
- Literal: swift-giving. Symbolic: rapid response of force when alignment is achieved
Concluding invitation to the Maruts to come with iṣ (impulsion) and grant swift gifts; used as a welcoming/closing refrain in Marut praise during Soma rites.
When invoking strength, swift support, and collective harmony of energies.
Chanting as an offering; may accompany oblations symbolizing the ‘song’ as gift.
Chant before physical practice (āsana, walking meditation) to invite conscious energy into the body and reduce tamas/lethargy.
vidyāma from √vid 'know' indicates experiential finding. vṛjana- denotes a band/host (often Marut troop); psychologically the gathered energies. dā́nu- 'giving' relates to √dā 'give' (PIE *deh₃-). jīrá 'swift' conveys rapid efficacy of divine bestowal.
knowledge as realization (vidyāma), iṣ as energizing grace, embodiment (tanū) as field of sādhanā
The ‘host’ is to be known as ordered force, not chaotic impulse—energies aligned to Ṛta.
Vid-yāma: knowledge as truth-contact rather than belief.
Descent of force into embodiment through mantra.
Integral yoga-compatible Vedic psychology: embodiment as field of divine working.
Storm-host = mobilized prāṇa; sound/chant = carrier-wave for descent into the physical.
- What is the primary Vedic 'mythologem' present in this verse?
- The welcoming of the Marut host and request for experiential knowing: the hymn itself is offered as a vehicle for their arrival, so the seeker may 'know' the vṛjana and receive swift gifts. Inner sense: mantra invites energies into embodiment, enabling realization and rapid progress.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid (know) from PIE *weyd- again ties knowing to direct seeing/realization. √dā (give) from PIE *deh₃- underlies the gift-economy typical of IE hymnic exchange—praise for bestowal.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers an explicitly self-identified song and requests not abstract rewards but the presence and recognizable force of the Maruts in the body (tanū). The relationship is pedagogical and transformative: the gods come so the human may know and become.
Feel mantra-vibration entering the body; invite organized energy (Marut-host) to become conscious and helpful.
Maṇipūra (power) and Anāhata (harmonized force)
Chant with slightly stronger exhale; brief pause after each pāda to feel ‘settling’ into the torso.
Energized embodiment with inner order.
After chanting, scan the body for areas of dullness; imagine the Marut-host filling them with bright, disciplined force—swift but not restless.
Let the demonstratives ‘eṣa/eṣā’ be clear but not over-accented; keep Vedic accent fidelity.
Strong pāda-end cadence; articulate ‘yāsīṣṭa’ distinctly as the invitation pivot.
(māndāryasya): long ā; retroflex ‘ṇḍ’ cluster, (yāsīṣṭa): long ā; ‘ṣṭ’ cluster crisp, (vṛjanam): vocalic ṛ; ‘j’ soft-palatal
Full, confident, slightly martial; keep clarity over volume.
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