Rig Veda 10.77.5: Mandala 10, Sukta 77, Mantra 5
Sukta 10.77
यूयं धूर्षु प्रयुजो न रश्मिभिर्ज्योतिष्मन्तो न भासा व्युष्टिषु । श्येनासो न स्वयशसो रिशादसः प्रवासो न प्रसितासः परिप्रुषः ॥
yūyáṃ dhū́rṣu pra-yújo ná raśmíbhir jyótiṣmanto ná bhā́sā vyùṣṭiṣu | śyenā́so ná svayáśaso riśā́dasaḥ pravā́so ná pra-sitāsaḥ pari-prúṣaḥ ||
मरुत देवता गाड़ी में जुड़े हैं, जैसे सूरज की किरण होती है। सुबह की रोशनी में चमकते हैं। बाज़ की तरह तेज़ हैं, अपनी शान खुद बनाते हैं। बुराई को खा जाते हैं। दूर तक जाते हैं, अपना काम करते हैं। अपनी बारिश चारों तरफ बहा देते हैं।
Marut praise emphasizing their luminous, swift, and protective action at the ‘dawns’—moments of opening in the rite and consciousness.
Harnessed energies (yuj) as yoga-discipline, Protection by removal of harm, Dawn as awakening of consciousness
Maruts represent right, forceful movement that restores order by breaking coverers and distributing the ‘waters’.
Truth-light expressed as rays in the dawns—illumination guiding action.
Release and distribution—showers/waters as creative outflow once obstruction is removed.
Proto-yogic/Vedantic psychological symbolism (Sri Aurobindo line): deities as powers of consciousness.
dawn (vyuṣṭi)
Dawn = awakening; rays = thoughts of light; falcon = swift ascent of will; showers = descent of force/refreshment.
- What is the primary Vedic 'mythologem' present in this verse?
- The Maruts as radiant, harnessed rays and falcons who scatter showers: mythically storm-light and swift flight; psychologically disciplined energies that seize and carry the awakening, removing harm and distributing force through the whole being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The yoking motif (√yuj) is deeply Indo-European (Latin iugum ‘yoke’), here applied to inner energies. Dawn imagery (√uṣ) is likewise an Indo-European poetic staple, indexing awakening and renewal.
- What is the relationship between the Rishi and the Devata here?
- By naming them ‘yoked’ and ‘luminous in the dawns’, the rishi aligns human discipline with divine movement; the hymn functions as an invitation for these powers to act as protectors and distributors of awakened force in the sacrificer.
Harnessing life-energy to aspiration: feel the breath as ‘rays’ guided by inner will; invoke protective clarity that consumes harmful impulses.
Anāhata to Viśuddha axis (breath-force rising into clear expression)
Moderate kapalabhāti-like cleansing (gentle) followed by steady ujjāyī; synchronize recitation with exhale to ‘scatter showers’.
Activated, luminous vigilance (tapas with clarity).
Before chanting, set intention: ‘Let my energies be yoked to truth.’ While chanting, visualize dawn-light spreading through the nerves; after chanting, sit and feel a cool, pervasive descent (paripruṣaḥ).
Use standard Rigvedic accenting as per śākhā; key udātta on principal vocatives/verbs; maintain svarita falls on combined accents (exact svara requires pada-svara notation).
Lift the voice slightly on udātta syllables; avoid flattening compounds like jyotiṣmanto; keep caesura after first pāda for Triṣṭubh swing.
: retroflex (dhūrṣu), not dental, : pronounce vyuṣ- with clear ‘uṣ’, : ‘śye’ as palatal ś + ye, : short i in ri-, and ‘śā’ long ā
Clear, forward, slightly forceful; avoid shouting—aim for bright resonance.
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