Rig Veda 8.13.28: Mandala 8, Sukta 13, Mantra 28
Sukta 8.13
- Devata
- Indra with associated Rudras/Maruts
- Chandas
- Likely Trishtubh/Jagatī-family
- Rasa
- Vira (heroism) and Adbhuta (wonder)
अभि स्वरन्तु ये तव रुद्रासः सक्षत श्रियम् । उतो मरुत्वतीर्विशो अभि प्रयः ॥
abhí svàrantu yé táva rudrā́saḥ sákṣata śríyam | utó marútvatīr víśo abhí práyaḥ ||
जो रुद्र तुम्हारे हैं, वो सब लाइट की तरफ जाएँ। वो चमक पाएँ। मरुत भाग वाले लोग भी आगे बढ़ें। यह सब पूजा की ताकत के लिए आगे बढ़ रहे हैं।
Word by Word
- अभि
- towards, uponIndeclinableउपसर्ग/अव्यय; गत्यर्थे/अभिमुख्येRoot अभि (उपसर्ग/अव्यय)
- स्वरन्तु
- let (them) sound/singVerbलोट् (आज्ञार्थे), परस्मैपदम्, 3 पुरुषः, बहुवचनम्Root √स्वर् (स्वरति ‘ध्वनति/गायति’)
- ये
- who (those who)Pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- तव
- of you, yourPronounषष्ठी, एकवचनम्Role सम्बन्ध (genitive)Root युष्मद् (त्वद्-आदेशः)
- रुद्रासः
- Rudras (storm-gods)Nounपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (ये … रुद्रासः) / संबोधन-सम्बन्धः (तव)Root रुद्र (प्रातिपदिक)
- सक्षत
- may (they) attain / be able to winVerbलोट् (आज्ञार्थे), परस्मैपदम्, 3 पुरुषः, बहुवचनम्Root √सह्/√सक्ष् (सक्षति ‘समर्थो भवति/प्राप्नोति’)
- श्रियम्
- splendour, prosperityNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot श्री (स्त्रीलिङ्ग-प्रातिपदिक)
- उतो
- and alsoIndeclinableसमुच्चय/अपि-अर्थे निपातःRoot उत (अव्यय) + उ (निपात)
- मरुत्वतीः
- Marut-filled / accompanied by the MarutsAdjectiveस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role Karma (विशः इति विशेष्यस्य)Root मरुत्वत् (विशेषण-प्रातिपदिक; ‘मरुत्-युक्त’)
- विशः
- clans, peoplesNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot विश् (स्त्रीलिङ्ग-प्रातिपदिक; ‘जनाः/कुलानि’)
- अभि
- towards, uponIndeclinableउपसर्ग/अव्यय; अभिमुख्येRoot अभि (उपसर्ग/अव्यय)
- प्रयः
- refreshment, offering (nourishing gift)Nounनपुंसकलिङ्गः, द्वितीया, एकवचनम् (वैदिके -अस्-स्तेम्; रूपम् ‘प्रयः’)Role KarmaRoot प्रयस् (नपुंसकलिङ्ग-प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: अभि | स्वरन्तु | ये | तव | रुद्रासः | सक्षत | श्रियम् | उतो | मरुत्वतीः | विशः | अभि | प्रयः । 1) ‘रुद्रास॑:’ = रुद्रासः (विसर्गः पदान्ते)
- 2) ‘उ॒तो’ निपातसमुच्चयः (उत + उ)
- 3) ‘मरुत्व॑ती॒र्विशो॑’ संहितायां र्-आगमः/विसर्गलोपः: मरुत्वतीः + विशः (पदान्त ‘ईः’ + आरम्भ ‘व’)
- 4) ‘प्रय॑:’ = प्रयः (वैदिकं नपुंसक-प्रातिपदिक ‘प्रयस्’ द्वितीया एकवचनम्)
The meaning
Outer meaning
A call that Indra’s Rudra-powers should resound toward the light and win splendour; and that the Marut-filled peoples should press forward with the offering-force.
Inner meaning
The Rudras (storm-powers of intense purification) are invoked as Indra’s own dynamic energies to vibrate toward svar (the illumined plane). Their “resounding” is the awakening of forceful aspiration and cathartic truth-movements in the being. Winning śrī is the acquisition of luminous harmony, right enjoyment, and victorious beauty in the inner life. The “Marut-possessing peoples” are the many currents of our nature (thought, life, sense, will) when they accept the guidance of the Maruts—impulses of inspired Force that drive progress. They press toward prayaḥ: the forward-moving offering/substance of the sacrifice—our energies consciously given to the Divine for transformation.
Universal truth
Spiritual progress requires both illumination (movement toward the Light) and purified force (energetic powers disciplined into a collective march). When the inner storm-powers are allied to the illumined Mind, splendour and right harmony emerge, and the whole nature advances as one offering.
Themes
Marut-aid, Rudra-force, Ascent to Svar, Winning splendor (śrī)
The seer
- Rishi
- Kāṇva tradition (probable); specific rishi not securely identified from the verse alone
- Lineage
- Kāṇva (probable)
- Other hymns
- Rig Veda 8.13 (hymn context), Rig Veda 8.12–8.14 (adjacent Indra hymns, Kāṇva milieu)
Family tradition
Book 8 contains many Kāṇva hymns; 8.13 is commonly placed in Kāṇva/Pragātha collections addressed to Indra.
Significance
The seer-voice here emphasizes collective harmonization of forces: fierce purifiers (Rudras) and impelling inspirers (Maruts) made instruments of the illumined Mind (Indra) to win śrī—integral spiritual prosperity.
The deity
- Devata
- Indra (with Rudras/Maruts as allied powers)
- Epithets
- Śatakratu (implied in hymn sequence), Vṛtrahan (implied Indra-function), Maghavan (giver of plenitude; contextual)
- Related deities
- Rudra(s), Maruts, Agni (as sacrificial leader, implicit in yajña dynamics), Soma (as delight/force of offering, in nearby verses)
Cosmic role
Indra is the breaker of the Coverer and establisher of the luminous world-order; he leads the ascent to svar and distributes the riches of light.
Inner power
The illumined Mind-force that commands energetic purifications (Rudras) and inspired impulsions (Maruts), organizing the being toward victorious harmony (śrī).
In ritual
Where it is used
Indra-soma praise within Soma-yajña sequences (general Indra-stotra usage)
अ॒भि स्व॑रन्तु॒ ये तव॑ रु॒द्रास॑: सक्षत॒ श्रिय॑म् । उ॒तो म॒रुत्व॑ती॒र्विशो॑ अ॒भि प्रय॑: ॥
अ॒भि । स्व॒र॒न्तु॒ । ये । तव॑ । रु॒द्रासः॑ । स॒क्ष॒त॒ । श्रिय॑म् । उ॒तो इति॑ । म॒रुत्व॑तीः । विशः॑ । अ॒भि । प्रयः॑ ॥
abhi | svarantu | ye | tava | rudrāsaḥ | sakṣata | śriyam | uto iti | marutvatīḥ | viśaḥ | abhi | prayaḥ
Trishtubh (probable; Indra hymns in Book 8 frequently use Triṣṭubh; exact scansion requires full pada syllable count with sandhi)
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4 pādas × ~11 syllables (approx.)
Driving and martial, with forward thrust suitable for invocation and collective movement.
Energizes aspiration and gathers scattered energies into a single upward surge toward illumination.
- रुद्रासः (rudrāsaḥ)
- Literal: Rudras, fierce storm-deities. Symbolic: Purifying, forceful powers that break resistances and cleanse the nature
- स्वर् (svar / implied in svarantu)
- Literal: heaven/light-world; also ‘to sound’. Symbolic: The plane of illumination; the awakening resonance that carries consciousness upward
- श्रियम् (śriyam)
- Literal: splendour, fortune, beauty. Symbolic: Luminous harmony and victorious abundance in the soul-life
- मरुत्वतीः (marutvatīḥ)
- Literal: possessed of Maruts. Symbolic: Movements of the being driven by inspired, progressive Force
- विशः (viśaḥ)
- Literal: peoples/clans. Symbolic: Multiple faculties and sub-personalities of the seeker organized for the inner march
- प्रयः (prayaḥ)
- Literal: refreshment/oblation/food; forward impulse. Symbolic: Offering-substance as conscious energy; the impetus of sacrifice moving forward
Soma liturgy: calling allied hosts (Rudras/Maruts) to strengthen the rite and secure śrī (splendor) and prayaḥ (offering-force).
During Indra-stotras around Soma pressing/offerings; also adaptable as a morning invocation for strength and clarity.
Recitation to invoke Indra’s allied powers for winning śrī and accelerating the offering-movement.
Use as a mantra for mobilizing will and purification: before meditation or disciplined work, to align all inner ‘clans’ toward the Light.
: imperative/jussive from √svar ‘to sound, to shine’; the RV plays on sound=light (mantric vibration as illumination). : from √rud ‘to cry/howl’ (outer storm) and as ‘the force that makes the being cry out and thus purifies’; in inner reading, the intense energies that break knots. : from √śrī ‘to lean on, rest in, shine’ → ‘splendor/fortune’ as stability in luminous fullness. : connected with storm/wind; psychologically, impulsions of life-force that aid Indra’s victory.
Rita as victorious right action (sakṣata), Śrī as luminous order/beauty established, Collective powers (viśaḥ) harmonized toward Light
Rudra/Marut forces become ṛta-helpers when directed toward svar rather than chaotic agitation.
Resounding toward the Light implies truth-vibration replacing obscurity and distortion.
Ascent to the luminous world (svar) and establishment of śrī as a formed harmony in life.
Proto-Vedāntic/Integral (Aurobindo-style): transformation of nature by illumination and force.
Dawn-to-morning ascent (implied by movement toward light)
Monsoon/storm symbolism (psychological purification)
Storm and wind become the cleansing and propulsive energies of sādhanā; light is awakened knowledge; the ‘peoples’ are inner faculties marching together.
- What is the primary Vedic 'mythologem' present in this verse?
- The allied storm-hosts (Rudras/Maruts) rallying to Indra and sounding toward Svar. Innerly, it is the summoning of fierce purifying energies and life-impulsions to support the ascent into luminous consciousness and to establish śrī (harmonious splendor) in the being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The sound/light equation in √svar is an Indo-European poetic strategy (cf. inherited sacral ‘fame/word/light’ associations). ‘Marut’ storm-host parallels broader IE storm-companion motifs to the warrior god, though the specific names are Indo-Iranian; the collective ‘viśaḥ’ reflects an old social/poetic category used for both tribes and inner ‘companies’ of powers.
- What is the relationship between the Rishi and the Devata here?
- The seer requests not only Indra but his allied formations: a widening of the pact. The offering and mantra invite these powers to act in concert, so that the human field gains śrī and the forward movement (prayaḥ) of sacrifice is not obstructed.
Unify the forces of the being and direct them toward the illumined mind (svar).
Manipura (will-force) and Ajna (illumined direction)
4-4-6 breathing (inhale-hold-exhale) while feeling ‘resounding upward’ on the exhale.
Dynamic concentration (tapas) moving into clear, luminous poise.
Before sitting, invoke the Rudra-energy as purification (release agitation, fear, inertia) and the Marut-energy as disciplined enthusiasm; offer the gathered force upward as prayaḥ.
General Rigvedic accenting: maintain udatta on accented syllables, anudatta preceding, svarita as falling tone; exact pada-svara requires a śākha-specific svara text.
Keep a clear lift on ‘svárantu’ and ‘śríyam’ (semantic peaks), and a forward stress through ‘abhi práyaḥ’.
ṛ in rudrāsaḥ: light vocalic ‘ri’ sound, śriyam: palatal ś, not dental s, marutvatīḥ: preserve long īḥ ending, abhi: do not swallow the final i before consonants
Bright, resonant, slightly forceful (to match ‘resounding’).
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