Rig Veda 5.59.2: Mandala 5, Sukta 59, Mantra 2
Sukta 5.59
- Rishi
- Atri — traditional attribution for RV 5.59
- Devata
- Maruts
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
अमादेषां भियसा भूमिरेजति नौर्न पूर्णा क्षरति व्यथिर्यती । दूरेदृशो ये चितयन्त एमभिरन्तर्महे विदथे येतिरे नरः ॥
ámād eṣā́m bhiyásā bhū́mir ejati náur ná pūrṇā́ kṣarati vyáthir yatī́ | dūré-dṛśo yé citáyanta émabhir antár mahé vidáthe yetire náraḥ ||
ຈາກການຢູ່ຕໜ້າ ແລະ ຄວາມເຄົາລົບຂອງເຂົາເຈົ້າ, ໂລກສັ່ນໄຫວ; ຄືກັບເຮືອທີ່ເຕັມ, ຄວາມບໍ່ສະຫງົບທີ່ເຄື່ອນໄຫວໄຫຼລົ້ນ ແລະ ໄຫຼອອກ. ວີລະບຸດເຫຼົ່ານີ້ເຫັນໄກ ແລະ ສັງເກດເຫັນດ້ວຍການບຸນຂອງເຂົາເຈົ້າ; ເຂົາເຈົ້າເຂົ້າສູ່ການຊຸມນຸມໃຫຍ່ຂອງຈິດສຳນຶກ, ມາຮອດການປະຊຸມພາຍໃນບ່ອນທີ່ຄວາມຈິງຈະຖືກສ້າງຕັ້ງ.
Word by Word
- अमात्
- from close by; suddenlyIndeclinableअव्यय; अपादानार्थे ‘अमात्’ = ‘अमात्/अमात् (अमा + तस्)’, ‘समीपात्/सहसा’Role ApādānaRoot अमा (अव्यय-प्रातिपदिक) / अम् (धातु, ‘पीडने/हिंसायाम्’ इत्यादि; यहाँ अव्यय ‘अमा’)
- एषाम्
- of these (them)Pronounषष्ठी बहुवचनम् (पुं./नपुं.)Role Sambandha (Genitive)Root एतद् (सर्वनाम-प्रातिपदिक)
- भियसा
- by/with fearNounतृतीया एकवचनम् (नपुंसकलिङ्ग; ‘भियस्’)Role KaraṇaRoot भियस् (प्रातिपदिक) < √भी (भय)
- भूमिः
- the earthNounप्रथमा एकवचनम् स्त्रीलिङ्गRole KartāRoot भूमि (प्रातिपदिक)
- रेजति
- tremblesVerbलट्, प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role (क्रिया)Root √रेज् (कम्पने)
- नौः
- a shipNounप्रथमा एकवचनम् स्त्रीलिङ्गRole KartāRoot नौ (प्रातिपदिक)
- न
- like; asIndeclinableनिषेध/उपमा-निपात; यहाँ ‘यथा … तथा’ उपमानार्थेRole (सम्बन्ध/उपमा)Root न (निपात)
- पूर्णा
- fullAdjectiveप्रथमा एकवचनम् स्त्रीलिङ्ग (नौः इति विशेष्यस्य)Role Kartā (विशेषणम्)Root पूर्ण (प्रातिपदिक) < √पॄ (पूरणे)
- क्षरति
- leaks; flows outVerbलट्, प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role (क्रिया)Root √क्षर् (स्रवणे/गलने)
- व्यथिः
- distress; agitationNounप्रथमा एकवचनम् स्त्रीलिङ्गRole KartāRoot व्यथि (प्रातिपदिक) < √व्यथ् (पीडने/कम्पने)
- यती
- (as) it goes on; moving onward (f.)Nounप्रथमा एकवचनम् स्त्रीलिङ्गRole Kartā (व्यथिः इत्यस्य सह-कर्तृभावे/समुच्चये)Root यती (प्रातिपदिक; स्त्री) < √यत्/√यम् (प्रयत्न/निग्रह) अथवा ‘यति’ (संयमी) का स्त्रीरूप
- दूरेदृशः
- far-seeingAdjectiveप्रथमा बहुवचनम् पुंलिङ्ग (नरः इति विशेष्यस्य)Role Kartā (विशेषणम्)Root दूर + दृश् (प्रातिपदिक-समास; ‘दूरं पश्यन्ति’)
- ये
- whoPronounप्रथमा बहुवचनम् पुंलिङ्गRole KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- चितयन्त
- they perceive; they noticeVerbलङ्/लिट्-प्रयोगसदृश वैदिक रूप; वस्तुतः ‘चितयन्ति’ (लट्, 3पु, बहु) का छन्दसि संक्षेप/वैकल्पिक अन्त्य-लोपःRole (क्रिया)Root √चित् (चेतने/बोधने) → चितयति (णिजन्त)
- एमभिः
- with onsets/impulses; with attacksNounतृतीया बहुवचनम् पुं/नपुं (वैदिक)Role KaraṇaRoot एम (प्रातिपदिक; ‘गमन/वेग/आक्रमण’ अर्थे वैदिक)
- अन्तः
- withinIndeclinableअव्यय; ‘भीतर/अन्तर’Role AdhikaraṇaRoot अन्तर् (अव्यय/उपसर्गीय)
- महे
- in the great (one)Adjectiveसप्तमी एकवचनम् नपुंसकलिङ्ग (विदथे इत्यस्य विशेषणम्/सम्बन्धः)Role Adhikaraṇa (विशेषणम्)Root महा/मह् (प्रातिपदिक) < √मह् (पूजायाम्/वृद्धौ)
- विदथे
- in the assembly/ritual gatheringNounसप्तमी एकवचनम् नपुंसकलिङ्गRole AdhikaraṇaRoot विदथ (प्रातिपदिक; ‘सभा/यज्ञ-समागम’)
- येतिरे
- they have gone; they proceedVerbलिट् (परोक्शभूत/परिपूर्ण), प्रथमपुरुषः, बहुवचनम्, आत्मनेपदम्Role (क्रिया)Root √या (गत्यर्थ) → येति (वैदिक) / इ (गमन) रूपसाम्य; यहाँ ‘येतिरे’ = परिपूर्ण-भूतकालिक/लिट् 3पु बहु आत्मनेपदम् (वैदिक)
- नरः
- men; heroesNounप्रथमा बहुवचनम् पुंलिङ्गRole KartāRoot नर (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: अमात् एषाम् भियसा भूमिः रेजति । नौः न पूर्णा क्षरति व्यथिः यती । दूरेदृशः ये चितयन्त(ि) एमभिः अन्तः महे विदथे येतिरे नरः ॥ मुख्य-सन्धयः: (1) अमात् + एषाम् → अमादेषाम् (त् + ए → दे; वैदिक संधि/पदपाठानुसार)
- (2) नौः + न → नौर्न (विसर्गस्य रुत्व/रेफः)
- (3) व्यथिः + यती → व्यथि॑र्य॒ती (विसर्गस्य रुत्व: ः + य → र्य)
- (4) दूरेदृशः + ये → दूरेदृशो ये (विसर्गः + य → ओ)
- (5) चितयन्त (छन्दसि) = चितयन्ति (अन्त्य-इ लोपः)
- (6) अन्तः + महे → अन्तर्महे (विसर्गस्य रुत्व: ः + म → र्म)
The meaning
Outer meaning
By the Maruts’ awe-inspiring presence the earth trembles; like a full ship, unrest spills and overflows. These heroes are far-seeing, noticing by their rush; they enter the great assembly and proceed to the inner session/meeting.
Inner meaning
When the higher energies (Maruts) descend or awaken, the whole foundation of nature (bhūmi) shakes—old formations cannot hold. The being feels ‘full to the brim’ like a ship: movements (vyathi) overflow as purification and reorganization. Yet these forces are dūredṛśaḥ—far-seeing: they discern distant goals and hidden resistances. Their onrush (ema) is not mere turbulence; it is a conscious entry into the ‘mahā vidatha’—the great inner gathering where the powers of truth coordinate and establish right workings.
Universal truth
Real transformation often begins as upheaval; when guided by a higher vision, the disturbance becomes a re-ordering that leads to a truer, wider harmony.
Themes
Advent of divine force, Purificatory disturbance, Entry into inner rite, Awe as threshold
The seer
- Rishi
- Atri
- Lineage
- Ātreya
- Other hymns
- RV 5.59, RV 5.40, RV 5.44, RV 5.52
Family tradition
Atrayas—known for mantras that convert fear and disturbance into light and right order through insight.
Significance
Atri frames the Marut action as an inward movement into ‘the great assembly’—a yogic image of coordinated transformation rather than external storm alone.
The deity
- Devata
- Maruts
- Epithets
- Dūredṛśaḥ (far-seeing), Narāḥ (heroes), Taruṣantaḥ (impetuous)
- Related deities
- Indra, Rudra, Agni
Cosmic role
Energizers of the midspace; they cause trembling, storm, and the release of rains; companions of Indra.
Inner power
Catalytic force that shakes the inertia of the lower nature and brings an intuitive, collective intelligence of energies into alignment.
In ritual
Where it is used
Marut praise in śrauta liturgy for power, protection, and the successful movement of the sacrifice.
अमा॑देषां भि॒यसा॒ भूमि॑रेजति॒ नौर्न पू॒र्णा क्ष॑रति॒ व्यथि॑र्य॒ती । दू॒रे॒दृशो॒ ये चि॒तय॑न्त॒ एम॑भिर॒न्तर्म॒हे वि॒दथे॑ येतिरे॒ नर॑: ॥
अमा॑त् । ए॒षा॒म् । भि॒यसा॑ । भूमिः॑ । ए॒ज॒ति॒ । नौः । न । पू॒र्णा । क्ष॒र॒ति॒ । व्यथिः॑ । य॒ती । दू॒रे॒ऽदृशः॑ । ये । चि॒तय॑न्ते । एम॑ऽभिः । अ॒न्तः । म॒हे । वि॒दथे॑ । ये॒ति॒रे॒ । नरः॑ ॥
amāt | eṣām | bhiyasā | bhūmiḥ | ejati | nauḥ | na | pūrṇā | kṣarati | vyathiḥ | yatī | dūre--dṛśaḥ | ye | citayante | ema-bhiḥ | antaḥ | mahe | vidathe | yetire | naraḥ
44
4×11 syllables (approx., with Vedic flexibility)
Wave-like surges; strong caesura typical of triṣṭubh supports ‘overflow’ imagery.
Produces a controlled intensity—useful for holding steady while inner agitation passes through and reorganizes.
- भूमि (bhūmi)
- Literal: earth. Symbolic: physical-vital foundation; habitual nature that must be re-formed
- भियस् (bhiyas)
- Literal: awe, fear. Symbolic: tremor of the ego-nature before higher force; salutary reverence
- नौः पूर्णा (naur pūrṇā)
- Literal: a full ship. Symbolic: consciousness brimming with force; capacity at the edge of overflow
- व्यथि (vyathi)
- Literal: unrest, agitation. Symbolic: purificatory churn as old patterns break
- एम (ema)
- Literal: onrush, impetuous movement. Symbolic: accelerated inner momentum in yoga
- दूरेदृश (dūredṛśa)
- Literal: far-seeing. Symbolic: intuitive perception; vision beyond immediate mind
- विदथ (vidatha)
- Literal: assembly, session, distribution. Symbolic: inner council of powers; ordered exchange establishing ṛta
- अन्तः (antaḥ)
- Literal: within. Symbolic: inward turn to the psychic/inner being where truth is decided
Marut verse describing the overpowering advent of the gods in the rite; supports the psychological necessity of ‘awe’ and inner re-ordering before the vidatha (sacrificial session) can be fruitful.
During invocations when seeking to ‘stir’ and energize the rite; also in contexts of overcoming obstacles and stagnation.
Chanting as calling-in of force; accompanying offerings to sustain and direct the energies.
For periods of inner upheaval: chant to reframe turbulence as a purposeful purification and to enter a deeper inner ‘council’ before acting.
bhī ‘fear/awe’ indicates not panic but the numinous impact of higher force on the embodied base. √ej/ij ‘tremble’ shows Nature’s response. nāu ‘ship’ is a common Vedic vehicle image; psychologically, the person as vessel crossing the waters of existence—when ‘full’, it overflows (√kṣar) with vyath (disturbance) under pressure of transformation. dūre-dṛś ‘far-seeing’ frames the Maruts as powers of widened perception, not mere storm. vidatha (from √vidh/√vid ‘arrange/serve/know’ in ritual contexts) becomes the inner ‘session’ where order is set.
Transformation crisis (vyath), Inner assembly (vidatha) as organized consciousness, Far-seeing vision (dūre-dṛś)
The ‘vidatha’ implies ordered distribution and establishment of right workings—Ṛta enacted as coordination of powers.
Far-seeing vision (dūredṛśaḥ) as truth-perception guiding force.
Churning/overflow precedes new stability—cosmic re-formation through dynamic powers.
Integral-psychological reading: disturbance as transitional stage in transformation.
Somatic/vital tremors and emotional overflow during awakening; then inward entry into a larger, quieter coordinating consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The epiphany of the storm-gods whose arrival makes earth tremble. Inwardly, it is the descent of a higher force that shakes the embodied foundation and causes the ‘vessel’ of the being to overflow with moving unrest—necessary turbulence preceding a new order in the inner vidatha.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā ‘go’ (yatī, yetire) is a core IE motion root (PIE *h₁ey- ‘go’). √kṣar ‘flow’ connects to broad IE imagery of flowing/streaming as release of substance. The compound dūre-dṛś (‘far-seeing’) exemplifies archaic poetic compounding, a hallmark of early Indo-European style.
- What is the relationship between the Rishi and the Devata here?
- The rishi registers the psychic effect of the Maruts: their approach produces awe and disturbance, but also grants far-seeing order. The relationship is pedagogic and transformative—these powers lead the consciousness inward ‘to the great vidatha’, i.e., toward an inner rite where truth-order can be founded.
Witness inner turbulence as a cleansing overflow; then move attention ‘within’ to the quiet coordinating center.
Muladhara (foundation shaking) stabilizing toward Anahata (inner gathering/consent) and Ajna (far-seeing).
Lengthened exhale (e.g., 4–6) to hold steadiness; brief pause after exhale to ‘enter within’.
From stirred prana to collected inner witness; then a sense of collective harmony of faculties.
Chant once or thrice; observe any tremor/unrest without acting; after chanting sit 2–5 minutes, asking inwardly for the ‘mahā vidatha’—the right decision/arrangement of energies.
Rigvedic udatta/anudatta/svarita pattern as per śākhā; keep clear pitch rise on emphasized words (e.g., bhū́mir, dū́redṛśaḥ where applicable by accent).
Mark the cadence at each pāda end; let the second pāda ‘overflow’ with a slightly stronger push, then soften into the inward-turn of antaḥ.
bhūmir: long ū; avoid ‘bhumir’ short vowel, kṣarati: kṣ cluster clean, no extra vowel, dūredṛśo: long ū and retroflex ṛ, vidathe: dental th (not aspirated English ‘th’ fricative)
Steady, resonant, slightly restrained to model ‘awe held in mastery’.
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