Rig Veda 1.64.12: Mandala 1, Sukta 64, Mantra 12
Sukta 1.64
- Rishi
- Gautama Rāhūgaṇa
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
घृषुं पावकं वनिनं विचर्षणिं रुद्रस्य सूनुं हवसा गृणीमसि । रजस्तुरं तवसं मारुतं गणमृजीषिणं वृषणं सश्चत श्रिये ॥
ghṛ́ṣuṃ pāvakáṃ vanínaṃ vícarṣaṇiṃ rudrásya sūnúṃ hávasā gṛṇīmasi | rajásturaṃ tavásaṃ mā́rutaṃ gaṇám ṛjīṣíṇaṃ vṛ́ṣaṇaṃ saścata śríye ||
ഞങ്ങൾ ഹവസാ (ആഹ്വാനം/സ്തുതി) കൊണ്ട് രുദ്രന്റെ സൂനു—ഘൃഷു (ജ്വലിക്കുന്ന), പാവക (പരിശുദ്ധ), വനിന (ആനന്ദദായക), വിചർഷണി (വ്യാപകദർശി)—യെ പാടുന്നു. ഓ മാരുത ഗണം, രജസ്തുര (മധ്യലോകങ്ങളിൽ വേഗവാൻ), തവസ (പ്രബല), ഋജീഷിണ (നേരെ ഓടുന്ന), വൃഷണ (വൃഷഭസമ ബലവാൻ)—ശ്രിയേ (അന്തര്തേജസ്/സമൃദ്ധി) വർധിക്കുവാൻ ഞങ്ങളോടൊപ്പം സഞ്ചരിക്കൂ.
Word by Word
- घृषुम्
- bright, blazingAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (गृणीमसि इत्यस्य विशेषणम्)Root घृषु- (प्रातिपदिक; ‘घृषु’ = तेजस्विन्/दीप्त)
- पावकम्
- purifying, pureAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषणम्)Root पावक- (पु- √पू ‘शोधने/पावने’ से; ‘पावक’ = पवित्र/अग्नि-सदृश)
- वनिनम्
- the ‘vanin’ one (woodland/forest-associated; vigorous)Noun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेष्य/विशेषण-रूपेण)Root वनिन्- (प्रातिपदिक; ‘वनिन्’ = वन/वनन-सम्बद्ध; RV में ‘वनिन्’ = वन-निवासी/वन-सम्बद्ध/उत्साही)
- विचर्षणिम्
- wide-ruling, renowned among peoplesAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषणम्)Root वि-चर्षणि- (प्रातिपदिक; ‘चर्षणि’ = जन/मनुष्य/समुदाय; ‘विचर्षणि’ = सर्वजन-प्रसिद्ध/व्यापक-प्रभाव)
- रुद्रस्य
- of RudraNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (सूνούम् इत्यस्य)Root रुद्र- (प्रातिपदिक)
- सूनुम्
- sonNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (गृणीमसि)Root सूनु- (प्रातिपदिक)
- हवसा
- with invocation/oblationNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करण (गृणीमसि—‘हवसा’ = हवि/आह्वान-रूपेण)Root हवस्- (प्रातिपदिक; ‘हवस्’ = हवि/आह्वान/यज्ञ-प्रार्थना)
- गृणीमसि
- we praise/singVerbलट् (वर्तमान), उत्तमपुरुष, बहुवचन, परस्मैपदRole क्रियाRoot √गॄ (गिर्/गृ ‘स्तुतौ/गायने’)
- रजस्तुरम्
- rushing through the regions (rajas)Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (गणम् इत्यस्य विशेषणम्)Root रजस्- + तुर- (तुर ‘शीघ्र/प्रबल’)
- तवसम्
- mightyAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेषणम्)Root तवस्- (प्रातिपदिक; ‘बल/तेज’)
- मारुतम्
- Marut-like / belonging to the MarutsAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (गणम् इत्यस्य विशेषणम्)Root मारुत- (मरुत्-सम्बद्ध)
- गणम्
- troop, hostNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (सश्चत इत्यस्य)Root गण- (प्रातिपदिक)
- ऋजीषिणम्
- bearing ṛjīṣa (pressing-straw), ritual-ardentAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (गणम् इत्यस्य विशेषणम्)Root ऋजीषिन्- (प्रातिपदिक; ‘ऋजीष’ = barley-stalk/pressing-straw; ‘ऋजीषिन्’ = ऋजीष-युक्त, यज्ञ-सम्बद्ध/उत्साही)
- वृषणम्
- bull-like, virile, strongAdjective/Nounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (गणम् इत्यस्य विशेषणम्)Root वृषन्- (प्रातिपदिक; ‘वृषन्’ = वीर्यवान्/बलवान्)
- सश्चत
- follow, accompanyVerbलोट् (आज्ञार्थ), मध्यमपुरुष, बहुवचन, परस्मैपदRole क्रियाRoot √सच् (सच ‘अनुगमने/सङ्गमे’)
- श्रिये
- for splendor/prosperityNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (उद्देश्य/प्रयोजन: ‘for splendor/prosperity’)Root श्री- (प्रातिपदिक)
Sandhi Notes
- मुख्यतः पदच्छेद: घृषुम् पावकम् वनिनम् विचर्षणिम् रुद्रस्य सूनुम् हवसा गृणीमसि । रजस्तुरम् तवसम् मारुतम् गणम् ऋजीषिणम् वृषणम् सश्चत श्रिये ॥ (1) ‘गणमृजीषिणम्’ = ‘गणम् ऋजीषिणम्’ (अम् + ऋ → अमृ; स्वर-सन्धि).
- वैदिक उच्चारण-चिह्न (॑/॒) यथास्थान पाठ-परम्परा के हैं।
The meaning
Outer meaning
The seer praises the Marut-host—Rudra’s sons—as flaming-pure, delight-giving, wide-seeing, swift across the mid-regions, straight-driving and bull-strong, asking them to accompany the sacrificer toward prosperity/splendour.
Inner meaning
The Maruts are the dynamic storm-powers of the inner being: purifying impulses, courageous breath-forces, and luminous energies that accompany Rudra’s austere transformative force. Invoked “by the soul’s call” (havasā), they become a disciplined, straight-driving host that moves through the inner mid-world (rajas) to break inertia and carry the seeker toward śrī—inner radiance, harmony, and abundance of consciousness. The ‘flaming-pure’ quality indicates a tapas-like purification that makes the vital energy a vehicle of vision (vicarṣaṇi).
Universal truth
Spiritual growth needs not only peace but organized force: purified energies, rightly directed, become companions of the soul’s aspiration and increase inner splendour. Illumination must be supported by courageous, disciplined life-force to travel through the intermediate zones of consciousness.
Themes
Invocation, Purification, Vision-expansion, Prosperity as splendour
The seer
- Rishi
- Gautama Rāhūgaṇa
- Lineage
- Gautama
- Other hymns
- RV 1.64.1-15 (Marut hymn), RV 1.65.1ff (Agni hymn, traditional)
Family tradition
Gautama lineage of seers; hymns often emphasize luminous force (dyu/śuṣma) and the disciplined uplift of the human journey by divine powers.
Significance
As a Gautama seer, he voices the yoga of ‘right force’: converting stormy life-energies into allies of illumination, a characteristic Aurobindonian reading of the Maruts as helpers of the ascent.
The deity
- Devata
- Maruts
- Epithets
- Rudrasya sūnavaḥ (sons of Rudra), gaṇa (host), vṛṣaṇa (bull-strong), pāvaka (purifying), vicarṣaṇi (wide-seeing)
- Related deities
- Rudra, Indra, Agni
Cosmic role
Storm-gods who marshal the powers of the atmosphere; companions of Indra in breaking obstructions and releasing light and waters.
Inner power
Organized life-force and breath-energy (prāṇa-śakti) that purifies, energizes, and makes the consciousness swift, straight, and fearless for the journey through intermediate planes.
In ritual
Where it is used
Marut offerings within Soma/Indra-Marut contexts (general Śrauta usage; precise prayoga varies by śākhā).
घृषुं॑ पाव॒कं व॒निनं॒ विच॑र्षणिं रु॒द्रस्य॑ सू॒नुं ह॒वसा॑ गृणीमसि । र॒ज॒स्तुरं॑ त॒वसं॒ मारु॑तं ग॒णमृ॑जी॒षिणं॒ वृष॑णं सश्चत श्रि॒ये ॥
घृषु॑म् । पा॒व॒कम् । व॒निन॑म् । विऽच॑र्षणिम् । रु॒द्रस्य॑ । सू॒नुम् । ह॒वसा॑ । गृ॒णी॒म॒सि॒ । र॒जः॒ऽतुर॑म् । त॒वस॑म् । मारु॑तम् । ग॒णम् । ऋ॒जी॒षिण॑म् । वृष॑णम् । स॒श्च॒त॒ । श्रि॒ये ॥
ghṛṣum | pāvakam | vaninam | vi-carṣaṇim | rudrasya | sūnum | havasā | gṛṇīmas i | rajaḥ-turam | tavasam | mārutam | gaṇam | ṛjīṣiṇam | vṛṣaṇam | saścata | śriye
44
4 pādas of ~11 syllables
Driving, martial, forward-thrusting cadence suited to invocation of force and movement.
Builds courage and momentum; the listener feels ‘carried’ by a host-like rhythm toward clarity and strength.
- घृषुम् (ghṛṣum)
- Literal: rubbing, glowing, flaming. Symbolic: ardent tapas in the vital; friction that kindles inner fire
- पावकम् (pāvakam)
- Literal: purifying, pure. Symbolic: cleansing force that refines desire into aspiration
- वनिनम् (vaninam)
- Literal: delight-giving, winning, lovely. Symbolic: the Ananda-tone within purified energy
- विचर्षणिम् (vicarṣaṇim)
- Literal: wide-seeing. Symbolic: expanded vision in the mind-vital, intuitive sight
- रुद्रस्य सूनुम् (rudrasya sūnum)
- Literal: son(s) of Rudra. Symbolic: energies born of transformative intensity; disciplined powers
- हवसा (havasā)
- Literal: with invocation, call. Symbolic: psychic aspiration—soul-cry that summons help
- रजस्तुरम् (rajasturam)
- Literal: crossing the rajas (mid-regions) swiftly. Symbolic: moving through inner intermediate planes without confusion
- ऋजीषिणम् (ṛjīṣiṇam)
- Literal: straight-driving, going in a straight line. Symbolic: right-directed force aligned with ṛta
- वृषणम् (vṛṣaṇam)
- Literal: bull-like, virile, strong. Symbolic: indomitable spiritual vigor
Praise-invocation (havasā) to bring the Marut-gaṇa to the offering and to secure śrī (splendour/fortune) for the sacrificer; commonly aligned with Soma-day praises to allied deities of Indra.
When invoking protective and energizing powers for the sacrifice; also in prayers for strength, victory, and prosperity.
Recitation during offering (āhuti) and praise (stuti) to invite the Marut host to ‘accompany’ the yajamāna.
Use as an invocation before intense sādhanā/work: to align prāṇa with aspiration and move toward inner śrī (harmony, radiance).
pāvaka- from √pū ‘to purify’ → ‘purifying/bright’. ví-carṣaṇi- (‘seeing among/through all’) from √cṛṣ/√carṣ ‘to see/appear’ (Vedic epithet of gods) → ‘wide-seeing consciousness’. rajas- ‘mid-space, atmosphere; also dimness/dust’ (IE *h₁reǵ-? debated) allows psychological ‘turbid middle’. ṛju- ‘straight’ (cognate with Latin rectus via PIE *h₃reǵ- ‘straighten, rule’) supports ‘rectitude’ in ṛjīṣiṇ-.
Ṛju/rectitude, Śrī (splendour as inner fullness), Tapas-like ardour (ghṛṣu)
Strong: ṛjīṣiṇa ‘straight-driving’ implies movement aligned with ṛta rather than impulsive desire.
Vision (vicarṣaṇi) hints at truth-seeing that guides force.
The organized host of powers as agents that shape chaos into ordered luminous becoming.
Proto-Vedāntic/Integral Yoga-compatible reading: ascent through planes with transformed life-force.
Storm = dynamic prāṇa; lightning/fire = tapas and illumination; rajas = intermediate consciousness where forces must be made straight and pure.
- What is the primary Vedic 'mythologem' present in this verse?
- The Maruts as Rudra’s progeny: a divine war-band whose fiery purity and wide vision traverse the rajas. The mythic storm-troop is invoked not merely to roar, but to escort the seeker toward śrī—splendour as realized fullness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘straight/ṛju’ semantic complex connects to the PIE notion of straightness/right order (cf. Latin rectus), reinforcing the Indo-European link between ‘rightness’ and ‘rule/order’. The bull-epithet vṛṣan- participates in widespread IE virility symbolism for storm/sky powers.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s ‘havasā’ (aspirational call) establishes a cooperative movement: the Marut-host is asked to ‘saścata’—go together with the human journey—so their rectitude and force become operative as inner guidance toward śrī.
Invite disciplined life-force to accompany aspiration; feel a ‘host’ of purified energies moving straight through inner turbulence.
Manipura (will/force) with support to Anahata (harmonized śrī)
4-4-6 breathing (inhale-hold-exhale) while mentally repeating key epithets (pāvakam, ṛjīṣiṇam).
Energized, vigilant, forward-moving clarity.
Before action, offer the vital to purification (pāvaka); then imagine the Marut host aligning impulses into one straight current toward inner radiance (śrī).
Vedic svara as per śākhā tradition; preserve udatta peaks on key invocatory words (e.g., ghṛṣúm/pāvákam) and maintain smooth transitions through compound epithets.
Keep the main lift on the accented syllables; avoid flattening long compounds—break mentally at padapāṭha points (ghṛṣum | pāvakam | vaninam | vicarṣaṇim ...).
: ghṛ- with vocalic ṛ; keep ṣ retroflex, : vā is long ā; do not shorten, : ca is palatal; ṇ is retroflex, : pronounce raj-as-tur-am with clear junction, : ṛjī- long ī; ṣ retroflex
Bright, forceful, well-supported breath; avoid harshness—let ‘pāvaka’ feel purifying.
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