Rig Veda 5.52.9: Mandala 5, Sukta 52, Mantra 9
Sukta 5.52
- Rishi
- Atri
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
उत स्म ते परुष्ण्यामूर्णा वसत शुन्ध्यवः । उत पव्या रथानामद्रिं भिन्दन्त्योजसा ॥
utá sma te páruṣṇyām ūrṇā́ vasata śundhyávaḥ | utá pávyā ráthānām ádrim bhindanty ójasā ||
അതെ, ഹേ ശുദ്ധന്മാരേ, നിങ്ങൾ പരുഷ്ണീയിൽ ഉണ്ണിപോലെയുള്ള (മേഘസദൃശ) ആവരണങ്ങളായി വസിക്കുന്നു; നിങ്ങളുടെ രഥങ്ങളുടെ പവ്യാ (ചക്രത്തിന്റെ ഫെല്ലി) കൊണ്ടു നിങ്ങൾ ബലത്തോടെ കല്ലിനെ പിളർക്കുന്നു.
Word by Word
- उत
- and, alsoIndeclinableसमुच्चय/पुनरुक्ति-अव्यय (also, and, moreover)Root उत
- स्म
- indeed, surelyIndeclinableनिपात (emphatic/remembering particle)Root स्म
- ते
- your / for youPronounषष्ठी/चतुर्थी एकवचन (enclitic) — ‘of/for you’ (Vedic usage allows overlap)Role सम्बन्ध (genitive relation) / सम्प्रदान (if taken as ‘for you’)Root त्वद् (युष्मद्)
- परुष्ण्याम्
- (the river) ParuṣṇīNounस्त्रीलिङ्ग, द्वितीया एकवचनRole कर्मRoot परुष्णी (नदी-नाम)
- ऊर्णा
- wool, fleeceNounस्त्रीलिङ्ग, प्रथमा एकवचनRole कर्तृRoot ऊर्णा
- वसत
- you dwell / you clothe (cover)Verbलट् (present), मध्यम पुरुष, बहुवचनRole क्रियाRoot √वस् (वसँ निवासे/आच्छादने)
- शुन्ध्यवः
- the purifying ones (Maruts)Adjective (used substantively)पुंलिङ्ग, प्रथमा बहुवचनRole कर्तृ (of वसत)Root शुन्ध्यु (प्रातिपदिक; ‘purifying/bright’)
- उत
- and alsoIndeclinableसमुच्चय-अव्ययRoot उत
- पव्या
- the felloe/rim (of a wheel)Nounस्त्रीलिङ्ग, प्रथमा एकवचनRole करण (instrumental sense implied: ‘with the felloe/rim’)Root पव्य (प्रातिपदिक; ‘felloe/rim’)
- रथानाम्
- of chariotsNounपुंलिङ्ग, षष्ठी बहुवचनRole सम्बन्धRoot रथ
- अद्रिम्
- stone, rockNounपुंलिङ्ग, द्वितीया एकवचनRole कर्मRoot अद्रि
- भिन्दन्ति
- they split, they cleaveVerbलट् (present), प्रथम पुरुष, बहुवचनRole क्रियाRoot √भिद् (भिदँ विदारणे)
- ओजसा
- with strength, by mightNounनपुंसकलिङ्ग, तृतीया एकवचनRole करणRoot ओजस्
Sandhi Notes
- Sandhi resolution: ते परुष्ण्याम् (no further split)
- परुष्ण्याम् ऊर्णा (m-ā + ū- → ā ū, written as -्यामूर्णा- in saṃhitā)
- वसत शुन्ध्यवः (t + ś → t ś, no assimilation)
- पव्या रथानाम् (ā + r- hiatus)
- रथानाम् अद्रिम् (m + a-)
- भिन्दन्ति ओजसा (i + o- hiatus). Accent marks in the prompt are saṃhitā-accents
- pada-forms given without accent marking
The meaning
Outer meaning
The pure Maruts dwell in the Paruṣṇī (river) as woolly coverings (clouds); and with the felly of their chariots they split the stone by force.
Inner meaning
Paruṣṇī as a ‘river’ becomes the flowing channel of consciousness in us where the Maruts take their station as protective coverings (ūrṇāḥ—soft yet enveloping formations, like cloud-sheaths). The ‘stone’ (adri) is the hard obstruction—fixed inertia, subconscient knot, or sealed mental formation. The ‘felly of the chariot’ (pavyā) is the rim of right movement: the disciplined cycle of force that, when set in motion, breaks the hard resistance without brute violence—by ojas, intrinsic power.
Universal truth
Transformative energies both shelter and break: they can create a protective atmosphere for growth and also shatter hardened resistance when the right movement is established.
Themes
Purification, Obstruction-breaking, River symbolism, Marut power-feat
The seer
- Rishi
- Atri
- Lineage
- Ātreya
- Other hymns
- RV 5.52, RV 5.54
Family tradition
Ātreya hymns often connect waters and storm with psychological currents; Atri’s speech makes ‘river/cloud/stone’ a map of inner resistance and release.
Significance
Atri’s insight shows two Marut functions in yoga: creating a protective, purified atmosphere and breaking the hardest knots of inertia.
The deity
- Devata
- Maruts
- Epithets
- śundhyavaḥ (purifiers), ojasvin (strong, implied), rathin (chariot-borne, implied)
- Related deities
- Indra (stone-splitting theme), Soma (waters/bliss), Varuṇa (waters/order)
Cosmic role
They gather clouds, move with chariots, and split mountains/rocks with storm-force—bringing waters.
Inner power
They form a sattwic ‘cloud’ of protection around the seeker and break rigid formations in the subconscient.
In ritual
Where it is used
Marut praise in Śrauta; storm/waters imagery aligns with rain-invocation and Indra-Marut contexts.
उ॒त स्म॒ ते परु॑ष्ण्या॒मूर्णा॑ वसत शु॒न्ध्यव॑: । उ॒त प॒व्या रथा॑ना॒मद्रिं॑ भिन्द॒न्त्योज॑सा ॥
उ॒त । स्म॒ । ते । परु॑ष्ण्याम् । ऊर्णाः॑ । व॒स॒त॒ । शु॒न्ध्यवः॑ । उ॒त । प॒व्या । रथा॑नाम् । अद्रि॑म् । भि॒न्द॒न्ति॒ । ओज॑सा ॥
uta | sma | te | paruṣṇyām | ūrṇāḥ | vasata | śundhyavaḥ | uta | pavyā | rathānām | adrim | bhindanti | ojasā
44
4 × ~11
Alternates soft (ūrṇā) and hard (adriṃ bhindanti) textures; a ‘gather then strike’ rhythm.
Creates a sense of protected intensity followed by decisive breakthrough—useful for working through inner blocks.
- शुन्ध्यवः (śundhyavaḥ)
- Literal: the pure ones, purifiers. Symbolic: forces of inner cleansing and clarification
- परुष्ण्याम् (paruṣṇyām)
- Literal: in/at the Paruṣṇī river. Symbolic: in the flowing current of consciousness/prāṇa channel
- ऊर्णाः (ūrṇāḥ)
- Literal: wool, woolly coverings. Symbolic: soft enveloping sheaths—protective cloud of sattwic force; also ‘cover’ that gathers moisture (potential) for rain (grace)
- पव्या (pavyā)
- Literal: felly/rim of a wheel. Symbolic: right circular movement of energies; dharmic momentum
- रथानाम् (rathānām)
- Literal: of chariots. Symbolic: vehicles of action; organized life-force in motion
- अद्रिम् (adrim)
- Literal: stone, rock. Symbolic: hard obstruction; inertial knot; Vṛtra-like resistance in substance
- भिन्दन्ति (bhindanti)
- Literal: they split. Symbolic: they break open sealed consciousness
- ओजसा (ojasā)
- Literal: by force, vigor. Symbolic: essential energy-power (ojas) purified and effective
Allusive geography and power-feat; supports invocation of cleansing and obstacle-breaking forces in ritual/inner practice
When seeking cleansing, removal of obstacles, and release of ‘waters’ (prosperity/clarity) in the rite.
Recitation accompanying offerings; psychologically, to ‘break the stone’ of resistance in the sacrificer.
Chant when feeling emotionally ‘stuck’ or hardened; pair with breath and gentle movement to build ojas and dissolve rigidity.
ūrṇā: ‘wool’—fleece imagery for clouds/coverings; inwardly, soft but obscuring veils. śundhyu/śundhyavaḥ: from √śudh/śundh ‘to purify, cleanse’ → purifiers. pavyā: ‘felloe’ of wheel—symbol of rhythmic, ordered movement of divine energies. adri: ‘rock’—in Vedic symbolism, the hard obstruction that must be split to release hidden light/streams. ojas: ‘vital force, vigour’ from √vaj/√uj semantic field of strength (ojas as concentrated potency).
purification (śundhyavaḥ), obstacle-breaking (adri-bheda motif), release of hidden currents/light
The wheel-rim suggests ordered movement; obstruction breaks when force moves in ṛta, not in chaos.
Release of waters/flow by breaking the rock; classic Vedic liberation motif applied inwardly.
Aurobindonian: subconscient resistance (rock) yields to organized prāṇic force guided by higher intention.
rain/storm season (implicit)
River = prāṇic/mental current; cloud-sheath = protective sattwa; wheel = rhythmic discipline; rock = inertial knot in subconscient.
- What is the primary Vedic 'mythologem' present in this verse?
- The splitting of the rock (adri) by the Maruts’ wheel—an obstacle-breaking mythic action akin to opening what is sealed. Psychologically, the purifying life-forces break compact resistances in the being so that hidden flows (nadī/streams, light) can move.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The ‘wheel/chariot’ complex is an inherited Indo-European prestige-technology and poetic symbol. The verb √bhid ‘split’ corresponds to PIE *bheid- ‘to split’ (cf. English ‘bite’ as a semantic cousin via cutting/splitting notions in IE).
- What is the relationship between the Rishi and the Devata here?
- The rishi calls the Maruts ‘purifiers’ and recalls their power of breaking the rock: the hymn seeks that same cleansing and decisive force to act in the sacrificer—turning geography and storm-feat into a template for inner liberation.
Soften-and-break practice: create inner protection, then apply decisive will to a specific blockage.
svādhiṣṭhāna (waters/flow) + maṇipūra (ojas)
Slow breathing with longer exhale to ‘soften’ (ūrṇā), then a few strong exhales to ‘split’ (bhindanti), returning to calm.
Protected intensity; courageous release.
Visualize a river of breath; let a soft cloud of purity surround the heart; then see a hard knot/stone and apply a clean, non-angry force until it cracks and flow resumes.
Let the first hemistich be slightly softer (ūrṇā… śundhyavaḥ), second more forceful (adriṃ bhindanty ojasā); accents per recension.
Contrast ‘vasata’ (dwelling/settling) with ‘bhindanti’ (splitting) through dynamic emphasis.
śundhyavaḥ: keep ‘śu’ palatal, and ‘dhy’ conjunct clear., paruṣṇyām: pronounce ṣṇy cluster carefully (pa-ruṣ-ṇyām)., ojasā: long ‘ā’ at end, don’t clip.
Begin smooth and purifying; end firm and penetrating.
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