Rig Veda 8.7.28: Mandala 8, Sukta 7, Mantra 28
Sukta 8.7
- Rishi
- Kāṇva
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यदेषां पृषती रथे प्रष्टिर्वहति रोहितः । यान्ति शुभ्रा रिणन्नपः ॥
yád eṣā́ṃ pṛ́ṣatī rathe práṣṭir váhati róhitaḥ | yā́nti śubhrā́ riṇánn apáḥ ||
അവരുടെ പുള്ളിപ്പുള്ളിയായ (പൃഷതീ) രഥത്തിൽ ഇരിക്കുമ്പോഴും, ചുവന്ന (രോഹിത) ധുരം വലിക്കുമ്പോഴും, ശുഭ്രശക്തികൾ മുന്നേറുന്നു—ജലങ്ങളെ വിറപ്പിച്ചു ചലനത്തിലാക്കുന്നു.
Word by Word
- यत्
- when / that whichIndeclinable (relative pronoun used as conjunction)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (यद्) — here in correl.-relative sense ‘when/that which’Role Adhikaraṇa (temporal/relative connector)Root यद् (sarvanāma-prātipadika)
- एषाम्
- of themPronounषष्ठी, बहुवचन (genitive plural) ‘of these/their’Role Sambandha (genitive relation)Root एतद् (sarvanāma-prātipadika)
- पृषती
- the speckled (mare/doe)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot पृषत्/पृषती (prātipadika; ‘speckled doe/mare’)
- रथे
- on/in the chariotNounपुंलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot रथ (prātipadika)
- प्रष्टिः
- the whip/goadNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot प्रष्टि (prātipadika; ‘goad/whip, lash’)
- वहति
- carries / bearsVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole KriyāRoot वह् (धातु)
- रोहितः
- the red (steed)Adjective (used substantively)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (with implied subject ‘steed’)Root रोहित (prātipadika; ‘red, ruddy’; also ‘the red (steed)’)
- यान्ति
- they goVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRole KriyāRoot या (धातु)
- शुभ्राः
- the bright/white onesAdjective (used substantively)पुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot शुभ्र (prātipadika)
- रिणन्
- sounding, ringingVerbal participle (present active) used adverbiallyवर्तमान कृदन्त (शतृ), पुंलिङ्ग, प्रथमा, एकवचन; agreeing with an implied singular collective/with the going subject as ‘making a sound’Role Kriyā-viśeṣaṇa (manner)Root रिण्/रिण् (धातु; ‘to sound, ring’)
- अपः
- the watersNounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot अप् (prātipadika; ‘water’)
Sandhi Notes
- Pada resolution (no major internal sandhi beyond normal inflection): यदे॑षाम् = यत् + एषाम् (final -t before vowel; written as यद्-)
- पृष॑ती रथे = separate padas
- प्रष्टि॒र्वह॑ति = प्रष्टिः + वहति (visarga before voiced consonant → r)
- रि॒णन्न॒पः = रिणन् + अपः (final -n + initial vowel; no change in pada text)
- Accents as in Saṃhitā: यदे॑षाम् (udātta on ए), पृष॑ती, प्रष्टि॒र्, वह॑ति, रोहि॑तः, यान्ति॑, शु॒भ्रा, रि॒णन्, अ॒पः
The meaning
Outer meaning
When their dappled one is on the chariot and the red one draws the pole, the bright ones go, making the waters resound and move.
Inner meaning
The Maruts’ chariot is the organized movement of divine energies in the inner field. The ‘dappled’ and ‘red’ steeds/powers (pṛṣatī, rohita) are mixed and ardent vital forces—variegated energies disciplined into a single forward drive. As these bright powers move, they stir the waters (apaḥ): the subconscious and life-waters begin to vibrate, loosen, and flow—release of blocked feeling-energy and prāṇa, preparing for illumination and rain of bliss.
Universal truth
When higher energies take charge of our mixed and passionate life-forces, the stagnant inner waters begin to move; transformation starts as vibration, release, and renewed flow.
Themes
divine movement, awakening of waters, purification through motion
The seer
- Rishi
- Kāṇva
- Other hymns
- RV 5.54 (Marut chariots), RV 1.64 (Marut movement and waters; thematic)
Family tradition
Kāṇva vision often uses kinetic imagery (chariots, steeds, waters) to describe inner movements of force and release.
Significance
The seer shows that purification is not suppression but right yoking: mixed energies become divine steeds that set the inner waters free.
The deity
- Devata
- Maruts
- Epithets
- śubhrāḥ (bright ones), chariot-going (implicit), water-stirrers (implicit)
- Related deities
- Indra, Parjanya, Agni, Soma
Cosmic role
Storm powers that drive winds, thunder, and rains; they set atmospheric waters in motion.
Inner power
They awaken and rechannel prāṇa and emotional currents, breaking inertia and enabling a fresh flow of inspiration and joy.
In ritual
Where it is used
Marut praise within rain/storm and Soma contexts (general)
यदे॑षां॒ पृष॑ती॒ रथे॒ प्रष्टि॒र्वह॑ति॒ रोहि॑तः । यान्ति॑ शु॒भ्रा रि॒णन्न॒पः ॥
यत् । ए॒षा॒म् । पृष॑तीः । रथे॑ । प्रष्टिः॑ । वह॑ति । रोहि॑तः । यान्ति॑ । शु॒भ्राः । रि॒णन् । अ॒पः ॥
yat | eṣām | pṛṣatīḥ | rathe | praṣṭiḥ | vahati | rohitaḥ | yānti | śubhrāḥ | riṇan | apaḥ
44
4 × ~11 (approx.)
Rolling, kinetic; mimics chariot motion and the surge of waters.
Invokes movement in the breath and abdomen; helps unfreeze emotional/prāṇic stagnation.
- पृषती (pṛṣatī)
- Literal: dappled (mare/steed). Symbolic: variegated life-energy; mixed impulses brought under divine yoking
- रथ (ratha)
- Literal: chariot. Symbolic: organized dynamic of consciousness; vehicle of divine movement
- प्रष्टि (praṣṭi)
- Literal: chariot-pole/drawbar. Symbolic: central directive line of will that aligns the forces
- रोहित (rohita)
- Literal: red one. Symbolic: ardour, tapas in the vital; reddish dawn-force driving forward
- शुभ्राः (śubhrāḥ)
- Literal: bright, pure ones. Symbolic: purified energies; luminous life-powers
- अपः (apaḥ)
- Literal: waters. Symbolic: life-energies, subconscious currents, flowing delight
- रिणन् (riṇan)
- Literal: sounding, vibrating, roaring. Symbolic: awakening vibration; release of blocked currents
Praise of the Maruts’ approach: energizing the rite and ‘stirring the waters’—invoking flow of inspiration and release.
When invoking Maruts for release of waters and strengthening of Indra’s work.
Chant to energize the rite; symbolically ‘set the waters moving’ for prosperity and clarity.
Use when feeling dull, emotionally blocked, or lethargic—chant to re-start inner flow and vitality.
róhita ‘red’ links to the dawn/solar vitality complex; apáḥ ‘waters’ in RV are multivalent: physical waters and inner streams of clarity/energy released by the gods. The chariot system (ratha/praṣṭi) is a standard IE poetic vehicle-image for divine movement and effective action.
release/flow (āpas as consciousness-streams), dynamic r̥ta (ordered movement)
Maruts restore ṛta by setting the waters into their true motion rather than stagnation.
Brightness (śubhra) indicates purification that allows truth to reflect in the waters of life.
Worlds are maintained by movement: the gods’ chariot keeps circulation of energies and rains.
Integral psychology: transformation of the vital through divine yoking, not rejection.
storm/monsoon (suggestive)
Steeds = prāṇic drives; chariot = coordinated sādhanā; waters = subconscious/emotional energy; roar = awakening vibration.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘stirring/releasing of the waters’ by the bright host in motion. Innerly, when the divine energies are yoked and aligned (ratha/praṣṭi), they set the stagnant waters of the being into living flow—awakening inspiration, wideness, and purification.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ratha ‘chariot’ is a classic IE cultural-poetic term (PIE *rot(h)o- ‘wheel’ complex; cf. Latin rota). ap- ‘waters’ has Indo-Iranian depth (Av. āp-), reflecting a shared sacral lexicon for waters as life and sacral flow.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi observes the gods’ approach as a functional transformation: their coming is not ceremonial alone; it produces inner liquidity—movement in the waters—so the seeker’s consciousness becomes capable of carrying the higher force without blockage.
Mobilize prāṇa and release emotional stagnation under a bright, purified force.
Svādhiṣṭhāna (waters/emotions) guided by Maṇipūra (drive)
Brisk, even breathing; optionally bhastrikā-light (gentle) for a short round, then settle into calm awareness of flow.
Dynamic flow-state; energized openness.
Visualize a chariot of light moving through the inner space; let mixed impulses become ‘dappled steeds’ yoked to aspiration; feel the waters in the belly and heart begin to move and clarify.
Tri-svara; confirm accents from a svara-marked Saṃhitā for precise udātta placement.
Let ‘yad eṣām…’ begin smoothly; increase energy through ‘vahati rohitaḥ’; release into a rolling resonance on ‘riṇann apaḥ’.
pṛṣatīḥ: vocalic ‘ṛ’ clear; retroflex ‘ṣ’, praṣṭir: retroflex ‘ṣṭ’ cluster, rohitaḥ: ‘h’ audible; short final ‘aḥ’, riṇan: retroflex ‘ṇ’, apaḥ: visarga as per tradition
Resonant, rolling, like a controlled roar; avoid shouting.
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