Rig Veda 5.55.6: Mandala 5, Sukta 55, Mantra 6
Sukta 5.55
- Rishi
- Atri
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यदश्वान्धूर्षु पृषतीरयुग्ध्वं हिरण्ययान्प्रत्यत्काँ अमुग्ध्वम् । विश्वा इत्स्पृधो मरुतो व्यस्यथ शुभं यातामनु रथा अवृत्सत ॥
yád aśvā́n dhū́rṣu pṛ́ṣatīr áyugdhvaṃ hiraṇyā́n práty atká̄m̐ amúgdhvam | víśvā ít spṛ́dho maruto vy àsyatha śúbhaṃ yātām ánu rathā́ avṛtsata ||
Tatkala kamu memasang kuda betina berbintik pada galah-galah rata dan mengikatkan perhiasan emas, ketika itu kamu menyingkirkan segala permusuhan, wahai Marut. Semoga rata-ratamu meluncur menurut jalan yang berkat.
Word by Word
- यत्
- when, wheneverIndeclinableसम्बन्ध/काल-निर्देशक अव्यय (यदा/यत् = ‘जब/जबकि’)Role Adhikaraṇa (काल-सम्बन्ध) / सम्बन्धकRoot यद् (सर्वनाम-प्रातिपदिक) अथवा यद्-सम्बन्धी अव्यय
- अश्वान्
- horsesNounपुंलिङ्ग; द्वितीया; बहुवचनRole KarmaRoot अश्व (प्रातिपदिक)
- धूर्षु
- on the yokes / in the yoke-polesNounस्त्रीलिङ्ग; सप्तमी; बहुवचनRole Adhikaraṇa (स्थान)Root धुर्/धूर् (प्रातिपदिक) ‘धुरी, जूआ/धुरा’
- पृषतीः
- the dappled (mares)Nounस्त्रीलिङ्ग; द्वितीया; बहुवचनRole KarmaRoot पृषती (प्रातिपदिक) ‘चित्तीदार/धब्बेदार (घोड़ी/मृगी)’
- अयुग्ध्वम्
- you yokedVerbलुङ् (अorist); मध्यमपुरुष; बहुवचन; परस्मैपद; (अ-आगम सहित) ‘अयुग्ध्वम्’Role Kriyā (मुख्य क्रिया); कर्ता = मरुतः (सम्बोधित)Root युज् (धातु) ‘योजने’
- हिरण्ययान्
- goldenAdjectiveपुंलिङ्ग; द्वितीया; बहुवचन (अश्वान् इति विशेषण)Role Karma (विशेषण-रूपेण)Root हिरण्यय (प्रातिपदिक) ‘स्वर्णमय’
- प्रति
- towards, againstIndeclinableदिशा/सम्प्रत्ययार्थक अव्ययRole Upapada/दिशा-निर्देशRoot प्रति (उपसर्ग/अव्यय)
- अत्कान्
- coverings, mantles (protective garments)Nounपुंलिङ्ग; द्वितीया; बहुवचनRole KarmaRoot अत्क (प्रातिपदिक) ‘वस्त्र/आवरण; (RV) चर्म/कवच/आच्छादन’
- अमुग्ध्वम्
- you did not neglect / you did not go astray (you kept firm)Verbलुङ् (अorist); मध्यमपुरुष; बहुवचन; परस्मैपद; नकारार्थक/अ-प्रत्यययुक्त रूप (वैदिक)Role Kriyā (सह-क्रिया); कर्ता = मरुतःRoot मुघ्/मुह् (धातु) ‘मोहने/विमूढे’ → ‘मुग्ध’ (कृदन्त) से; यहाँ क्रिया ‘अ-मुग्ध्वम्’ = ‘अमुग्ध्वम्’ (न-प्रमादित/न-विमूढ)
- विश्वाः
- allAdjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचन (स्पृधः इति विशेषण)Role Kartā (विशेषण-रूपेण)Root विश्व (प्रातिपदिक) ‘सर्व’
- इत्
- indeed, justIndeclinableनिपात; बल/निश्चयार्थ (‘ही/एव’)Role Discourse particleRoot इत् (निपात/अव्यय)
- स्पृधः
- rivalries, hostilitiesNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole Kartā (व्यस्यथ का कर्तृ-समूह)Root स्पृध् (प्रातिपदिक) ‘प्रतिस्पर्धा/वैर’
- मरुतः
- O MarutsNounपुंलिङ्ग; सम्बोधन/प्रथमा; बहुवचन (सम्बोधनार्थ)Role Sambodhana (कर्तृ-सम्बोधन)Root मरुत् (प्रातिपदिक)
- व्यस्यथ
- you scatter / drive awayVerbलट्; मध्यमपुरुष; बहुवचन; परस्मैपद; उपसर्ग: वि-Role Kriyā; कर्ता = (यूयम्) मरुतःRoot अस्/अस्य (धातु) ‘क्षेपणे/विसर्जने’ (वैदिक ‘व्यस्यति’ = ‘विक्षिपति/अपाकरोति’)
- शुभम्
- auspiciously, in splendorNounनपुंसकलिङ्ग; द्वितीया; एकवचन (क्रियाविशेषणवत्)Role Karma/Adverbial (गमन-प्रकार)Root शुभ (प्रातिपदिक) ‘शोभन/कल्याण’
- याताम्
- go (you two)Verbलोट् (आज्ञार्थ); मध्यमपुरुष; द्विवचन; परस्मैपदRole Kriyā (आज्ञा)Root या (धातु) ‘गत्यर्थे’
- अनु
- after, alongIndeclinableअनुगमनार्थक अव्यय/उपसर्गRole Upapada/दिशा-निर्देशRoot अनु (उपसर्ग/अव्यय)
- रथाः
- chariotsNounपुंलिङ्ग; प्रथमा; बहुवचनRole Kartā (अवृत्सत् का कर्ता)Root रथ (प्रातिपदिक)
- अवृत्सत
- they rolled/followed, they turned alongVerbलुङ् (अorist); तृतीयपुरुष; बहुवचन; आत्मनेपद (वैदिक) ‘अवृत्सत’Role Kriyā; कर्ता = रथाःRoot वृत् (धातु) ‘वर्तने/आवर्तने’
Sandhi Notes
- Sandhi resolution (major): अश्वा॑न् + धू॒र्षु → अश्वान् धूर्षु (anusvāra/visarga not involved)
- पृष॑ती॒रयु॑ग्ध्वम् → पृषतीः अयुग्ध्वम् (ईः + अ → ईर्, written as -īr- in saṃhitā)
- हिर॒ण्यया॒न्प्रत्यत्काँ॒ → हिरण्ययान् प्रति अत्कान् (न् + प् → न्प्; प्रति + अत्कान् kept separate in pada)
- अमु॑ग्ध्वम् kept as one finite verb form
- विश्वा॒ इत्स्पृधो॑ → विश्वाः इत् स्पृधः (āḥ + i → ā i with saṃhitā contraction/phonetic joining)
- मरुतो॒ व्य॑स्यथ → मरुतः व्यस्यथ (o + v- junction in saṃhitā)
- या॒तामनु॒ → याताम् अनु (म् + अ- sandhi)
- रथा॑ अवृत्सत kept separate
The meaning
Outer meaning
The Maruts yoke their dappled mares to the chariot poles, fasten golden trappings, cast away hostilities, and their chariots roll on an auspicious path.
Inner meaning
When the storm-powers (Maruts) harness the pr̥ṣatī—swift, many-colored life-forces—to the ‘poles’ of a higher direction, and when the will is clad in the ‘gold’ of illumined consciousness, inner conflicts and oppositions fall away. The psyche’s dynamic energies then move in harmony along the śubha (luminous/fortunate) path—supporting the seeker’s ascent rather than scattering him.
Universal truth
Rightly harnessed energy becomes a vehicle of progress: when force is yoked to truth and illumined intention, hostility dissolves and movement becomes auspicious.
Themes
yoga of forces, removal of conflict, luminous equipment
The seer
- Rishi
- Atri
- Lineage
- Ātreya
- Other hymns
- RV 5.54 (Maruts), RV 5.56 (Maruts), RV 5.40 (Atri; solar/illumination theme)
Family tradition
Atri family seers (RV Maṇḍala 5) known for hymns that convert outer nature-powers into inner allies of illumination and right action.
Significance
Atri’s vision often emphasizes the disciplined uplifting of life-force and the harmonizing of impulsive energies under a higher light—key to the Marut symbolism.
The deity
- Devata
- Maruts
- Epithets
- Marutaḥ, Rudriyāsaḥ (Rudra’s sons, implied in Marut lore), Vasus (contextually linked in the hymn)
- Related deities
- Indra, Rudra, Agni, Soma
Cosmic role
Atmospheric powers that accompany Indra; they stir, purify, and propel movements, breaking stagnation and preparing the advent of light and rain.
Inner power
Dynamic life-energies that, when aligned with the divine intention, disperse inner obstruction, energize aspiration, and enforce rhythmic progress.
In ritual
Where it is used
Marut-invocations within Soma and Indra-associated sequences (general Śrauta usage rather than a single fixed rite for this verse).
यदश्वा॑न्धू॒र्षु पृष॑ती॒रयु॑ग्ध्वं हिर॒ण्यया॒न्प्रत्यत्काँ॒ अमु॑ग्ध्वम् । विश्वा॒ इत्स्पृधो॑ मरुतो॒ व्य॑स्यथ॒ शुभं॑ या॒तामनु॒ रथा॑ अवृत्सत ॥
यत् । अश्वा॑न् । धूः॒ऽसु । पृष॑तीः । अयु॑ग्ध्वम् । हि॒र॒ण्यया॑न् । प्रति॑ । अत्का॑न् । अमु॑ग्ध्वम् । विश्वाः॑ । इत् । स्पृधः॑ । म॒रु॒तः॒ । वि । अ॒स्य॒थ॒ । शुभ॑म् । या॒ताम् । अनु॑ । रथाः॑ । अ॒वृ॒त्स॒त॒ ॥
yat | aśvān | dhūḥ-su | pṛṣatīḥ | ayugdhvam | hiraṇyayān | prati | atkān | amugdhvam | viśvāḥ | it | spṛdhaḥ | marutaḥ | vi | asyatha | śubham | yātām | anu | rathāḥ | avṛtsata
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4 pādas × ~11 syllables
Forward-driving, martial, and expansive—suited to invocation of force and movement.
Builds momentum and courage; supports a felt sense of ‘harnessing’ and coordinated ascent in the listener.
- aśvān
- Literal: horses. Symbolic: vital energies and powers of action that must be harnessed
- pṛṣatīḥ
- Literal: dappled mares. Symbolic: many-colored dynamic forces (prāṇic drives) refined into swift helpers
- dhūḥsu
- Literal: to the yoke-poles/shafts. Symbolic: the directing supports of the inner journey—disciplined alignment
- hiraṇyayān
- Literal: golden. Symbolic: illumined consciousness; sattvic radiance governing force
- atkān
- Literal: trappings/ornaments (gear). Symbolic: the formed instruments of action—faculties made fit for the divine work
- spṛdhaḥ
- Literal: hostilities/rivalries. Symbolic: inner frictions: competing impulses, doubts, and resistances
- śubham
- Literal: auspicious, bright. Symbolic: the luminous path of right movement (ṛta in action)
- rathāḥ
- Literal: chariots. Symbolic: the organized vehicle of the being—body-life-mind coordinated for progress
Invokes Maruts’ disciplined movement and obstacle-dispelling; applicable where protection from rivalry/hostility is sought
During hymnic recitation praising the Maruts for protection, right path, and supportive force.
Stotra/śastra recitation; inner ‘yoking’ corresponds to preparing the offering and the sacrificer’s intention.
Use as a pre-work/discipline mantra: before meditation or demanding action, consciously ‘yoke’ energies to a luminous aim and release inner antagonisms.
√yuj ‘yoke’ is central to yoga/discipline semantics. pṛṣat ‘speckled’ suggests multiplicity of energies. hiraṇya ‘gold’ = solar light. √as ‘throw’ with vi- indicates scattering obstacles (spṛdh).
yoking as inner discipline (√yuj), dispersal of resistance (spṛdh), harmonization of multiple energies (pṛṣatī)
Śubha-path imagery implies movement aligned to ṛta: force becomes right-going, not chaotic.
‘Golden’ suggests truth-light governing action; when Satya leads, spṛdhā (conflict) is cast out.
Ordering of energies: the cosmos and the seeker are advanced by harnessed powers rather than scattered impulses.
Proto-Yogic/Vedāntic psychological reading (Aurobindo/Kashyap): deities as powers of consciousness.
The ‘storm’ becomes inner dynamism; gold becomes illumination; the chariot is the integrated personality moving on the path of right becoming.
- What is the primary Vedic 'mythologem' present in this verse?
- Harnessing and victory: once the divine energies are yoked and luminous-equipped, opposition is scattered. Psychologically, disciplined life-forces enable the casting out of inner rivalries and resistances.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj ‘yoke’ is a major IE root (Lat. iugum, Eng. yoke) linking ritual technology with inner discipline. The dispersal verb with prefix vi- is a common Indo-European strategy for expressing ‘apart, asunder’ action.
- What is the relationship between the Rishi and the Devata here?
- The rishi praises the Maruts’ capacity to organize and equip force, implying a model for the aspirant: when the inner chariot is rightly yoked, hostilities (spṛdh) are dispersed by the divine assistance.
‘Yoking’ practice: gather scattered energies and align them to a single luminous intention.
Maṇipūra (will/force) with support to Anāhata (harmonizing conflicts)
4-4-6 breathing (inhale-hold-exhale) while feeling energies ‘harness’ and settle into a forward flow.
Collected dynamism (ekāgratā with force).
Before action, inwardly invoke the Marut-force: (1) perceive the aim, (2) harness impulses to it, (3) drop inner rivalry, (4) move in śubha—clear, clean, and courageous.
Mixed udatta/anudatta/svarita as per RV recitation; emphasize cadences on ‘maruto’ and the refrain-like ‘śubhaṃ yātām anu rathā avṛtsata’.
Keep pāda breaks clear; let the refrain end with a settled downward cadence to convey ‘rolling on the auspicious way’.
pṛṣatīr: clear ṛ (vocalic r), and dental t, hiraṇyayān: keep ṇ retroflex; avoid ‘n’, spṛdho: cluster spṛ- with a clean vocalic ṛ, avṛtsata: vocalic ṛ; do not insert extra vowel between vṛt-
Bright, projected, rhythmic—like measured hoofbeats; avoid harshness.
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