Rig Veda 5.56.6: Mandala 5, Sukta 56, Mantra 6
Sukta 5.56
- Rishi
- Atri — probable for RV 5.56
- Devata
- Maruts
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
युङ्ग्ध्वं ह्यरुषी रथे युङ्ग्ध्वं रथेषु रोहितः । युङ्ग्ध्वं हरी अजिरा धुरि वोळ्हवे वहिष्ठा धुरि वोळ्हवे ॥
yuṅgdhváṃ hí áruṣīḥ ráthe yuṅgdhváṃ rátheṣu róhitaḥ | yuṅgdhváṃ hárī ajirá dhurí voḷháve váhiṣṭhā dhurí voḷháve ||
Pasangkanlah, sesungguhnya, kuda betina yang kemerah-merahan pada rata; pasangkan yang merah pada rata-rata. Pasangkanlah kuda-kuda bay yang tangkas pada palang (kutub) untuk membawa kamu—pembawa yang terbaik pada palang untuk membawa kamu.
Word by Word
- युङ्ग्ध्वम्
- yoke (you all)!Verbलोट् (आज्ञार्थे), मध्यमपुरुष, बहुवचन, परस्मैपदम्Root युज् (युञ्ज्)
- हि
- indeed, forIndeclinableनिपातRoot हि
- अरुषी
- the two tawny (mares)Noun (f.)स्त्रीलिङ्ग, द्वितीया, द्विवचनRole KarmaRoot अरुषी (प्रातिपदिक)
- रथे
- on/in the chariotNoun (m.)पुंलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot रथ (प्रातिपदिक)
- युङ्ग्ध्वम्
- yoke (you all)!Verbलोट्, मध्यमपुरुष, बहुवचन, परस्मैपदम्Root युज् (युञ्ज्)
- रथेषु
- in/on the chariotsNoun (m.)पुंलिङ्ग, सप्तमी, बहुवचनRole AdhikaraṇaRoot रथ (प्रातिपदिक)
- रोहितः
- the ruddy (ones), the baysNoun/Adjective (m.)पुंलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot रोहित (प्रातिपदिक)
- युङ्ग्ध्वम्
- yoke (you all)!Verbलोट्, मध्यमपुरुष, बहुवचन, परस्मैपदम्Root युज् (युञ्ज्)
- हरी
- the two bay steedsNoun (m.)पुंलिङ्ग, द्वितीया, द्विवचनRole KarmaRoot हरि (प्रातिपदिक)
- अजिरा
- swiftAdjectiveपुंलिङ्ग, द्वितीया, द्विवचन (हरी इति विशेषणम्)Role KarmaRoot अजिर (प्रातिपदिक)
- धुरि
- on the yoke/poleNoun (f.)स्त्रीलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot धुर्/धुरा (प्रातिपदिक)
- वः
- of you, yourPronounषष्ठी, बहुवचन (एन्क्लिटिक)Role Sampradāna (स्वाम्यर्थे/सम्बन्धे)Root युष्मद्
- वोळ्हवे
- to carry, to conveyVerb (non-finite)तुमर्थे दातिव-प्रकारः (इन्फिनिटिव), ‘वह्’ धातोःRole PrayojanaRoot वह् (वोढुम्/वोळ्हुम्; Vedic infinitive)
- वहिष्ठा
- most conveying, best at bearingAdjectiveपुंलिङ्ग, द्वितीया, द्विवचन (हरी इति विशेषणम्)Role KarmaRoot वहिष्ठ (प्रातिपदिक; वह् + इष्ठन्)
- धुरि
- on the yoke/poleNoun (f.)स्त्रीलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot धुर्/धुरा (प्रातिपदिक)
- वोळ्हवे
- to carry, to conveyVerb (non-finite)तुमर्थे दातिव-प्रकारः (इन्फिनिटिव), ‘वह्’ धातोःRole PrayojanaRoot वह् (वोढुम्/वोळ्हुम्; Vedic infinitive)
Sandhi Notes
- पदच्छेद (accent ignored in analysis): युङ्ग्ध्वम् हि अरुषी रथे | युङ्ग्ध्वम् रथेषु रोहितः | युङ्ग्ध्वम् हरी अजिरा धुरि वः वोळ्हवे वहिष्ठा धुरि वोळ्हवे || प्रमुख-सन्धयः: (1) ह्यरुषी = हि + अरुषी (इकारः + अकारः → य्-आगमः). (2) वोळ्हवे: वैदिक-रूप ‘वोळ्ह-’ = ‘वोढ-’ (वह् धातोः), ळ-प्रयोगः वैदिक/प्राक्-वैदिक ध्वन्यन्तरम्
- ‘वोळ्हवे’ दातिव-इन्फिनिटिव ‘वह्’ = ‘वोढवे/वोळ्हवे’ ‘to carry’
The meaning
Outer meaning
The poet urges the Maruts to yoke their ruddy/red mares and swift bay steeds to the chariot—best bearers at the pole—so they may carry the divine host forward.
Inner meaning
The mantra is a command to harness the life-forces (aśva/harī) and dynamic impulses (Maruts) to the disciplined movement of the inner Yoga (ratha). The “ruddy/red” energies are the awakened vital powers purified by aspiration; yoked to the “pole” (dhur) they become aligned to a single intention—Agni’s leading will—so the seeker is carried swiftly without scattering.
Universal truth
Spiritual progress requires not suppression but right yoking: the same energies that run outward become powerful instruments when aligned to a central aim. Concentrated force, rightly directed, becomes the swift carrier of transformation.
Themes
harnessing, divine movement, speed and control, preparation for descent
The seer
- Rishi
- Atri Ātreya
- Lineage
- Ātreya
- Other hymns
- RV 5.54, RV 5.55, RV 5.56, RV 5.57, RV 5.58
Family tradition
Mandala 5 is the Atri family collection; Marut hymns express disciplined force and luminous dynamism in the sacrifice and inner ascent.
Significance
Atri’s vision often emphasizes the right ordering of energies for the journey—turning storm-force into a conscious ally of illumination and wideness.
The deity
- Devata
- Maruts
- Epithets
- rathavāha (chariot-borne), tveṣāḥ (impetuous), śardha (host), ajirāḥ (swift)
- Related deities
- Rudra, Indra, Agni, Vāyu
Cosmic role
Storm-powers that purify the atmosphere, break stagnation, and drive the cosmic movement forward with rhythm and force.
Inner power
Dynamic life-force and pranic energies made luminous—helpers of Indra’s illumination and Agni’s sacrifice; they enforce forward movement and courageous aspiration.
In ritual
Where it is used
Marut-invocation within Soma/Yajña sequences; chariot/steed imagery supports calling the deities swiftly to the offering.
यु॒ङ्ग्ध्वं ह्यरु॑षी॒ रथे॑ यु॒ङ्ग्ध्वं रथे॑षु रो॒हित॑: । यु॒ङ्ग्ध्वं हरी॑ अजि॒रा धु॒रि वोळ्ह॑वे॒ वहि॑ष्ठा धु॒रि वोळ्ह॑वे ॥
यु॒ङ्ग्ध्वम् । हि । अरु॑षीः । रथे॑ । यु॒ङ्ग्ध्वम् । रथे॑षु । रो॒हितः॑ । यु॒ङ्ग्ध्वम् । हरी॒ इति॑ । अ॒जि॒रा । धु॒रि । वोळ्ह॑वे । वहि॑ष्ठा । धु॒रि । वोळ्ह॑वे ॥
yuṅgdhvam | hi | aruṣīḥ | rathe | yuṅgdhvam | ratheṣu | rohitaḥ | yuṅgdhvam | harī iti | ajirā | dhuri | voḷhave | vahiṣṭhā | dhuri | voḷhave
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4 pādas × ~11 syllables (Triṣṭubh cadence; exact count depends on saṃhitā sandhi resolution)
Driving, imperative, martial-forward rhythm with repeated yuṅgdhvam creating a yoking/propulsive beat.
Energizes and concentrates; repetition builds a sense of gathering forces into a single aligned thrust.
- युङ्ग्ध्वम् (yuṅgdhvam)
- Literal: yoke, harness. Symbolic: discipline and integration of energies into one conscious movement
- अरु॑षीः / रो॒हितः (aruṣīḥ/rohitaḥ)
- Literal: ruddy/red. Symbolic: awakened vital heat and illumined dynamism purified for the path
- रथ (ratha)
- Literal: chariot. Symbolic: the yogic vehicle: organized mind-life-body instrumentation
- हरी (harī)
- Literal: bay steeds. Symbolic: swift life-energies that can carry the consciousness when mastered
- अजिरा (ajirā)
- Literal: swift, impetuous. Symbolic: rapid executive force; quickened prāṇa in right action
- धुरि (dhuri)
- Literal: at the pole/yoke. Symbolic: the central alignment/axis of intention (single-pointed will)
Āvahana imagery: preparing the gods’ chariots/steeds for arrival. In inner-ritual terms, harnessing the life-forces so the descent is orderly and effective.
During Marut stotras or invitatory verses in offerings to storm-deities allied with Indra.
Calling, inviting, and ‘yoking’ the Maruts to arrive and carry the rite’s intention.
Before demanding work/discipline sessions: brief recitation to align scattered energy into one directed effort.
yuṅgdhvám: imperative 2pl of √yuj ‘yoke’ (PIE *yeug- ‘join, yoke’). áruṣī/ róhita: red/ruddy, linked to light and fiery energy. hárī: dual ‘two tawny/bay steeds’, often a conventional pair symbolizing swift forces. ajirá: ‘swift’ (Vedic). dhurí: locative of dhúr ‘yoke-pole’; symbolically the control-point of energies. voḷháve: infinitive from √vah ‘carry’ with intensifying/variant phonology; vahíṣṭhā superlative ‘best at carrying’.
discipline of energies (yuj), right direction/control point (dhur), descent into action (vah)
Yoking signifies bringing powers under Ṛta—right measure, right direction.
Truth as effective action: forces become ‘best bearers’ when aligned to the true aim.
Harnessing raw energies into ordered motion mirrors the cosmos turning chaos into articulated movement.
Proto-yogic/psychological reading aligned with Vedantic-Yogic interpretations (Aurobindo/Kashyap style).
Storm-speed becomes inner pranic acceleration; the chariot is the organized being; the yoking is concentration and discipline.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘yoking of the divine steeds’—preparatory action for the gods’ arrival. Psychologically it encodes the necessity that powerful energies (red, swift) must be yoked (√yuj) to become effective instruments rather than chaotic impulses.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj (PIE *yeug-) is a hallmark inherited root, central to Indo-European chariot/warrior imagery and to the later ‘yoga’ semantic expansion. The repeated imperatives create a performative incantation style typical of early Indo-European ritual poetry.
- What is the relationship between the Rishi and the Devata here?
- The rishi actively ‘prepares’ the devatā’s movement through speech: the mantra itself functions as yoking. The gods’ arrival is not passive; it is coordinated through the sacrificer’s conscious ordering of forces.
‘Yoking’ practice: gather scattered impulses into one steady intention; feel the breath-energy become a single forward current.
Maṇipūra (will/drive) and Anāhata (courageous wideness)
4–4–6 breathing (inhale-hold-exhale) while inwardly repeating yuṅgdhvam to ‘harness’ prāṇa.
Dynamic concentration (energized steadiness).
Before action, pause—name the energies, align them to the central aim, then move. Let speed come after alignment.
Notated svara requires śākhā-specific accent marks; generally follow Rigvedic udātta/anudātta/svarita as per pada text. Repeated yuṅgdhvam takes clear udātta lift on the accented syllable.
Keep each yuṅgdhvam crisp; slight emphasis on dhurí and voḻháve phrases to mark the ‘carrying’ function.
yuṅg-dhvam: nasal ‘ṅ’ before ‘g’; cluster ‘gdhv’ articulated cleanly, aruṣīḥ: retroflex ṣ; long ī; visarga lightly aspirated, rohitaḥ: ‘h’ clear; final ḥ soft, harī: long ī; avoid ‘hari’ short vowel, dhuri: dental dh; short i, voḻhave: treat ḻ as retroflex lateral (as given); keep ‘vh’ breathy without breaking the syllable
Bright, forward, commanding; avoid heaviness—let it feel like harnessing and launch.
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