Rig Veda 1.37.1: Mandala 1, Sukta 37, Mantra 1
Sukta 1.37
- Rishi
- Kaṇva
- Devata
- Maruts
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
क्रीळं वः शर्धो मारुतमनर्वाणं रथेशुभम् । कण्वा अभि प्र गायत ॥
krīḷáṃ vaḥ śárdho mārútam anarvā́ṇaṃ ratheśúbham | kaṇvā́ abhí prá gāyata ||
Śpiewajcie, o Kanwowie, do zastępu Marutów, radosnego w swojej zabawie siły, nie do powstrzymania, promiennego na swoich rydwanach, aby te moce poruszały się w nas jako radosne energie Prawdy.
Word by Word
- क्रीळम्
- sportive, playfulAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (स्तुत्य/गाय्य-वस्तु)Root क्रीळ (प्रातिपदिक; √क्रीड्)
- वः
- of you (your)Pronounषष्ठी (एन्क्लिटिक), बहुवचनRole सम्बन्ध (सम्बन्ध-षष्ठी)Root युष्मद्
- शर्धः
- host, troopNounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्तृ (स्तुत्य-विषयः)Root शर्धस्
- मारुतम्
- Marut-host’s, belonging to the MarutsAdjectiveनपुंसकलिङ्ग, प्रथमा, एकवचन (शर्धः इति विशेष्यस्य विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root मारुत (मरुत्-सम्बन्धि)
- अनर्वाणम्
- unfailing, not sluggish/without defectAdjectiveनपुंसकलिङ्ग, प्रथमा, एकवचन (शर्धः इति विशेष्यस्य विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root अनर्वाण (प्रातिपदिक)
- रथेषुभम्
- splendid on chariots / having splendid chariotsAdjectiveनपुंसकलिङ्ग, प्रथमा, एकवचन (शर्धः इति विशेष्यस्य विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root रथेषुभ (प्रातिपदिक; रथ + एषुभ)
- कण्वाः
- the Kaṇvas (seers)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (गायन्ति इति)Root कण्व (ऋषिनाम)
- अभि
- towards, untoIndeclinable (preverb/preposition)अव्ययRole उपसर्ग/दिशा-सम्बन्ध (प्र-गायत इत्यनेन)Root अभि
- प्र
- forth, forwardIndeclinable (preverb)अव्ययRole उपसर्ग (गायत इत्यनेन)Root प्र
- गायत
- sing (you all)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, बहुवचन, परस्मैपदRole क्रियाRoot √गै (गायति)
Sandhi Notes
- पदच्छेदः: क्रीळम् | वः | शर्धः | मारुतम् | अनर्वाणम् | रथेषुभम् | कण्वाः | अभि | प्र | गायत || 1) वः शर्धः: विसर्ग-सन्धिः (वः + शर्धः) — एन्क्लिटिक षष्ठी ‘वः’ के पश्चात् ‘श’ आरम्भ होने पर रूप अपरिवर्तित। 2) मारुतम् अनर्वाणम् रथेषुभम्: विशेषणत्रयम् ‘शर्धः’ (नपुं. प्रथ. एक.) के साथ समन्वय। 3) अभि प्र गायत: ‘अभि’ तथा ‘प्र’ उपसर्ग/निपात रूपेण ‘गायत’ क्रिया के साथ (वेदे पृथक्-पदत्वेन अपि प्रयुज्यते)।
The meaning
Outer meaning
The Kaṇvas are urged to sing to the Marut host—playful, irresistible, radiant upon their chariots.
Inner meaning
The Maruts are dynamic powers of the Life-Force and the storm-winds of consciousness that accompany Indra’s illumination. Their “play” is the energetic movement that breaks stagnation; their irresistibility is the momentum of the Truth once released. The hymn begins by aligning speech (gāyata) with these forces—invoking inspired mantra as a means to awaken vigorous, joyful energies that can carry the seeker forward.
Universal truth
Right speech and aspiration can call down dynamic energies that refresh and mobilize the being. Spiritual life is not only quietude; it also needs delighted force that can act.
Themes
Marut-host praise, invocation, dynamic ascent, collective energies
The seer
- Rishi
- Kaṇva
- Lineage
- Kaṇva (Kaṇva-pravara)
- Other hymns
- RV 1.37.2, RV 1.37.3, RV 1.37.4
Family tradition
Kaṇva hymns often pair vigorous invocation with precise psychological imagery—calling powers to act within the seeker’s field.
Significance
The seer’s role is to ‘tune’ the collective energies (Maruts) through mantra, making the vital nature a collaborator rather than an obstacle.
The deity
- Devata
- Maruts
- Epithets
- śardha (host), krīḻin (playful—implied), anarvāṇa (irresistible), ratheśubha (chariot-radiant)
- Related deities
- Indra, Rudra, Parjanya
Cosmic role
Storm-gods and companions of Indra; they stir the atmosphere, bring rain and lightning, and clear the way for light.
Inner power
Uplifted prāṇa: courageous, joyful energies that shatter inertia and support illumination and right action.
In ritual
Where it is used
Marut-stotra style invocation; used in contexts praising Indra’s allies, especially in soma rites where dynamic powers are welcomed.
क्री॒ळं व॒: शर्धो॒ मारु॑तमन॒र्वाणं॑ रथे॒शुभ॑म् । कण्वा॑ अ॒भि प्र गा॑यत ॥
क्री॒ळम् । वः॒ । शर्धः॑ । मारु॑तम् । अ॒न॒र्वाण॑म् । र॒थे॒ऽशुभ॑म् । कण्वाः॑ । अ॒भि । प्र । गा॒य॒त॒ ॥
krīḷam | vaḥ | śardhaḥ | mārutam | anarvāṇam | rathe--śubham | kaṇvāḥ | abhi | pra | gāyata
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3 pādas × 8 syllables (with possible Vedic resolution)
Quick, bright, and propulsive; a call-verse that launches the hymn.
Energizes and uplifts; creates a ‘forward motion’ in attention and breath.
- क्रीळम् (krīḻam)
- Literal: sporting, playing. Symbolic: delighted dynamism; free, luminous movement of force without ego-strain
- शर्धः (śardhaḥ)
- Literal: host, troop. Symbolic: a coordinated multitude of energies working together in the being
- मारुतम् (mārutam)
- Literal: of the Maruts. Symbolic: life-energies allied to illumination; prāṇic powers that serve the Truth
- अनर्वाणम् (anarvāṇam)
- Literal: not to be checked/overcome; irresistible. Symbolic: unstoppable momentum of tapas once aligned with ṛta
- रथेशुभम् (ratheśubham)
- Literal: radiant on chariots. Symbolic: energies moving on luminous channels; forces carried by ordered vital currents
- प्र गायत (pra gāyata)
- Literal: sing forth. Symbolic: release the mantric vibration that opens inner pathways
Marut-invocations in Soma rites (esp. where storm-powers are invited as allies of Indra) and in energizing chants to intensify prāṇa/force in the offering.
At the opening of a Marut hymn sequence; to invite vigorous forces before offerings/pressings.
Stotra-like singing/recitation to summon the Maruts’ presence and aid.
Use to awaken energy before study, service, or sādhana; helpful when dullness or procrastination dominates.
krīḷá- ‘playing’ from √krīḍ ‘to play, sport’. śárdha- ‘troop’ (collective). mārútá- from Marút. anarvā́ṇa- (neg. + arvāṇa/arvan ‘swift/energetic’; here ‘not failing, not slack’). ratha- ‘chariot’ (PIE *rot(h)o- wheel-related set; compare Latin rota), śúbh- ‘shine/beauty’ from √śubh. gāyata from √gai/gā ‘sing’ (cognate with broader Indo-European singing/chanting roots).
ṛta as dynamic order (right movement), vīrya/śuṣma (heroic force), collective powers within the psyche
Maruts embody the right movement of force—energies that act in concert rather than chaos when aligned to ṛta.
Truth expresses itself as luminous action, not merely concept; mantra aligns speech with satya-force.
The ‘storm’ that clears and renews: creation advances by periodic surges of force that break old forms.
Aurobindonian psychological reading: Maruts as life-powers that must be converted into divine dynamism.
monsoon (symbolic association)
Wind/storm = prāṇic surge; chariot = organized channel of movement; play = spontaneous joy in right action.
- What is the primary Vedic 'mythologem' present in this verse?
- The summoning of the Marut-gaṇa: the storm-host as divine companions whose ‘play’ is the cosmic battle-dance that clears the path for Indra/Truth-force. Psychologically, it is the calling of multiple life-energies to participate in the ascent.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ratha- resonates with the Indo-European ‘wheel/chariot’ complex (cf. Latin rota), reflecting shared heroic-poetic imagery of swift divine vehicles. The imperative gāyata (√gā ‘sing’) preserves the archaic performative function of chant as an efficacious act.
- What is the relationship between the Rishi and the Devata here?
- The Kaṇvas act as conductors: by song they ‘activate’ the Marut-host. Reciprocity is implied—human inspired speech offers a channel; the Maruts respond by entering the rite and energizing it with unflagging movement.
Call the Marut energies to uplift the vital—convert restlessness into joyful strength.
manipura (navel)
3 rounds of bhastrikā (gentle, if appropriate), then steady breathing while reciting once per exhale.
Energized clarity—active, buoyant attention.
Before recitation, sit upright; feel breath as a ‘chariot’ of force. Offer the day’s action to the Truth; then act immediately on one right intention to anchor the invoked energy.
Mixed udātta/anudātta/svarita; maintain lift on key invocatory words (śardho, mārutam, gāyata).
Keep gāyata crisp; avoid dragging—Gāyatrī works best with clean, even beats.
Retroflex ḻ in krīḻam should be a clear cerebral sound, not ‘l’., Hold long ā in gāyata and keep ‘ya’ light., In anarvāṇam, articulate rv cluster smoothly without inserting extra vowel.
Bright, ringing, lightly enthusiastic; avoid harshness.
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