Rig Veda 1.166.12: Mandala 1, Sukta 166, Mantra 12
Sukta 1.166
- Rishi
- Agastya
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
तद्वः सुजाता मरुतो महित्वनं दीर्घं वो दात्रमदितेरिव व्रतम् । इन्द्रश्चन त्यजसा वि ह्रुणाति तज्जनाय यस्मै सुकृते अराध्वम् ॥
tád vaḥ sujātā maruto mahitvánam dī́rghaṃ vo dātrám áditeḥ iva vratám | índraś caná tyájasā ví hruṇāti tád jánāya yásmai sukṛ́te arā́dhvam ||
ఓ సుజాత మరుతులారా, ఆ మహత్త్వం మీదే; మీ దానం దీర్ఘకాలం నిలిచేది—అదితి యొక్క ‘వ్రత’ (అచంచల నియమం) వలె. ఇంద్రుడుకూడా బలంతో దానిని తొలగించలేడు; కాబట్టి ‘సుకృత’ (సత్కర్మచేసే) మనుష్యునికి అది లభ్యమయ్యేలా చేసి, మీ ప్రభావవంతమైన సహాయాన్ని అతనికి ప్రసాదించండి.
Word by Word
- तत्
- thatPronounनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम्Role Karma (इन्द्रश्चन ... वि ह्रुणाति—‘तत्’ इति) / (सम्बन्धः—‘तत् ... महित्वनम्’)Root तद् (सर्वनाम-प्रातिपदिक)
- वः
- of you / for youPronounषष्ठी/चतुर्थी बहुवचन (एन्क्लिटिक)Role सम्बन्ध/सम्प्रदान (you/for you)Root युष्मद् (सर्वनाम)
- सुजाता
- well-born, noble-bornAdjective (vocative) / Epithetसम्बोधन एकवचन (पुं./स्त्री. रूपे—मरुतः सम्बोधन-बहुवचनार्थे विशेषणवत्)Role सम्बोधनRoot सु-जाता (जन् √जन् ‘to be born’ + सु-)
- मरुतः
- O MarutsNounपुंलिङ्गे सम्बोधन बहुवचनम्Role सम्बोधनRoot मरुत् (प्रातिपदिक)
- महित्वनम्
- greatness, majestyNounनपुंसकलिङ्गे द्वितीया एकवचनम्Role Karma (दा- ‘to give’—‘महित्वनम्’ दात्रम्) / विधेय-वस्तुRoot महित्वन (महित्व ‘greatness’ + -न)
- दीर्घम्
- long, far-reachingAdjectiveनपुंसकलिङ्गे द्वितीया एकवचनम् (दात्रम् इति विशेषणम्)Role Karma-विशेषणRoot दीर्घ (प्रातिपदिक)
- वः
- your / for youPronounषष्ठी/चतुर्थी बहुवचन (एन्क्लिटिक)Role सम्बन्ध/सम्प्रदानRoot युष्मद् (सर्वनाम)
- दात्रम्
- gift, givingNounनपुंसकलिङ्गे द्वितीया एकवचनम्Role Karma (दा- implied: ‘(अस्माभिः) दात्रम्’)Root दात्र (√दा ‘to give’ → दात्र ‘giver/gift’; here ‘gift’)
- अदितेः
- of AditiNoun (proper)स्त्रीलिङ्गे षष्ठी एकवचनम्Role सम्बन्ध (व्रतम्—अदितेः)Root अदिति (प्रातिपदिक)
- इव
- likeIndeclinableउपमा-अव्ययम्Role उपमान-सम्बन्धRoot इव
- व्रतम्
- ordinance, sacred lawNounनपुंसकलिङ्गे द्वितीया एकवचनम्Role Karma (दात्रम् ... व्रतम्—उपमेय/उपमान-संयोग) / (तत् ... व्रतम्) वस्तुRoot व्रत (प्रातिपदिक)
- इन्द्रः
- IndraNoun (proper)पुंलिङ्गे प्रथमा एकवचनम्Role Kartā (वि ह्रुणाति)Root इन्द्र (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययम्Role समुच्चयRoot च
- चन
- evenIndeclinableनिपातः (emphatic/‘even’)Role निपात (बलवर्धन)Root चन (Vedic particle)
- त्यजसा
- with driving force, by impetuosityNounनपुंसकलिङ्गे तृतीया एकवचनम्Role Karaṇa (वि ह्रुणाति—‘by/with force’)Root त्यजस् (प्रातिपदिक; ‘force/impulse’, from √त्यज् ‘to leave/abandon’ with -as)
- वि
- apart, asunderPreverbउपसर्गःRole क्रियाविशेषकRoot वि
- ह्रुणाति
- strikes down / drives awayVerbलट् (वर्तमान), परस्मैपदम्, प्रथमा पुरुषः, एकवचनम्Role क्रियाRoot √ह्रु (Vedic; ‘to hurt/strike/drive off’, class I)
- तत्
- thatPronounनपुंसकलिङ्गे द्वितीया एकवचनम्Role Karma (अरा॑ध्वम्—‘तत्’ इति) / (यत्-सम्बन्धः)Root तद् (सर्वनाम-प्रातिपदिक)
- जनाय
- for the people / for the manNounपुंलिङ्गे चतुर्थी एकवचनम्Role Sampradāna (for the man/people) / प्रयोजनRoot जन (प्रातिपदिक)
- यस्मै
- to whomPronounपुंलिङ्गे चतुर्थी एकवचनम्Role Sampradāna (to whom) / सम्बन्ध (यः ... तस्मै)Root यद् (सर्वनाम)
- सुकृते
- for merit / for the well-doingNoun/Adjectiveनपुंसकलिङ्गे चतुर्थी एकवचनम्Role Sampradāna (for good deed/merit) / हेतु-भावRoot सु-कृत (√कृ ‘to do’ + सु-; ‘well-done, merit’)
- अरा॑ध्वम्
- propitiate, win (him/that)Verbलोट् (आज्ञार्थ), परस्मैपदम्, मध्यम पुरुषः, बहुवचनम्Role क्रिया (आह्वान/आज्ञा—‘propitiate/serve’)Root √राध् (to succeed, to please, to propitiate) with preverb आ-
Sandhi Notes
- पदच्छेद (sandhi-resolved): तत् वः सु-जाता मरुतः महित्वनम् दीर्घम् वः दात्रम् अदितेः इव व्रतम् । इन्द्रः च न त्यजसा वि ह्रुणाति । तत् जनाय यस्मै सु-कृते अरा॑ध्वम् ॥ 1) तद्वः = तत् + वः (व्यञ्जन-सन्धि: द् + व → द्व)
- 2) सुजाता = सु + जाता (उपसर्ग-समास/पूर्वपद)
- 3) महित्व॒नं = महित्वनम् (अन्त्य-अनुस्वार/पदपाठ-रूप)
- 4) वो दा॒त्रम् = वः दात्रम् (एन्क्लिटिक सर्वनाम)
- 5) अदिते॑रिव = अदितेः + इव (विसर्ग-सन्धि: ः + इ → रि)
- 6) इन्द्र॑श्च॒न = इन्द्रः + च + न/चन (विसर्ग-लोपः: ः + च → श्च; चन वैदिक-निपातः ‘even’)
- 7) त्यज॑सा = त्यजसा (तृतीया एकवचन)
- 8) तज्जना॑य = तत् + जनाय (द् + ज → ज्ज)
- 9) सु॒कृते॒ = सु + कृते (समास/कृदन्त-प्रयोग)
The meaning
Outer meaning
The Maruts are praised for their innate greatness and their long-enduring gift, steady like Aditi’s law; even Indra cannot overturn it by force. Therefore they should make that power attainable for the human who does good and grant effective help.
Inner meaning
Agastya points to a spiritual law: the Marut-force (dynamic divine energies that purify and widen) establishes in the sadhaka a durable capacity—an inner “gift” of strength, courage, and right impulsion aligned with the Infinite (Aditi). This formation is not a temporary enthusiasm; it is a stable law of growth that even the illumined Mind (Indra) does not discard, because it is a necessary foundation for higher realization. The Maruts are asked to make their force practically accessible to the sukṛt (one who chooses the right action and offering), i.e., to turn aspiration into effective inner assistance.
Universal truth
Lasting transformation comes when our energies are yoked to an impersonal, wide law of truth; then even strong mental preferences cannot cancel it. Help arrives reliably for the one who consistently chooses the good and offers their effort to a higher order.
Themes
divine-law (vrata), enduring-boon, Marut-force, inner-victory-through-right-action
The seer
- Rishi
- Agastya
- Lineage
- Agastya (Āgastya)
- Other hymns
- RV 1.165, RV 1.166, RV 1.167, RV 1.168, RV 1.170, RV 1.171
Family tradition
Agastya is a foundational seer associated with integrating intense power (tejas) with vastness (Aditi), harmonizing forceful energies (Maruts) so they serve the soul’s law rather than turbulence.
Significance
In Sri Aurobindo’s line of reading, Agastya often mediates between overwhelming powers and human receptivity—teaching how to receive divine Force without losing balance, and how to make spiritual law enduring in the embodied life.
The deity
- Devata
- Maruts
- Epithets
- sujātāḥ (well-born), turāsaḥ (impetuous, swift), amṛtāsaḥ (immortal, in nearby verses)
- Related deities
- Indra, Rudra, Aditi
Cosmic role
Storm-hosts who accompany Indra; they clear obstructions, release the waters/rays, and establish wideness and right movement in the worlds.
Inner power
Dynamic divine energies that purify the vital nature, break subconscient resistance, and build courageous, rhythmic progress in sadhana.
In ritual
Where it is used
Marut/Indra-related śastra and stotra recitations within Soma-yajña contexts; also used in invocations for aid and protection.
तद्व॑: सुजाता मरुतो महित्व॒नं दी॒र्घं वो॑ दा॒त्रमदि॑तेरिव व्र॒तम् । इन्द्र॑श्च॒न त्यज॑सा॒ वि ह्रु॑णाति॒ तज्जना॑य॒ यस्मै॑ सु॒कृते॒ अरा॑ध्वम् ॥
तत् । वः॒ । सु॒ऽजा॒ताः॒ । म॒रु॒तः॒ । म॒हि॒ऽत्व॒नम् । दी॒र्घम् । वः॒ । दा॒त्रम् । अदि॑तेःऽइव । व्र॒तम् । इन्द्रः॑ । च॒न । त्यज॑सा । वि । ह्रु॒णा॒ति॒ । तत् । जना॑य । यस्मै॑ । सु॒ऽकृते॑ । अरा॑ध्वम् ॥
tat | vaḥ | su-jātāḥ | marutaḥ | mahi-tvanam | dīrgham | vaḥ | dātram | aditeḥ-iva | vratam | indraḥ | cana | tyajasā | vi | hruṇāti | tat | janāya | yasmai | su-kṛte | arādhvam
44
4 pādas of ~11 syllables each
Firm, forward-driving cadence suited to force and affirmation; balanced enough to convey ‘law’ (vrata) as steadiness.
Builds confidence and inner uprightness; the rhythm supports a sense of durable establishment rather than fleeting excitement.
- सुजाता (sujātāḥ)
- Literal: well-born. Symbolic: rightly originated powers in the being; energies born of the soul’s aspiration rather than egoic impulse
- मरुतः (marutaḥ)
- Literal: Maruts, storm-gods. Symbolic: purifying, forceful divine energies that break inertia and widen consciousness
- महित्वनम् (mahitvanam)
- Literal: greatness. Symbolic: spiritual largeness, wideness, and mighty capacity in nature
- दीर्घम् (dīrgham)
- Literal: long, enduring. Symbolic: stable formation; not a passing state but established attainment
- दात्रम् (dātram)
- Literal: gift, giver’s portion. Symbolic: bestowal of force/aid; inner equipment for the path
- अदितेरिव व्रतम् (aditer iva vratam)
- Literal: like Aditi’s vow/law. Symbolic: law of the Infinite: vast, unbroken, protective order (ṛta-like steadiness)
- इन्द्रः (indraḥ)
- Literal: Indra. Symbolic: illumined mind, lord of luminous intelligence
- त्यजसा (tyajasā)
- Literal: by force, violence, impetuosity. Symbolic: mental/vital coercion; ego-force trying to override the soul’s law
- सुकृते (sukṛte)
- Literal: to/for the doer of good. Symbolic: the aspirant aligned with right action and offering; ethical-spiritual congruence
- अरा॑ध्वम् (arādhvam)
- Literal: make attainable, propitiate, accomplish. Symbolic: render realizable in experience; convert invocation into effective inner result
Marut/Indra praise in Soma-yajña context; suitable for invocations seeking protective force and victorious impulsion in the pressing (Agnisṭoma framework).
During sequences invoking Maruts as allies of Indra; moments emphasizing protection, force, and right order.
Recitation/chant with offering-gesture (manasika or physical) seeking protective force and successful rite.
Use as a mantra of ‘stable help’: before demanding work, conflict, or inner turbulence—invoke steady law (Aditi) and disciplined force (Maruts) rather than egoic pressure.
Key lexemes: (1) : from 'great, vast' (PIE *meǵh2- 'great') + abstract formation; denotes realized largeness of being/power. (2) : from √ (to choose, will, restrain/ordain in Vedic usage), hence 'chosen/ordained law, fixed working'; psychologically the stable right functioning of consciousness in accord with ṛta. (3) : from √ 'to give' (PIE *deh3-), 'gift/bestowal', here an enduring endowment of force. (4) : a-diti 'unbound' (√/ 'to bind' in later analysis; Vedic sense: infinity/integrality), therefore her 'vrata' is the unbroken law of wholeness. (5) : from √/ (to push away, repel), with - intensifying separation. (6) -: su- + √ 'to do/make' (PIE *kwer-), not moralism but right formation of works that build the inner order.
Ṛta (right order as effective law), Aditi (infinity/integrality), sukṛta (right-formed action as a means of ascent)
The Marut ‘gift’ is likened to Aditi’s vrata, implying an inviolable right order that sustains growth.
Truth as steadfastness: what is founded in the Infinite cannot be annulled by mere force.
Establishing durable capacities in the human instrument so higher illumination can act securely.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent via purification and widening; force subordinated to truth-law.
Storm = purifying upheaval that clears inertia; Aditi’s vast sky = wideness of consciousness; Indra = luminous mind that confirms the law rather than overriding it.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the inviolability of the divine ordinance: the Maruts’ 'mahitvanam' and 'dātram' stand like Aditi’s unbroken vrata. Even Indra—icon of irresistible force—does not 'push it aside'. Mythically, the storm-host embodies a supra-human law of right impulsion that cannot be overridden by mere might; psychologically, true dynamic power is safeguarded only when it is an expression of integrality (Aditi) and ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several core terms preserve inherited IE semantics: (mahat) aligns with PIE *meǵh2- 'great'; √ (dā-) 'give' aligns with PIE *deh3-. The verse contrasts 'force' (tyajasā) with 'law/ordained working' (vratam), a common IE poetic opposition between raw strength and legitimate order (cf. Greek themis vs. bie in later traditions, as a functional parallel rather than direct cognacy).
- What is the relationship between the Rishi and the Devata here?
- The poet positions the Maruts as guardians of an enduring inner endowment, accessible to the 'sukṛt' (one who shapes right works). The reciprocity is explicit: human alignment with right action invites the Maruts’ effective assistance; the Devata responds not to flattery but to consonance with its own law (vrata). Indra’s mention functions as a witness-power: the luminous mind-force validates the Maruts’ ordinance rather than competing with it.
Align personal effort with a wider, impersonal law; invoke dynamic force that remains obedient to truth.
anahata (widening, courage)
4-4-6 breathing (inhale-hold-exhale) while mentally repeating key phrase ‘aditer iva vratam’ to anchor steadiness.
Steady energization: calm strength, wide poise, readiness for right action.
Before action, offer the will (Agni implied as inner sacrifice leader) and ask the Marut-force to act without egoic coercion; measure progress by increased steadiness and wideness, not by intensity alone.
Vedic svara as per śākhā tradition: udatta on primary accented syllables, anudatta in unaccented, svarita following udatta; maintain clear rise-fall especially around ‘áditeḥ’ and ‘índraḥ’.
Let the semantic peaks land on ‘mahitvanam’, ‘dīrgham’, ‘vratam’, ‘indraḥ’, ‘sukṛte’, ‘arādhvam’. Avoid flattening the cadence of Triṣṭubh.
Keep retroflex clarity: ‘vra-tam’ (not ‘vra-dam’), ‘hruṇāti’ with clear ‘hru’ cluster; don’t drop aspiration, Lengthen long vowels: dīrgham, dātram, Maintain nasalization where present in padapāṭha segmentation
Steady, resonant, slightly forceful but controlled (like disciplined wind).
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