Rig Veda 5.87.4: Mandala 5, Sukta 87, Mantra 4
Sukta 5.87
- Devata
- Maruts
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
स चक्रमे महतो निरुरुक्रमः समानस्मात्सदस एवयामरुत् । यदायुक्त त्मना स्वादधि ष्णुभिर्विष्पर्धसो विमहसो जिगाति शेवृधो नृभिः ॥
sá cakrame maható nír uru-krámaḥ samānásmā́t sádasa evayā́marut | yad ā́yukta tmanā́ svā́d ádhi ṣṇúbhir ví-spardhaso ví-mahaso jigā́ti śe-vṛ́dho nṛ́bhiḥ ||
అతడు మహత్త్వం నుండి బయలుదేరి—విస్తారమైన గమనముగలవాడై—అదే సామాన్య సభా-ఆసనం నుండే ముందుకు సాగాడు, ఓ మరుతులారా. అతడు తన స్వభావ-బలంతో (శక్తులను) యుక్తం చేసినప్పుడు, ఉప్పొంగే ప్రవాహాల ద్వారా ప్రత్యర్థి బలాలను జయించి, మహా అడ్డంకులను దాటి పోతాడు—మనుష్యులకు శివం/క్షేమాన్ని పెంపొందించేవాడు అతడు.
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- चक्रमे
- stepped forth / strodeVerbलिट् (परस्मैपद-आत्मनेपद), प्रथमपुरुषः, एकवचनम्, आत्मनेपदम्Role क्रियाRoot क्रम् (धातु)
- महतः
- of the great (one)Adjectiveपुंलिङ्गः/नपुंसकलिङ्गः, षष्ठी, एकवचनम् (अभिधेयस्य सम्बन्धे)Role सम्बन्ध (षष्ठी)Root महत् (विशेषण-प्रातिपदिक)
- निः
- out, forthIndeclinableअव्ययम्Role क्रियाविशेषणRoot निः (उपसर्ग/अव्यय)
- उरुक्रमः
- wide-striding (one)Noun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सः इत्यस्य विशेषणम्)Root उरु-क्रम (बहुव्रीहि/कर्मधारय-समास; प्रातिपदिक)
- समानात्
- from the same (place/seat)Adjective (used substantively)पुंलिङ्गः/नपुंसकलिङ्गः, पञ्चमी, एकवचनम्Role अपादानRoot समान (विशेषण-प्रातिपदिक)
- सदसः
- of the seat/assemblyNounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root सदस् (नपुंसकलिङ्ग-प्रातिपदिक)
- एव
- indeed, justIndeclinableअव्ययम्Role सम्बन्ध/निपातार्थ (अवधारण)Root एव (निपात)
- याम
- course, going, pathNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot या (धातु) + अम् (प्रत्यय; क्तिन्/घञ्-भावे) → याम (प्रातिपदिक)
- मरुत्
- O Marut / the MarutNounपुंलिङ्गः, प्रथमा, एकवचनम् (सम्बोधन/नामरूपेण) अथवा प्रथमा-एकवचनम्Role कर्तृ/सम्बोधन (सन्दर्भानुसार)Root मरुत् (देवनाम-प्रातिपदिक)
- यत्
- when/that whichIndeclinable/Relative pronounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम् (सम्बन्धसूचक) अथवा अव्ययीभावेRole सम्बन्ध (यदा-तदा)Root यद् (सर्वनाम-प्रातिपदिक)
- आयुक्त
- he yoked / he joinedVerb (finite) / participial formप्रथमपुरुषः, एकवचनम् (अर्थतः ‘he yoked/appointed’)Role क्रियाRoot युज् (धातु) + आ- (उपसर्ग)
- त्मना
- by himself / with his own selfNounपुंलिङ्गः, तृतीया, एकवचनम्Role करण/सहकार (स्वयमेव)Root त्मन् (प्रातिपदिक; ‘self, own person’)
- स्व
- ownAdjective(अव्ययवत्/विशेषणरूपेण) — ‘own’Role विशेषणRoot स्व (विशेषण/सर्वनाम-प्रातिपदिक)
- अधि
- upon, overIndeclinableअव्ययम्Role क्रियाविशेषण/अधिकरण-सूचकRoot अधि (उपसर्ग/अव्यय)
- ष्णुभिः
- with supports/propsNounपुंलिङ्गः, तृतीया, बहुवचनम्Role करणRoot ष्णु (प्रातिपदिक; ‘support/prop, aid’—वेदिक)
- विष्पर्धसः
- contentious rivals / challengersAdjective/Nounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (बहुवचन-समूहः)Root वि- + स्पर्ध (प्रातिपदिक; ‘rivalry/contest’)
- विमहसः
- of divided/varied might; mightyAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (विष्पर्धसः इत्यस्य विशेषणम्)Root वि- + महस् (प्रातिपदिक; ‘might, greatness’)
- जिगाति
- goes to / reaches / overcomesVerbलट्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot गम् (धातु) (जि-गाति: वेदिक-प्रयोगः; desiderative/intensive nuance)
- शेवृधः
- thriving, prosperingAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (विष्पर्धसः इत्यस्य विशेषणम्)Root शे-वृध (प्रातिपदिक; ‘prospering in welfare/auspicious growth’—वेदिक)
- न
- likeIndeclinableअव्ययम्Role उपमान-सूचकRoot न (उपमा-निपात)
- नृभिः
- with men / by menNounपुंलिङ्गः, तृतीया, बहुवचनम्Role सहकार/करणRoot नृ (प्रातिपदिक)
Sandhi Notes
- स चक्रमे → सः + चक्रमे (विसर्ग-लोपः)
- महतो निरुरुक्रमः → महतः + निः + उरुक्रमः (विसर्गः ‘निः’ इत्यत्र; संहितायां निर्-)
- समानस्मात्सदसः → समानात् + सदसः (त् + स → त्स्)
- एवयामरुत् → एव + याम + मरुत् (पद-संयोगः)
- यदायुक्त → यत् + आयुक्त (द् + आ → दा)
- त्मना स्वादधि → त्मना + स्व + अधि (पद-विभागः)
- ष्णुभिर्विष्पर्धसः → ष्णुभिः + विष्पर्धसः (विसर्गः + व् → र्व्)
- विमहसो जिगाति → विमहसः + जिगाति (विसर्ग-लोपः)
- शेवृधो नृभिः → शेवृधः + नृभिः (विसर्गः + न् → ओ (वेदिक-संहितायां))
The meaning
Outer meaning
He strides forth from the greatness, wide in his going, from the common seat, O Maruts. When he yoked (his powers) by his own nature, then through the surging currents he conquers rival forces, surpasses vast resistances, increasing the auspicious for men.
Inner meaning
A central Marut-power (often read as the collective leader-force, shading toward the Vishnu-like ‘wide-strider’ function) emerges from the Great (mahataḥ) and acts from within the embodied field (sadas). When the being yokes its energies by its own true self-nature (tmanā svāt)—i.e., aligns life-force with the soul’s law—then the divine dynamism moves through the inner currents (snubhiḥ) and overcomes rival impulses (viṣpardhasaḥ) and massive resistances (vimahasaḥ). The result is śeva-vṛdhaḥ: an increase of auspiciousness, harmony, and right becoming for the human journey.
Universal truth
Progress becomes decisive when power is yoked to the true nature (svadharma of the soul) rather than to desire or fear. Then obstacles are not merely endured; they are overpassed, and life becomes a field of growing good-fortune (śeva) grounded in inner alignment.
Themes
victory-over-rivals, self-power, expansive-stride
The seer
- Rishi
- Atri (probable, Atri-family attribution for RV 5.87)
- Lineage
- Atri
- Other hymns
- RV 5.87.1-2 (same hymn context), RV 5.83 (storm-force imagery)
Family tradition
Atri hymns often join vastness (bṛhat/mahat) with effective force in the human seat, emphasizing practical victory over resistances.
Significance
The seer’s vision here highlights the secret of conquest: yoking power to the true self (tmanā svāt), a key psychological principle in Aurobindo’s reading of Vedic yoga.
The deity
- Devata
- Maruts (with urukrama/striding motif)
- Epithets
- urukramaḥ (wide-striding, applied to the acting power), śevṛdhaḥ (increaser of auspicious)
- Related deities
- Vishnu (urukrama archetype), Indra (victory over rivals), Rudra (storm-force)
Cosmic role
They propel evolution by breaking limits and defeating obstructive powers, ensuring the onward march of the worlds and of the sacrifice.
Inner power
Expansive force that widens consciousness and makes it victorious over rival formations; the disciplined dynamism of tapas guided by the true self.
In ritual
Where it is used
Praise within Marut-focused recitations in Soma context; also general invocatory use for victory and protection
स च॑क्रमे मह॒तो निरु॑रुक्र॒मः स॑मा॒नस्मा॒त्सद॑स एव॒याम॑रुत् । य॒दायु॑क्त॒ त्मना॒ स्वादधि॒ ष्णुभि॒र्विष्प॑र्धसो॒ विम॑हसो॒ जिगा॑ति॒ शेवृ॑धो॒ नृभि॑: ॥
सः । च॒क्र॒मे॒ । म॒ह॒तः । निः । उ॒रु॒ऽकृअ॒मः । स॒मा॒नस्मा॑त् । सद॑सः । ए॒व॒याम॑रुत् । य॒दा । अयु॑क्त । त्मना॑ । स्वात् । अधि॑ । स्नुऽभिः॑ । विऽस्प॑र्धसः । विऽम॑हसः । जिगा॑ति । शेऽवृ॑धः । नृऽभिः॑ ॥
saḥ | cakrame | mahataḥ | niḥ | uru-kṛamaḥ | samānasmāt | sadasaḥ | evayāmarut | yadā | ayukta | tmanā | svāt | adhi | snu-bhiḥ | vi-spardhasaḥ | vi-mahasaḥ | jigāti | śe--vṛdhaḥ | nṛ-bhiḥ
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4 × ~11
Measured power with a ‘striding’ feel—balanced but forceful, suitable for describing overpassing movement.
Supports widening and forward momentum; helps the mind feel ‘room’ (uru) and confidence in overcoming resistance.
- mahataḥ
- Literal: from the greatness. Symbolic: from the Great consciousness/being (mahat, bṛhat) beyond the limited mind
- urukramaḥ
- Literal: wide-striding. Symbolic: expansive movement of consciousness that overpasses limits (Vishnu-function within Marut action)
- samānasmāt sadasaḥ
- Literal: from the common seat. Symbolic: from the shared embodied field; collective ground of faculties and forces
- ayukta tmanā svāt
- Literal: yoked by self, from one’s own. Symbolic: harmonizing energies by the soul’s law; self-mastery rather than external compulsion
- snubhiḥ
- Literal: with surging currents. Symbolic: streams/channels of force in the being; prāṇic and mental movements
- viṣpardhasaḥ
- Literal: rival forces. Symbolic: competing impulses, ego-motives, hostile suggestions
- vimahasaḥ
- Literal: vast resistances. Symbolic: deep inertia of the subconscient; large formations of limitation
- śevṛdhaḥ
- Literal: increaser of auspicious. Symbolic: power that grows welfare, harmony, and right conditions for the soul’s work
Stuti describing the leader-force that strides forth and overcomes rivals; supports petitions for victory over inner and outer opposition.
When seeking force to overcome obstacles/opposition in the rite; to secure auspiciousness for the yajamāna
Stotra/śastra praise; calling the host to act and ‘stride out’ from the sadas
Use before difficult transitions (exams, new projects, recovery): align intention with deeper self, then act with wide, calm force.
(√kram) ‘step, stride’ → cakrame: archetypal ‘striding’ of expansive power (echoing Vishnu’s urukrama epithet). (tman) ‘self, breath-soul’ indicates self-determined action (not compelled). (√yuj) ‘yoke’ → āyukta: harnessing energies. (spardh) ‘contend’ → vi-spardhasaḥ: dispersing/overcoming rival forces. (śeva) ‘auspicious good’ + √vṛdh ‘increase’ → śe-vṛdhaḥ: increaser of welfare/inner felicity.
self-determined power (tmanā svāt), overcoming opposition (vi-spardha), expansive stride (uru-krama)
Victory is achieved by right yoking (yoga) of forces to svabhāva within ṛta, not by chaotic exertion.
True self-nature (svāt) as a satya-key: alignment with truth makes force effective.
The ‘stride’ as the act of manifestation—consciousness expanding its domain and surpassing resistance.
Integral Vedic yoga (Aurobindo): widening + conquest through self-alignment.
Stride = expansion of awareness; currents = prāṇa/mental flows; rivals = conflicting tendencies; vast resistances = subconscient inertia.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘wide-strider who overcomes rivals’: a leader-power strides from the great seat and, once self-yoked, goes beyond contending and massive resistances. Psychologically, the awakened force of the heights, once harnessed by the true self, surges through channels and defeats the divided impulses.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √kram ‘step’ participates in an IE movement lexicon (compare Greek krá- ‘to go’ is not direct; closer is the general archaic poetic motif of ‘striding’ gods). √yuj ‘yoke’ is PIE *yeug- (Latin iugum, English yoke), a strong inherited ritual-psychological metaphor for harnessing powers.
- What is the relationship between the Rishi and the Devata here?
- The rishi describes the divine mode of action as a model for the practitioner: ‘yoking by the self’ is both praise and instruction. By naming the process, the hymn invites the same self-harnessing in the human, so that the Marut-force becomes an increaser of śeva (auspicious inner good).
Practice ‘yoking by the self’: gather scattered energies into one aligned movement from the heart/soul-center upward.
Maṇipūra (force and mastery) supported by Sahasrāra/above-head widening (mahat)
4-4-4-4 box breathing for yoking; then natural breath while sensing expansion above the head.
Wide, steady, masterful dynamism (tapas under guidance).
Before chanting, set a single inner intention (saṅkalpa) from the deeper self; chant 3 times moderately; afterward, hold a silent sense of ‘wide stride’—making one clear step beyond a habitual limitation.
Svara not provided; chant with clear triṣṭubh pacing and slight lift on key action-words (cakrame, ayukta, jigāti).
Observe sandhi carefully: nir urukramaḥ (distinct r); samānasmāt sadasaḥ (keep s sounds crisp).
cakrame: ‘ca-kra-me’ with clear kr, urukramaḥ: u-ru-kra-maḥ (no slurring), jigāti: ji-gā-ti (long ā), śevṛdho: śe-vṛ-dho (vocalic ṛ)
Firm, spacious, resonant; emphasize ‘stride’ with steady cadence.
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