Rig Veda 7.36.9: Mandala 7, Sukta 36, Mantra 9
Sukta 7.36
- Rishi
- Vasiṣṭha
- Devata
- Marutaḥ and Viṣṇu
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
अच्छायं वो मरुतः श्लोक एत्वच्छा विष्णुं निषिक्तपामवोभिः । उत प्रजायै गृणते वयो धुर्यूयं पात स्वस्तिभिः सदा नः ॥
áchāyáṃ vo marutaḥ ślóká etv áchā víṣṇuṃ niṣikta-pā́m ávo-bhiḥ | utá prájāyai gṛṇaté váyo dhur yūyáṃ pāta svastí-bhiḥ sádā naḥ ||
హే మరుతులారా, ఈ స్తోత్రధ్వని నేరుగా మీ వద్దకు చేరుగాక; అలాగే మీ సహాయాలతో, జలసింక్తమై, నేరుగా విష్ణువుని వద్దకూ చేరుగాక. పాడేవాని సంతానార్థం విస్తరించే జీవబలాన్ని దయచేయండి; మీరు ఎల్లప్పుడూ స్వస్తి అనే క్షేమస్వరాలతో మమ్మల్ని కాపాడండి.
Word by Word
- अच्छायम्
- hither; this (one/this chant)Indeclinable + Pronounअच्छा = अव्यय; अयम् = पुंलिङ्ग, प्रथमा, एकवचनRole Adhikaraṇa (दिशा/गति-निर्देश) + Kartā (वाक्य-प्रवर्तक)Root अच्छा (अव्यय/उपसर्ग) + इदम् (सर्वनाम-प्रातिपदिक ‘इ’)
- वः
- to you / yourPronounषष्ठी/चतुर्थी, बहुवचन (वेदिक ‘वः’ = ‘your/to you’)Role Sampradāna (सम्बोधन/प्राप्ति) / सम्बन्धRoot युष्मद् (सर्वनाम)
- मरुतः
- O MarutsNounपुंलिङ्ग, प्रथमा, बहुवचनRole Sampradāna (सम्बोधन) / लक्ष्यRoot मरुत् (देव-प्रातिपदिक)
- श्लोकः
- the hymn/chantNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (एतु इति क्रियायाः कर्ता)Root श्लोक (प्रातिपदिक)
- एतु
- let (it) comeVerbलोट् (आज्ञार्थ), प्र.पुरुष, एकवचनRoot इ (धातु)
- अच्छा
- towards, untoIndeclinableअव्ययRole Adhikaraṇa (गति/दिशा)Root अच्छा (अव्यय)
- विष्णुम्
- VishnuNounपुंलिङ्ग, द्वितीया, एकवचनRole Karma (गमनस्य लक्ष्य)Root विष्णु (देव-प्रातिपदिक)
- निषिक्तपामवोभिः
- with the Maruts who have poured/flowing draughts (libations)Adjective (epithet)पुंलिङ्ग, तृतीया, बहुवचनRole Karaṇa (साधन: ‘उनके द्वारा/सहित’)Root निषिक्तपामन् (बहुव्रीहि/कर्मधारय-प्रातिपदिक: नि-√सिच् ‘to pour/sprinkle’ + पामन् ‘drink/refreshment’; अर्थ: ‘जिनके पान/पेय निषिक्त/प्रवाहित हैं’ अथवा ‘पेय-प्रदान-समर्थ’)
- उत
- and alsoIndeclinableअव्ययRoot उत (अव्यय)
- प्रजायै
- for offspring/progenyNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (हित/लाभार्थ)Root प्रजा (प्रातिपदिक)
- गृणते
- to the one who praisesVerb (participle-like finite middle)लट् (वर्तमान), आत्मनेपद, प्र.पुरुष, एकवचन (वेदे: ‘to the praising one’ = दत्तिवाचक प्रयोग)Role Sampradāna (यस्य हिताय)Root गृ (धातु; ‘to sing/praise’)
- वयः
- vital strength, vigorNounनपुंसकलिङ्ग, द्वितीया, एकवचन (वेदे ‘वयः’ = बल/पोषण/जीवन-शक्ति)Role Karma (धुर्/धत्ते: वहनीय/प्रदातव्य)Root वयस् (प्रातिपदिक)
- धुर्
- they bear/bring (bestow)Verbलिट्/लुङ्-प्रायः वेदिक रूप; 3rd pl. (परस्मैपद) ‘they have borne/they bear’ (संदर्भानुसार: ‘they bestow/bear’)Root धृ (धातु ‘to hold/bear’)
- यूयम्
- you (pl.)Pronounप्रथमा, बहुवचनRole Kartā (पात इति क्रियायाः कर्ता)Root युष्मद् (सर्वनाम)
- पात
- protect!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, बहुवचनRoot पा (धातु ‘to protect’)
- स्वस्तिभिः
- with well-being, with blessingsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole Karaṇa (साधन: ‘कल्याणों/मंगलों द्वारा’)Root स्वस्ति (प्रातिपदिक)
- सदा
- alwaysIndeclinableअव्ययRole Adhikaraṇa (काल)Root सदा (अव्यय)
- नः
- us / ourPronounषष्ठी/चतुर्थी, बहुवचन (वेदिक ‘नः’ = ‘us/our/to us’)Role Karma (रक्षणस्य) / सम्बन्धRoot अस्मद् (सर्वनाम)
Sandhi Notes
- मुख्य संधि-विच्छेद: (1) अच्छा॒यं = अच्छा + अयम्। (2) ए॒त्वच्छा॒ = एतु + अच्छा। (3) निषिक्त॒पामवो॑भिः = निषिक्तपामवोभिः (समास/प्रातिपदिक; बाह्य-संधि नहीं)। (4) गृण॒ते वयो॑ = गृणते + वयः (पद-संहिता में विसर्ग लोप/परिवर्तन)। (5) स्व॒स्तिभि॒: सदा॑ = स्वस्तिभिः + सदा।
The meaning
Outer meaning
A hymn/chant is sent straight to the Maruts and to Viṣṇu “sprinkled with waters”; the singer asks for life-force and protection with svasti (well-being) for himself and his offspring.
Inner meaning
The “śloka” is the formed inspired utterance that must go directly to the dynamis of the inner storm-gods (Maruts: forces that purify and energize) and to Viṣṇu (the all-pervading wideness of consciousness). “Sprinkled with waters” (niṣikta-apām) becomes the consecration by the flowing clarity of inner currents—purified emotions and intuitive streams—so the mantra can carry effective help (avobhiḥ). The request for “prajā” is not only biological offspring but the continuity of the seeker’s inner creation: new formations of consciousness. “Vayaḥ dhur” is the bearing of widening life-power (prāṇa-force uplifted and expanded) so the yoga can endure and grow. “Svastibhiḥ” is the harmonizing rightness that guards the being from dispersion.
Universal truth
True progress requires (1) direct aspiration (acchā), (2) consecration/purification of the life-nature (waters), (3) energizing forces that clear obstructions (Maruts), and (4) a widening, pervading consciousness that holds all movements in a larger order (Viṣṇu). Protection is not mere safety but alignment with inner harmony (svasti).
Themes
Directed hymn-current, Purification by waters, Protection and continuity, Widening life-force
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Mānava tradition associates Maṇḍala 7 with the Vasiṣṭhas)
- Other hymns
- RV 7.33, RV 7.35, RV 7.36, RV 7.37, RV 7.88
Family tradition
The Vasiṣṭhas are paradigmatic seers of ordered power (ṛta), harmony, and the ‘right word’ that establishes peace and wideness; their hymns often reconcile dynamic forces (Maruts/Indra) with sustaining vastness (Varuṇa/Viṣṇu).
Significance
Vasiṣṭha’s vision emphasizes the disciplined, luminous speech (brahman) that can guide turbulent energies into a stable wideness—an inner sacrificial mastery rather than mere outer rite.
The deity
- Devata
- Maruts and Viṣṇu
- Epithets
- Marutaḥ (the shining/strong ones), Viṣṇu (the All-pervader), niṣiktāpām (water-consecrated, as addressed to Viṣṇu here)
- Related deities
- Indra, Soma, Varuṇa, Uṣas
Cosmic role
Maruts: movers of the atmosphere, allies of Indra, releasers of rains; Viṣṇu: measurer of the worlds, establisher of wide spaces for the gods and men.
Inner power
Maruts: dynamic purification, courage, forward impulsion; Viṣṇu: expansion of consciousness, integration, the ‘wide step’ that makes room for higher light.
In ritual
Where it is used
Invocation/protection verse within a Marut/Viṣṇu-oriented hymn; adaptable as an anuvākya-style praise in soma-related settings.
अच्छा॒यं वो॑ मरुत॒: श्लोक॑ ए॒त्वच्छा॒ विष्णुं॑ निषिक्त॒पामवो॑भिः । उ॒त प्र॒जायै॑ गृण॒ते वयो॑ धुर्यू॒यं पा॑त स्व॒स्तिभि॒: सदा॑ नः ॥
अच्छ॑ । अ॒यम् । वः॒ । म॒रु॒तः॒ । श्लोकः॑ । ए॒तु॒ । अच्छ॑ । विष्णु॑म् । नि॒सि॒क्त॒ऽपाम् । अवः॑ऽभिः । उ॒त । प्र॒ऽजायै॑ । गृ॒ण॒ते । वयः॑ । धुः॒ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥
accha | ayam | vaḥ | marutaḥ | ślokaḥ | etu | accha | viṣṇum | nisikta-pām | avaḥ-bh iḥ | uta | pra-jāyai | gṛṇate | vayaḥ | dhuḥ | yūyam | pāta | svasti-bhiḥ | sadā | naḥ
44
4 pādas × ~11 syllables (Triṣṭubh cadence)
Forward-driving with room for emphatic caesura; suited to invocation and protective prayer.
Creates a steady, expansive momentum—first a direct sending (acchā), then a widening request (vayaḥ), ending in a settling protection (svasti).
- अच्छा (acchā)
- Literal: straight, directly, toward. Symbolic: undivided aspiration; direct alignment of speech and will toward the Divine powers
- मरुतः (marutaḥ)
- Literal: Maruts, storm-gods. Symbolic: purifying, dynamic life-forces; energies that break inertia and clarify the vital nature
- श्लोकः (ślokaḥ)
- Literal: chant, hymn-utterance. Symbolic: formed inspired speech (mantric word) that carries force and direction
- विष्णुम् (viṣṇum)
- Literal: Viṣṇu. Symbolic: wideness, all-pervading consciousness; the power that measures and establishes the worlds
- निषिक्तापाम् (niṣikta-apām)
- Literal: sprinkled/poured with waters. Symbolic: consecrated by inner clarity and purified emotional-intuitive streams
- अवोभिः (avobhiḥ)
- Literal: with helps, protections. Symbolic: supporting interventions of higher forces in the inner sacrifice
- प्रजायै (prajāyai)
- Literal: for offspring/progeny. Symbolic: for inner creation: new births of understanding, right action, and spiritual continuity
- वयः (vayaḥ)
- Literal: life, vigor. Symbolic: expanded prāṇa-life uplifted and made spacious
- स्वस्तिभिः (svastibhiḥ)
- Literal: with well-beings, auspiciousnesses. Symbolic: harmonizing rightness (ṛta-in-action) that keeps the being integrated and safe
Protective closing-style petition within praise sequence; Viṣṇu and Maruts invoked for wide protection and continuity (prajā).
During praise/invocation sequences; also suitable as a protective recitation for continuity of the lineage/inner work.
Recitation while offering/aspersion (waters) and seeking divine aid and well-being.
Use as a daily protective mantra before meditation: ‘May my speech go straight; may energies be purified; may wideness guard my path and my inner growth.’
Key roots/terms: (1) śloka: from √śru/√ślō? traditional: articulate sounding praise; as effective vibration. (2) Viṣṇu: from √viṣ/√viṣṇ 'to pervade' (traditional), the wide-strider; inner sense: expansive consciousness. (3) niṣikta-pām: nisikta 'sprinkled' + ap 'waters' → purified/consecrated by waters (symbol of clarifying flow). (4) svasti: su- 'good' + asti 'being' → 'good-being', harmony of existence; (5) √pā 'protect' and √i 'go' frame the mantra as a directed current.
Viṣṇu as widening/pervasion, Svasti (harmonious well-being), Prajā as continuity of the soul’s formation
Svastibhiḥ implies alignment with ṛta—well-being as harmony of forces rather than mere fortune.
Directness (acchā) and consecration (waters) indicate truth in speech and movement.
Prajā as ongoing creation—new births of consciousness supported by wideness and purified energies.
Proto-Vedāntic widening (bṛhat) and yogic psychology (inner sacrifice) as read by Aurobindo/Kashyap.
Energies (winds) purify and propel; waters cleanse and consecrate; wideness provides the stable expanse in which growth (prajā) can manifest.
- What is the primary Vedic 'mythologem' present in this verse?
- The directed movement of the hymn as a force that reaches the gods (accha ... etu), linking Marut dynamism with Viṣṇu’s widening stride, consecrated by waters. The boon sought is svasti and prajā: protected continuity and harmonious expansion.
- How does the linguistic structure reflect Proto-Indo-European roots?
- svasti (good-being) is a transparent compound paralleling Indo-European well-being formulas (cf. Greek eu- compounds; Latin su-/bene- functional parallels). The motif of ‘waters’ as purifiers is also broadly Indo-European in sacral diction.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi sends his śloka as a deliberate current to the Maruts and Viṣṇu; the gods, in reciprocity, are asked to bestow vigor for the singer’s continuity and to protect always with svasti—stable harmonies of being.
Offer the spoken thought (śloka) into purified inner currents, then expand awareness into Viṣṇu’s wideness while welcoming the Marut energies to cleanse and energize.
Anāhata to Viśuddha (harmonizing breath/energy and truthful expression)
Moderate nāḍī-śodhana-like pacing: inhale on acchā…; exhale on svastibhiḥ… to seal protection.
Widened, quietly energized, protected; ‘spacious steadiness’ rather than trance.
Before chanting, imagine a clear stream (āpas) washing speech and intention; then invite Marut-force to remove restlessness; rest in Viṣṇu-wideness; conclude by affirming svasti as inner harmony.
Follow Rigvedic udātta/anudātta/svarita as per śākhā; key emphases often fall on invocatory particles (acchā) and deity names (marutaḥ, viṣṇum).
Keep a clear lift on deity-names; avoid flattening the cadence in the final pāda—let ‘svastibhiḥ sadā naḥ’ resolve calmly.
marutaḥ: dental ‘t’, light visarga at end, viṣṇum: retroflex ‘ṣṇ’ cluster cleanly, niṣikta: retroflex ‘ṣ’, short ‘i’, svastibhiḥ: ‘sv’ conjunct; final visarga lightly aspirated
Clear, steady, slightly expansive resonance; end with a protective softness.
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