Rig Veda 1.166.13: Mandala 1, Sukta 166, Mantra 13
Sukta 1.166
- Rishi
- Agastya
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
तद्वो जामित्वं मरुतः परे युगे पुरू यच्छंसममृतास आवत । अया धिया मनवे श्रुष्टिमाव्या साकं नरो दंसनैरा चिकित्रिरे ॥
tád vo jāmitváṃ marutaḥ páre yugé purū́ yác cháṃsam amṛtāsa ā́vata | ayā́ dhiyā́ mánave śruṣṭím ā́vyā sākáṃ náro daṃsanáir ā́ cikitrire ||
นั่นคือสายญาติของท่านทั้งหลาย โอ มรุต (Maruts) ซึ่งมีมาแล้วในยุคก่อน: โอผู้เป็นอมตะ ท่านทั้งหลายได้เกื้อหนุนถ้อยคำแห่งแรงบันดาลใจครั้งแล้วครั้งเล่า ด้วยความดำรินี้ ท่านทั้งหลายได้นำ “การได้ยิน” อันเป็นนิมิต และความคุ้มครองที่ห่มด้วยขนแกะ มาสู่มานุ (Manu); โอวีรชน ทั้งพร้อมกันท่านทั้งหลายได้ทำให้สิ่งนั้นประจักษ์ ด้วยฤทธิ์แห่งความชำนาญของท่าน
Word by Word
- तत्
- that (this praise/act)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- वः
- of you / for youPronounषष्ठी (एन्क्लिटिक), बहुवचनRole SampradānaRoot युष्मद् (सर्वनाम)
- जामित्वम्
- kinship, brotherhoodNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot जामि-त्व (प्रातिपदिक; जामि ‘kinsman’ + त्व प्रत्यय)
- मरुतः
- O Maruts / the MarutsNounपुंलिङ्ग, सम्बोधन/प्रथमा, बहुवचनRole SampradānaRoot मरुत् (प्रातिपदिक)
- परे
- in a later (time)Adjectiveपुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी, एकवचन (युगे इति सह)Role AdhikaraṇaRoot पर (प्रातिपदिक)
- युगे
- in an age, at a timeNounनपुंसकलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot युग (प्रातिपदिक)
- पुरू
- much, abundantAdjective(अव्ययवत्) नपुंसकलिङ्ग, द्वितीया, एकवचन (शंसम् इति सह)Role KarmaRoot पुरु (प्रातिपदिक)
- यत्
- whichPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot यद् (सर्वनाम)
- शंसम्
- praise, eulogyNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot शंस (प्रातिपदिक)
- अमृतासः
- immortal (ones)Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot अमृत (प्रातिपदिक)
- आ
- towards, hitherIndeclinableउपसर्ग (आ-)Root आ (उपसर्ग/अव्यय)
- अवत
- let (him/it) help; may (he) aidVerbलोट् (आज्ञार्थ), परस्मैपद, 3 पुरुष, एकवचनRole KriyāRoot अव् (धातु) / अवत् (तिṅन्त-रूप)
- अया
- with thisPronounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot इदम्/अयम्-प्रातिपदिक (स्त्री.)
- धिया
- with thought, with insightNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot धी (प्रातिपदिक)
- मनवे
- for Manu (for mankind)Nounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot मनु (प्रातिपदिक)
- श्रुष्टिम्
- attention, obedient hearingNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot श्रुष्टि (प्रातिपदिक; ‘obedience/attention/ready hearing’)
- आव्या
- with aid, with protectionNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot आव्या (प्रातिपदिक; ‘help, protection’)
- साकम्
- togetherIndeclinableअव्ययRole AdhikaraṇaRoot साकम् (अव्यय)
- नरः
- men, heroesNounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot नर (प्रातिपदिक)
- दंसनैः
- by wondrous powers/deedsNounनपुंसकलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot दंसन (प्रातिपदिक; ‘marvellous power/deed’)
- आ
- towards, fullyIndeclinableउपसर्ग (आ-)Root आ (उपसर्ग/अव्यय)
- चिकित्रिरे
- they have perceived/understood; they have become awareVerbलिट् (परिप्रयोगः/परफेक्ट), आत्मनेपद, 3 पुरुष, बहुवचनRole KriyāRoot चित् (धातु; Vedic intensive/iterative base चिकिति-)
Sandhi Notes
- संहिता-पाठः → पद-विभागः: (1) तद्वो = तत् + वः
- (2) जामित्वं मरुतः: ‘मरुतः’ सम्बोधन/प्रथमा बहु
- (3) परे युगे: सप्तमी-समासार्थः ‘in the later age’
- (4) पुरू यच्छंसम् = पुरू + यत् + शंसम् (यत्-शब्दः सम्बन्ध-प्रयोगः)
- (5) अमृतास आवत = अमृतासः + आवत (विसर्ग-लोपः)
- (6) अया धिया: तृतीया-द्वयम्
- (7) श्रुष्टिमाव्या = श्रुष्टिम् + आव्या (अनुस्वार/वर्ण-सन्धिः)
- (8) दंसनैरा = दंसनैः + आ (विसर्ग-लोपः, ‘ः’ → ‘र्’ पूर्वस्वर-सन्धिः)
The meaning
Outer meaning
The Maruts’ kinship is ancient; repeatedly they fostered inspired praise. With this thought they brought to Manu attentive hearing and wool-clad protection; together, by their powers, they made it manifest.
Inner meaning
The ‘jāmitva’ (kinship) is the intimate alliance between the soul’s aspiration and the divine dynamic energies. In former cycles of inner evolution, these forces repeatedly increased the śaṃsa (inspired utterance)—the mantric speech of truth rising from vision. They bring to Manu (the archetypal human) śruṣṭi (the capacity to hear/receive the higher word) and āvyā protection (warm, enveloping safeguarding—like wool—symbol of a nurturing cover while the new consciousness forms). Their daṃsanas (skill-powers) make the inner fact concrete: inspiration becomes lived protection and effective capacity.
Universal truth
Spiritual progress is not solitary: higher energies have an ancient kinship with humanity’s deeper destiny. When receptivity (true hearing) awakens, protection and guidance naturally gather around the seeker, and what was only an idea becomes embodied practice.
Themes
divine-kinship-with-humanity, aid-to-Manu, revelation-and-protection
The seer
- Rishi
- Agastya
- Lineage
- Agastya (Āgastya)
- Other hymns
- RV 1.166, RV 1.168, RV 1.170
Family tradition
Agastya’s Marut hymns often reconcile force with right receptivity—showing that power must be accompanied by ‘hearing’ (śruṣṭi) and protection for embodied transformation.
Significance
The seer frames a psychology of grace: divine forces are ‘kin’ to the soul’s destiny; their action awakens inspired speech and the capacity to listen inwardly—two pillars of mantra-yoga.
The deity
- Devata
- Maruts
- Epithets
- amṛtāsaḥ (immortals), naraḥ (strong ones/men, used of Maruts)
- Related deities
- Indra, Bṛhaspati (as lord of inspired speech, theme-level), Sarasvatī (as flowing inspiration, theme-level)
Cosmic role
Allied powers of Indra that amplify the Word, protect the human journey, and manifest divine action collectively.
Inner power
Collective dynamism that awakens receptivity (inner hearing), guards nascent realizations, and makes inspiration operative.
In ritual
Where it is used
Marut invocations within Soma rites; also recited to secure protection and successful ‘hearing’ of the officiant’s recitations.
तद्वो॑ जामि॒त्वं म॑रुत॒: परे॑ यु॒गे पु॒रू यच्छंस॑ममृतास॒ आव॑त । अ॒या धि॒या मन॑वे श्रु॒ष्टिमाव्या॑ सा॒कं नरो॑ दं॒सनै॒रा चि॑कित्रिरे ॥
तत् । वः॒ । जा॒मि॒ऽत्वम् । म॒रु॒तः॒ । परे॑ । यु॒गे । पु॒रु । यत् । शंस॑म् । अ॒मृ॒ता॒सः॒ । आव॑त । अ॒या । धि॒या । मन॑वे । श्रु॒ष्टिम् । आव्य॑ । सा॒कम् । नरः॑ । दं॒सनैः॑ । आ । चि॒कि॒त्रि॒रे॒ ॥
tat | vaḥ | jāmi-tvam | marutaḥ | pare | yuge | puru | yat | śaṃsam | amṛtāsaḥ | āvata | ayā | dhiyā | manave | śruṣṭim | āvya | sākam | naraḥ | daṃsanaiḥ | ā | cikitrire
44
4 × ~11 syllables
Narrative-forward with collective momentum; suitable for recalling ancient continuity and manifesting powers.
Encourages trust in guidance and strengthens ‘inner listening’; the cadence supports a sense of communal divine assistance.
- जामित्वम् (jāmitvam)
- Literal: kinship, affinity. Symbolic: innate alliance between human soul and divine powers; resonance that enables help
- परे युगे (pare yuge)
- Literal: in the former age. Symbolic: earlier stages/cycles of consciousness; perennial recurrence of the yoga
- शंसम् (śaṃsam)
- Literal: praise, inspired utterance. Symbolic: mantric speech arising from vision; truth-expression that builds inner worlds
- आवत (āvata)
- Literal: you fostered, helped. Symbolic: strengthened the growth of inspiration and right movement
- धिया (dhiyā)
- Literal: by thought, insight. Symbolic: illumined understanding; the guided intelligence in sadhana
- मनवे (manave)
- Literal: to Manu. Symbolic: to the human being as founder of right living; the mental person opening to truth
- श्रुष्टिम् (śruṣṭim)
- Literal: hearing, obedience, attentive listening. Symbolic: receptivity to the higher word; śravaṇa as inner discipline
- आव्याम् (āvyām)
- Literal: wool-clad, woolly covering. Symbolic: protective warmth of divine care; insulating cover during transformation
- दंसनैः (daṃsanaiḥ)
- Literal: by skills, wondrous powers. Symbolic: effective divine capacities that translate vision into realization
Recited in Marut-invocations within Soma liturgy to recall ancestral aid to Manu (humanity) and to secure cooperative divine action.
When emphasizing protection, inspiration, and continuity with ancestral ṛṣi tradition (Manu as archetype).
Chanting as reinforcement of śruti (hearing) and as a protective invocation for the rite’s integrity.
Use before study/recitation/meditation to awaken śruṣṭi (deep listening) and to invoke a ‘protective envelope’ around new inner practice.
: from 'of the same family/near' (connected with √ 'be born', PIE *ǵenh1-), hence 'kinship'. : from √ 'to think/see' (Vedic: inspired vision), cognate domain with PIE *dʰeh1- 'put, set' only loosely; better treated as Indo-Aryan √ semantic of 'intelligence'. : from √ 'hear' (PIE *ḱleu- 'hear, fame'), thus 'capacity for hearing/obedience'—psychologically receptivity to the mantra-truth. : from √/ 'to accomplish wondrously' (Vedic 'skill, marvel-working').
ancestral transmission of dhī (inspired thought), śruti as inner receptivity, collective divine cooperation (sākam)
Right order is sustained by the chain of hearing → inspired utterance → effective manifestation.
Truth is not only known but spoken (mantra) and made real (cikitrire).
Manifestation of the Word into protective form; the divine powers make subtle inspiration concrete.
Mantra-ontology (Aurobindo/Kashyap style): speech as creative power; receptivity as prerequisite.
Storm-force = dynamic awakening; wool-clad cover = warm protection for the growing inner light; ‘former age’ = perennial cycles of awakening.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the primordial alliance between the storm-powers and Manu: in the 'former yuga' the Maruts repeatedly foster the sacred proclamation (śaṃsa). Mythically this encodes the founding of the human sacrificial-revelatory order; psychologically it describes how dynamic life-forces become 'kin' to the seeker when they serve receptivity (śruṣṭi) and inspired intelligence (dhī).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The key inherited root is √ (śru-) 'hear' < PIE *ḱleu- (cf. Greek klýō, English 'loud' via fame semantics). The verse’s emphasis on śruṣṭi shows a central IE poetic value: hearing as the channel of fame/revelation. The collective agency (plural verbs, sākam) reflects the Indo-European 'divine troop' motif (Maruts as a band).
- What is the relationship between the Rishi and the Devata here?
- The poet appeals by precedent: because the Maruts historically aided Manu’s reception of truth, they should again support the current seer’s inspired utterance. The relationship is pedagogic and protective: the Devata grants both inner hearing (śruṣṭi) and a safeguarding envelope (āvyā), enabling the human to hold the force without rupture.
Cultivate śruṣṭi—deep inner listening—and invite protective force around emergent realizations.
vishuddha (speech/hearing)
Nādī-śodhana (gentle alternate nostril) for 6–8 rounds, then chant once with attention at the throat and inner ear.
Receptive, attentive, inwardly protected.
Listen for the ‘right word’ before acting or speaking; let collective divine force stabilize the mind so inspiration becomes steady guidance rather than excitement.
Maintain clear svarita transitions after udatta; keep ‘jāmitvam’, ‘śaṃsam’, ‘śruṣṭim’, ‘āvyām’ as articulated peaks per accent tradition.
Sustain the cadence through compound clusters; avoid rushing ‘daṃsanaiḥ ā cikitrire’.
‘jā-mi-tvam’ with long ā, ‘śruṣṭim’ keep ‘ṣṭ’ cluster crisp, ‘āvyām’ long ā; do not reduce to ‘avyam’, ‘cikitrire’ articulate all syllables: ci-ki-tri-re
Warm, invoking, protective resonance.
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