Rig Veda 7.56.16: Mandala 7, Sukta 56, Mantra 16
Sukta 7.56
- Rishi
- Vasiṣṭha
- Devata
- Maruts
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shringara (love)
अत्यासो न ये मरुतः स्वञ्चो यक्षदृशो न शुभयन्त मर्याः । ते हर्म्येष्ठाः शिशवो न शुभ्रा वत्सासो न प्रक्रीळिनः पयोधाः ॥
atyā́so na ye marútaḥ sváñco yakṣá-dṛśo na śubháyanta máryāḥ | te harmyéṣṭhāḥ śíśavo na śubhrā́ vatsā́so na prákrīḷinaḥ payodhā́ḥ ||
ดุจนักแข่งผู้ว่องไว มารุตะ (Maruts) ผู้เคลื่อนไปด้วยอำนาจของตนเอง ส่องประกายดุจนิมิตอัศจรรย์; วีรชนหนุ่มทำให้ภาวะทั้งหลายงดงาม. ผ่องใสดุจเด็กน้อยในเรือน ดุจลูกโคเริงเล่นอุดมด้วยน้ำนม เขาทั้งหลายหลั่งพลังหล่อเลี้ยงลงสู่ภายในเรา.
Word by Word
- अत्यासः
- the very swift onesNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot अत्य (प्रातिपदिक; ‘अत्य’ = अत्यन्त-वेग/अत्य-गमन) + अस् (प्रत्ययः -अस्)
- न
- like, asIndeclinableउपमा/निदर्शन-निपातःRoot न
- ये
- whoPronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (सम्बन्धी) / विशेष्य-सम्बन्धःRoot यद् (सर्वनाम-प्रातिपदिक)
- मरुतः
- the MarutsNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot मरुत् (प्रातिपदिक)
- स्वञ्चः
- self-impelled, moving of themselvesAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (विशेषणम्)Root स्वञ्च (प्रातिपदिक; ‘स्व’ + अञ्च् ‘to go/turn’)
- यक्षदृशः
- of wondrous appearanceAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (विशेषणम्)Root यक्ष-दृश् (समासः; यक्ष ‘wondrous/numinous’ + दृश् ‘seeing/appearance’)
- न
- likeIndeclinableउपमा-निपातःRoot न
- शुभयन्त
- shining, adorningVerb (participle)वर्तमाने कृदन्तः (शतृ/अन्त्-प्रत्ययः), परस्मैपदम्-भावः; पुंलिङ्गः प्रथमा बहुवचनम्Role Kartā (क्रियाविशेषण-भावः) / विशेषणम्Root शुभ्/शोभ् (धातु; ‘to shine, adorn’) → शुभय (णिच्) + अन्त्
- मर्याः
- young men, heroesNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot मर्य (प्रातिपदिक)
- ते
- theyPronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- हर्म्येष्ठाः
- most at home / most house-like (well-housed)Adjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (विशेषणम्)Root हर्म्य-इष्ठ (समास/तद्धित; हर्म्य ‘house, mansion’ + इष्ठ ‘most’)
- शिशवः
- childrenNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot शिशु (प्रातिपदिक)
- न
- likeIndeclinableउपमा-निपातःRoot न
- शुभ्राः
- bright, pureAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (विशेषणम्)Root शुभ्र (प्रातिपदिक)
- वत्सासः
- calvesNounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot वत्स (प्रातिपदिक)
- न
- likeIndeclinableउपमा-निपातःRoot न
- प्रक्रीळिनः
- sporting, frolickingAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (विशेषणम्)Root प्र-√क्रीड् (धातु ‘to play’) → क्रीळिन् (कृदन्त/नामधातु) with प्र-
- पयोधाः
- milk-bearing (calves), milk-holdersNoun/Adjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role Kartā (विशेषण-रूपेण)Root पयस्-धा (समासः; पयस् ‘milk’ + धा ‘placing/holding’)
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): अत्या॑सो न | ये मरुतः | स्वञ्चः | यक्ष॒दृशः न | शुभयन्त मर्याः || ते | हर्म्येष्ठाः | शिशवः न | शुभ्राः | वत्सासः न | प्रक्रीळिनः | पयोधाः || प्रमुख-सन्धयः: (1) ‘अत्यासो॒ न’ = ‘अत्यासः न’ (विसर्ग-लोपः पदान्ते)
- (2) ‘मरुत॒: स्वञ्चो॑’ = ‘मरुतः स्वञ्चः’ (विसर्गः + श्/स्-आदि; संहितायां विसर्ग-लोप/रूपान्तर)
- (3) ‘यक्ष॒दृशो॒ न’ = ‘यक्षदृशः न’ (विसर्ग-लोपः)
- (4) ‘शु॒भय॑न्त॒ मर्या॑:’ = ‘शुभयन्त मर्याः’ (विसर्ग-लोपः)
- (5) ‘शु॒भ्रा व॒त्सासो॒ न’ = ‘शुभ्राः वत्सासः न’ (आः + व-; संहितायां दीर्घ/विसर्ग-लोप)
The meaning
Outer meaning
Like swift racers, the Maruts moving of themselves shine like wondrous visions—young heroes making the being beautiful. Bright as children at home, like playful calves rich in milk, they pour nourishing abundance.
Inner meaning
The Maruts are compared to swift horses (atyāsaḥ) because they are rapid movements of the life-energy; when they act ‘svañcaḥ’ (self-impelled, in their own right), they become instruments of the soul rather than reactions of desire. They ‘shine like wondrous visions’ (yakṣadṛśaḥ): in the inner life, right prāṇic energies can appear as luminous formations—intuitions, enthusiasms, beautiful impulses that uplift and refine the nature (śubhayanta). The imagery then turns tender: children at home, playful calves with milk. This indicates that when force is purified, it becomes innocent, joyful, and nourishing—no longer a storm of disturbance but a life-power that feeds the being with ‘payaḥ’ (milk) i.e., sustaining delight and strength. The verse is a key Aurobindonian point: the same energies that can be violent in ignorance become beautiful and life-giving in the right consciousness.
Universal truth
When our vital energies are converted and aligned, they become swift helpers of beauty, joy, and nourishment. Power need not be crude; it can become luminous, playful, and sustaining.
Themes
Marut-praise, inner dynamism, luminous youth-force, nourishment-and-growth
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.56.13 (weapons and ordered law), RV 7.56.17 (protection and widening path), RV 7.33 (waters and purification motifs)
Family tradition
Vasiṣṭha’s Marut hymns frequently ‘tame’ storm imagery into harmony, showing a yogic conversion of force into beauty and nurture.
Significance
He reveals the transformed vital: from storm-warriors to home-bright children—an inner alchemy of prāṇa into ojas and delight.
The deity
- Devata
- Marutaḥ (Maruts)
- Epithets
- svañcaḥ (self-moving), maryāḥ (young heroes), śubhrāḥ (bright)
- Related deities
- Indra, Rudra, Soma
Cosmic role
Storm and wind powers that bring rain and lightning; they vitalize the world and accompany Indra’s victories.
Inner power
Converted life-energy that becomes swift, luminous, beautifying, and nourishing; supports joy and growth in the embodied being.
In ritual
Where it is used
Marut praise in śrauta settings; also suitable as a blessing verse for vitality, beauty, and nourishment.
अत्या॑सो॒ न ये म॒रुत॒: स्वञ्चो॑ यक्ष॒दृशो॒ न शु॒भय॑न्त॒ मर्या॑: । ते ह॑र्म्ये॒ष्ठाः शिश॑वो॒ न शु॒भ्रा व॒त्सासो॒ न प्र॑क्री॒ळिन॑: पयो॒धाः ॥
अत्या॑सः । न । ये । म॒रुतः॑ । सु॒ऽअञ्चः॑ । य॒क्ष॒ऽदृशः॑ । न । शु॒भय॑न्त । मर्याः॑ । ते । ह॒र्म्ये॒ऽस्थाः । शिश॑वः । न । शु॒भ्राः । व॒त्सासः॑ । न । प्र॒ऽकी॒ळिनः॑ । प॒यः॒ऽधाः ॥
atyāsaḥ | na | ye | marutaḥ | su-añcaḥ | yakṣa-dṛśaḥ | na | śubhayanta | mayārḥ | te | harmye--sthāḥ | śiśavaḥ | na | śubhrāḥ | vatsāsaḥ | na | pra-kīḷinaḥ | payaḥ-dhāḥ
44
4 pādas × 11 syllables
Strong yet balanced; combines speed (opening similes) with tenderness (closing similes).
First half energizes; second half softens into a nurturing resonance—integrating power with sweetness.
- atyāsaḥ
- Literal: swift racers (horses). Symbolic: rapid vital energies and capacities for action
- svañcaḥ
- Literal: moving of themselves. Symbolic: self-governed energies acting from inner truth rather than outer compulsion
- yakṣadṛśaḥ
- Literal: wondrous in appearance; like marvel-visions. Symbolic: intuitive/luminous formations arising in consciousness
- śubhayanta
- Literal: they make beautiful. Symbolic: refinement and harmonization of the nature; aesthetic-spiritual uplift
- harmyeṣṭhāḥ
- Literal: staying in the house/home. Symbolic: energies settled and integrated in the embodied life
- śiśavaḥ
- Literal: children. Symbolic: innocence, freshness of converted life-force
- vatsāsaḥ
- Literal: calves. Symbolic: playful vital movements, receptive and growing
- payodhāḥ
- Literal: bearing milk. Symbolic: nourishing delight/ojas that sustains the sādhanā
Marut-invocations in Soma rites (e.g., praise sections within Soma-yajña/Ukthya contexts); used as stotra/śastra material to call the Marut powers for protection and increase of force.
When invoking harmonious strength and life-increase; in sequences where Maruts are asked to be auspicious rather than fierce.
Praise through layered similes; inviting Maruts’ beneficent aspect.
Use for ‘vital conversion’—when one wants energy without agitation (e.g., during anxiety, overdrive, or restlessness).
: from ati- + √as/√aś (semantic field of swift motion; used for racers/steeds). : su- + √añc ‘to move, to go, to bend/turn’; here ‘well-directed movement’. -: yakṣa ‘wonder, awe-inspiring manifestation’ + √dṛś ‘to see’; ‘having wondrous vision/appearance’. : denominative/intensive from śubh ‘to shine, be splendid’ → ‘to make splendid/adorn’. : ‘house, mansion’ (inner dwelling); - ‘standing/established’ from √sthā. : pra- + √kīḷ ‘to play, sport’. : payas ‘milk, sap, nourishing essence’ + √dhā ‘to hold, bear’.
Ṛta (right movement/order as ‘su-añc’), ojas/śuṣma (vital force, implied by Marut nature), inner nourishment (payaḥ as rasa for growth)
‘svañcaḥ’ implies right self-movement; beauty (śubha) as a sign of ṛta established in life.
True force expresses as harmony and nurture, not disturbance.
Transformation of raw nature into luminous, sustaining life; descent of nourishing essence (payaḥ).
Aurobindonian: conversion of the vital into a vehicle of the psychic and higher consciousness.
springlike freshness implied; also post-storm fertility motif
Horse = vital force; home = embodied integration; milk = ojas/ānanda that nourishes; children/calves = fresh, unspoiled energies after purification.
- What is the primary Vedic 'mythologem' present in this verse?
- The Maruts as the youthful storm-host who ‘adorn’ and ‘shine’—a recurring mythologem where the storm-powers are simultaneously warriors and bringers of nourishment (rain/milk). Psychologically, they are the vigorous, newly-born energies that brighten the inner ‘house’ (harmya) and pour sustaining essence (payaḥ) for the soul’s growth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key roots align with widespread Indo-European verbal families: √dṛś ‘see’ (cf. PIE *derk- ‘to see’), √sthā ‘stand’ (PIE *steh₂-), √dhā ‘put/place’ (PIE *dʰeh₁-). The compound yakṣa-dṛśaḥ shows archaic poetic compounding (determinative) typical of early Indo-European diction, compressing mythic perception (‘wonder-vision’) into a single epithet.
- What is the relationship between the Rishi and the Devata here?
- The seer does not bargain materially; he recognizes the Maruts as powers that beautify and strengthen the inner formation. By praising them as ‘home-established’ and ‘milk-bearing’, the rishi invites their presence into the embodied consciousness, seeking the reciprocal descent of force and nourishment that makes the human vessel luminous and playful (free, unobstructed action).
Convert restless energy into luminous, nourishing force; cultivate ‘beautiful action’.
Svādhiṣṭhāna (vital flow) refined toward Anāhata (beauty, warmth)
Coherent breathing (5–6 breaths/min) while feeling a ‘milk-like’ soothing current descending through the torso.
Joyful vitality with innocence and steadiness.
Chant once, then sit and sense where energy is turbulent. Invite it to become ‘playful calves rich in milk’: harmless, supportive, and nourishing. Act afterward with one simple, clean movement (a small right action).
Triṣṭubh chanting with clear udatta peaks (atyā́saḥ, marútaḥ, sváñcaḥ, śúbhayanta, śúbhrāḥ); keep cadence steady across 4 pādas.
Let the similes land distinctly: ... na ye ... | ... na ... | ... na ... | ... na ... ; each ‘na’ introduces a fresh image—slight micro-pause before it.
atyāsaḥ: ty cluster clean; long ā, svañcaḥ: nasal ñ before c; don’t over-nasalize, yakṣadṛśaḥ: kṣ cluster crisp; ṛ in dṛ, śubhayanta: śu-bha-yan-ta; avoid ‘shubha-yanta’ separation too hard, harmyeṣṭhāḥ: rmy cluster careful; long āḥ, prakrīḻinaḥ: retroflex ḻ (Vedic) approximated as ‘ḍ’/‘l’ depending tradition; keep long ī, payodhāḥ: yo as glide; long āḥ
Start bright and energetic; soften into a gentle, nourishing tone in the last pāda.
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