Rig Veda 6.49.11: Mandala 6, Sukta 49, Mantra 11
Sukta 6.49
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Maruts
- Chandas
- Tr̥ṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
आ युवानः कवयो यज्ञियासो मरुतो गन्त गृणतो वरस्याम् । अचित्रं चिद्धि जिन्वथा वृधन्त इत्था नक्षन्तो नरो अङ्गिरस्वत् ॥
ā́ yúvānaḥ kavayo yajñiyā́so máruto gántá gṛṇató varasyā́m | acitrám cíd dhi jínvathā vṛdhánta itthā́ nákṣanto naro aṅgirasvát ||
آؤ مروت، جوان، رشی جیسے، قربانی کے لائق، گائک کی بہترین پکار پر آؤ۔ تم اندھیرے کو بھی جلدی دیتے ہو، بڑھاتے ہو، اور اپنے مقصد کو پاتے ہو، اے بہادر مردو، انگیرسوں کی طرح۔
Word by Word
- आ
- hither, towardsIndeclinableupasarga (preverb)Root आ (upasarga)
- युवानः
- young, youthfulAdjectivemasculine, nominative, pluralRole KartāRoot युवन् (prātipadika)
- कवयः
- seers, poetsNounmasculine, nominative, pluralRole KartāRoot कवि (prātipadika)
- यज्ञियासः
- worthy of sacrifice, to be worshippedAdjectivemasculine, nominative, pluralRole KartāRoot यज्ञिय (prātipadika)
- मरुतः
- the MarutsNounmasculine, nominative, pluralRole KartāRoot मरुत् (prātipadika)
- गन्त
- go, comeVerbimperative, 2nd person, plural; Vedic injunctive/imperatival form used as commandRoot गम् (dhātu)
- गृणतः
- of the praising one / of him who singsVerbpresent active participle, masculine, genitive singular (used with वस्याम्)Root गृ (गृण्) / गृणाति (dhātu) → गृणत् (present participle)
- वस्याम्
- to (his) better/favour, to (his) good willNoun/Adjective (substantivized)feminine, accusative singular (goal/extent with गन्त)Role KarmaRoot वस्य (comparative adj. from वसु/वस् ‘good, excellent’)
- अचित्रम्
- not wondrous, unadorned; (even) plainAdjectiveneuter, accusative singularRole KarmaRoot अ-चित्र (prātipadika)
- चित्
- evenIndeclinableemphatic particleRoot चित् (particle)
- हि
- indeed, forIndeclinablecausal/emphatic particleRoot हि (particle)
- जिन्वथ
- you invigorate, you quickenVerbpresent indicative, 2nd person, pluralRoot जिव्/जिन्व् (dhātu) ‘to set in motion, to quicken, to invigorate’
- वृधन्तः
- growing, increasingVerbpresent active participle, masculine, nominative pluralRole KartāRoot वृध् (dhātu) → वृधन्त् (present participle)
- इत्था
- thus, in this wayIndeclinablemanner adverbRoot इत्था (indeclinable)
- नक्षन्तः
- reaching, attainingVerbpresent active participle, masculine, nominative pluralRole KartāRoot नश् (dhātu) ‘to reach, attain’ → नक्षन्त् (present participle)
- नरः
- men, heroesNounmasculine, nominative, pluralRole KartāRoot नर (prātipadika)
- अङ्गिरस्वत्
- having the nature of the Aṅgirases; Aṅgiras-likeAdjective(indeclinable-like in -वत् used adverbially); masculine nominative plural agreeing with नरः/मरुतःRole KartāRoot अङ्गिरस् + वत् (possessive suffix)
Sandhi Notes
- Sandhi resolution (pada-style): आ | युवानः | कवयः | यज्ञियासः | मरुतः | गन्त | गृणतः | वस्याम् || अचित्रम् | चित् | हि | जिन्वथ | वृधन्तः | इत्था | नक्षन्तः | नरः | अङ्गिरस्वत् । Notes: (1) गन्त is the RV imperative 2pl of √गम् (class I), used as a direct summons ‘come!’ (2) गृणतो वस्याम्: genitive of the praising singer + accusative ‘favour/better (thing)’ as goal/object of motion
- (3) अचित्रं चिद्धि: particles चित् + हि emphasize ‘even if (it is) plain indeed’
- (4) अङ्गिरस्वत् is अङ्गिरस् + -वत् ‘possessing/like’, used as an epithet ‘Aṅgiras-like’
The meaning
Outer meaning
The poet calls the Maruts—youthful, seer-like, worthy of sacrifice—to come to the singer’s excellent praise. The Maruts are said to enliven even what is “without light,” increasing it, and to reach their goal like the Angirases.
Inner meaning
The Maruts are the dynamic life-forces (prāṇic and mental energies) that accompany Indra’s illumination. Invoked as “young” and “kavi-like,” they represent fresh, inspired energies that respond to aspiration (gṛṇataḥ). They “quicken the unillumined” (acitraṃ) — i.e., they stir inert or subconscient parts of the being, making them capable of receiving light. Their Angiras-like action indicates the recovery of hidden rays of knowledge through energetic pressure and inspired utterance.
Universal truth
When aspiration is sincere and articulate, higher energies descend to awaken what is dull or obscure within us; persistent intensification of these forces leads to the recovery of buried light and the fulfilment of the soul’s aim.
Themes
Energizing powers, Illumination of the obscure, Angirasa-style attainment
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- Rig Veda 6.49.1-15, Rig Veda 6.50, Rig Veda 6.47
Family tradition
Bārhaspatya-Aṅgirasa lineage; hymns often emphasize inspired speech (Bṛhaspati), inner battle for light, and right formation of the sacrifice.
Significance
Bharadvāja’s vision frequently moves from invocation of energetic powers (Maruts) to the establishment of ṛta (truth-order) and the gaining of rays (go) through inspired word—an inner yajña of awakening and right action.
The deity
- Devata
- Maruts
- Epithets
- yuvānaḥ (ever-young), kavayaḥ (seer-like), yajñiyāsaḥ (fit for the offering), naraḥ (heroic men)
- Related deities
- Indra, Agni, Bṛhaspati, Angirases
Cosmic role
Storm-powers that marshal and purify the atmosphere, accompany Indra, and break up obstruction to release waters/light.
Inner power
Dynamic prāṇa-śakti: courage, swiftness, uplift, and the force that makes obscurity receptive to illumination.
In ritual
Where it is used
Marut-invocation within soma/indra-marut contexts (general śrauta praise sequence).
आ यु॑वानः कवयो यज्ञियासो॒ मरु॑तो ग॒न्त गृ॑ण॒तो व॑र॒स्याम् । अ॒चि॒त्रं चि॒द्धि जिन्व॑था वृ॒धन्त॑ इ॒त्था नक्ष॑न्तो नरो अङ्गिर॒स्वत् ॥
आ । यु॒वा॒नः॒ । क॒व॒यः॒ । य॒ज्ञि॒या॒सः॒ । मरु॑तः । ग॒न्त । गृ॒ण॒तः । व॒र॒स्याम् । अ॒चि॒त्रम् । चि॒त् । हि । जिन्व॑थ । वृ॒धन्तः॑ । इ॒त्था । नक्ष॑न्तः । न॒रः॒ । अ॒ङ्गि॒र॒स्वत् ॥
ā | yuvānaḥ | kavayaḥ | yajñiyāsaḥ | marutaḥ | ganta | gṛṇataḥ | varasyām | ac itram | cit | hi | jinvatha | vṛdhantaḥ | itthā | nakṣantaḥ | naraḥ | aṅgirasvat
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4 pādas of ~11 syllables
Driving, forward-pressing cadence suited to invocation and heroic movement.
Builds energetic ascent; supports calling-down of force and a sense of marching intensity in the will.
- मरुतः (marutaḥ)
- Literal: Maruts, storm-gods. Symbolic: vehement powers of life-energy and dynamic thought that aid illumination
- युवानः (yuvānaḥ)
- Literal: young. Symbolic: ever-renewing, fresh forces in sādhanā
- कवयः (kavayaḥ)
- Literal: seers/poets. Symbolic: inspired energies that carry intuitive discernment
- यज्ञियासः (yajñiyāsaḥ)
- Literal: worthy of offering. Symbolic: powers fit to be admitted into the inner sacrifice
- गृणतः (gṛṇataḥ)
- Literal: of the singer/praiser. Symbolic: the aspiring consciousness that forms mantra/affirmation
- वरस्याम् (varasyām)
- Literal: excellent (call/praise). Symbolic: the highest turn of aspiration toward the Divine
- अचित्रम् (acitram)
- Literal: without brightness/without variegated light. Symbolic: unillumined, inert, subconscient parts of nature
- जिन्वथ (jinvatha)
- Literal: you quicken/impel. Symbolic: you energize and awaken dormant capacities
- वृधन्तः (vṛdhantaḥ)
- Literal: increasing. Symbolic: intensifying the inner fire/force until it can hold light
- अङ्गिरस्वत् (aṅgirasvat)
- Literal: like the Angirases. Symbolic: like the discoverers of hidden light (rays of knowledge)
Marut-invocation in Soma rites and battle/protection contexts; also as energizing call in the rite to increase force and illumination.
During offerings and stotras where Maruts are invited to the seat of the rite and to empower the sacrificer.
Āvāhana (invitation), praise-recitation, offering accompaniment.
Use as a mantra of ‘activation’: before meditation or work, to awaken dullness and summon courageous, clarifying energies.
Marut name connected with marut/maru ‘wind’ (outer), but inner sense: violent-dynamic energies that become ‘kavi’ when governed by insight. aṅgirasvat signals the archetype of discovery of hidden light—an initiatory model for inner illumination.
Transformation of obscurity (acitra) into light, Seer-force (kavi) governing energy, Angirasa archetype of illumination
Maruts act as executors of ṛta by breaking inertia and aligning the vital nature with the truth-movement.
‘Citra’ as light/variegated truth-vision; awakening the ‘acitra’ into luminous order.
Release of hidden light from concealment (Angiras motif).
Proto-Vedāntic / Integral (Aurobindonian) reading: ascent of consciousness aided by dynamic powers.
The ‘storm’ is the cleansing surge of prāṇa and force that clears the inner atmosphere so higher light can descend and spread.
- What is the primary Vedic 'mythologem' present in this verse?
- The Angirasa mythologem: energizing powers help discover/bring forth light from obscurity. Here the Maruts ‘quicken even the unbright’—the subconscious or inert parts—so the seeker attains the goal as the Angirases did, by releasing hidden illumination.
- How does the linguistic structure reflect Proto-Indo-European roots?
- naraḥ ‘men/heroes’ aligns with PIE *h₂nḗr ‘man’ (cf. Greek anḗr). This reinforces the archaic Indo-European heroic diction applied to divine powers, showing the overlap of human-hero and god-force categories.
- What is the relationship between the Rishi and the Devata here?
- The singer’s ‘varasyā’ call invites the Maruts as cooperative powers. The rishi offers praise; the Maruts reciprocate by intensifying and illuminating the rishi’s nature—turning ‘acitra’ into a field capable of attainment.
Invoke dynamic force to awaken inert zones; feel the ‘wind-host’ clearing the inner sky and making the mind bright.
anahata
moderate rhythmic breathing with slightly emphasized exhale to ‘clear’ the inner atmosphere; then steady inhale to ‘receive’.
Energized ascent—alert, courageous, receptive.
Chant 3–9 times; on ‘acitraṃ’ place awareness on any dullness; on ‘jinvatha vṛdhantaḥ’ feel a rising force; end by resting in quiet confidence of attainment.
Use Vedic tri-svara (udātta/anudātta/svarita) as per śākhā tradition; key lifts often occur on invocatory imperatives (e.g., ganta) and emphatic particles (cid, hi).
Keep a clear rise on udātta syllables; avoid flattening svarita—let it glide down gently. Maintain even pāda pacing in Triṣṭubh.
(maruto): light dental ‘t’, not retroflex, (gṛṇato): vocalic ṛ is brief, tongue curled slightly back, (acitram): ‘c’ as ‘ch’ (unaspirated palatal), keep short ‘a’, (aṅgirasvat): nasal ‘ṅ’ before ‘g’; final ‘-vat’ crisp
Bright, calling tone; firm consonants; energized but not shouted.
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