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Dhammapada · narration sample

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Rig Veda · 414 of 1027

Mandala 5: HYMN LX. Maruts.

1.I LAUD with reverence the gracious Agni: here may he sit and part our meed among us. As with spoil-seeking cars I bring oblation: turned rightward I will swell the Marut’s, praise-song.

2.The Maruts, yea, the Rudras, who have mounted their famous spotted deer and cars swift-moving,— Before you, fierce Ones! woods bow down in terror: Earth, even the mountain, trembles at your coming.

3.Though vast and tall, the mountain is affrighted, the height of heaven is shaken at your roaring When, armed with lances, ye are sporting, Maruts, and rush along together like the waters.

4.They, like young suitors, sons of wealthy houses, have with their golden natures decked their bodies. Strong on their cars, the lordly Ones, for glory, have set their splendours on their forms for ever.

5.None being eldest, none among them youngest, as brothers they have grown to happy fortune. May their Sire Rudra, young and deft, and Pṛśni pouring much milk, bring fair days to the Maruts.

6.Whether, O blessed Maruts, ye be dwelling in highest, midmost, or in lowest heaven, Thence, O ye Rudras, and thou also, Agni, notice the sacrificial food we offer.

7.O Maruts, Lords of all, when Agni and when ye drive downward from sublimest heaven along the heights, Shakers of all, rejoicing, slayers of the foe, give riches to the Soma-pressing worshipper.

8.O Agni, with the Maruts as they gleam and sing, gathered in troop, rejoicing drink the Soma juice; With these the living ones who cleanse and further all, joined with thy banner, O Vaiśvānara, from of old.

Asked of Guide

Why does the hymn call the Maruts both 'Rudras' and 'sons of wealthy houses'?

The hymn names the Maruts ‘Rudras’ to tie them to Rudra’s fierce, storming energy while also praising their auspicious, abundant nature; line 2 uses ‘the Rudras’ and lines 4–5 describe them as having ‘golden natures’ and growing ‘to happy fortune.’ This blends their destructive power with beneficent status so worshippers can invoke both protection and prosperity.

Calling them ‘sons of wealthy houses’ places the Maruts in a social idiom the Rig Veda uses elsewhere to dignify deities, similar to how other hymns in Mandala 5 and the Ṛgveda present gods as patrons of wealth and ritual; think of how other hymns portray Indra as warrior and giver of spoils, making martial might a source of blessing.

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