1.85.1
प्र ये शुम्भ॑न्ते॒ जन॑यो॒ न सप्त॑यो॒ याम॑न् रु॒द्रस्य॑ सू॒नव॑: सु॒दंस॑सः |
रोद॑सी॒ हि म॒रुत॑श्चक्रि॒रे वृ॒धे मद॑न्ति वी॒रा वि॒दथे॑षु॒ घृष्व॑यः ||
THEY who are glancing forth, like women, on their way, doers of mighty deeds, swift racers, Rudra's Sons, The Maruts have made heaven and earth increase and grow: in sacrifices they delight, the strong and wild.
They who adorn themselves like women on the journey—swift coursers, great-deeded sons of Rudra—the Maruts have made Heaven and Earth grow; wild heroes, they rejoice in the sacred assemblies.
Maruts as Rudrasya sūnavaḥ, sudamsasaḥ, join beauty (śumbhante) and vīrya. They cakrire rodasi vṛdhe—increase Dyaus–Pṛthivī. Vidatha delight places storm-gods inside yajña’s social-sacred order, not outside it.
Celebrate forces that are both beautiful and effective. Growth of ‘sky and earth’—vision and ground—belongs in communal gatherings, not only in private storms.
1.85.2
त उ॑क्षि॒तासो॑ महि॒मान॑माशत दि॒वि रु॒द्रासो॒ अधि॑ चक्रिरे॒ सद॑: |
अर्च॑न्तो अ॒र्कं ज॒नय॑न्त इन्द्रि॒यमधि॒ श्रियो॑ दधिरे॒ पृश्नि॑मातरः ||
Grown to their perfect strength greatness have they attained; the Rudras have established their abode in heaven. Singing their song of praise and generating might, they have put glory on, the Sons whom Pṛśni bare.
Sprinkled to fullness they have reached greatness; the Rudras have set their seat in heaven; singing the hymn, generating Indra-force, Pṛśni’s sons have put on splendours.
Ukṣitāsaḥ attain mahiman; Rudrāḥ seat in divi. Arca and janayanta aindriyam: Marut song generates Indra’s power. Pṛśnimātaraḥ—born of the dappled cosmic cow—wear śriyaḥ as storm-born glory.
Mature strength finds a stable ‘seat,’ then creative expression that amplifies allied power and wears earned prestige.
1.85.3
गोमा॑तरो॒ यच्छु॒भय॑न्ते अ॒ञ्जिभि॑स्त॒नूषु॑ शु॒भ्रा द॑धिरे वि॒रुक्म॑तः |
बाध॑न्ते॒ विश्व॑मभिमा॒तिन॒मप॒ वर्त्मा॑न्येषा॒मनु॑ रीयते घृ॒तम् ||
When, Children of the Cow, they shine in bright attire, and on their fair limbs lay their golden ornaments, They drive away each adversary from their path, and, following their traces, fatness floweth down,
When the Cow’s children adorn themselves with ornaments and set bright golds on fair bodies, they drive every hostile one from the path; along their tracks ghee-fatness flows.
Gomātaraḥ with añji and virukmataḥ shine; bādhante abhimātinam. Ghṛtam rīyate anu vartmāni—nourishing fatness follows Marut paths. Beauty, defense, and agrarian blessing unite.
Visible excellence can clear opposition; where disciplined ‘tracks’ go, nourishment should follow for the land and people.
1.85.4
वि ये भ्राज॑न्ते॒ सुम॑खास ऋ॒ष्टिभि॑: प्रच्या॒वय॑न्तो॒ अच्यु॑ता चि॒दोज॑सा |
म॒नो॒जुवो॒ यन्म॑रुतो॒ रथे॒ष्वा वृष॑व्रातास॒: पृष॑ती॒रयु॑ग्ध्वम् ||
When, mighty Warriors, ye who glitter with your spears, o’erthrowing with your strength e’en what is ne’er o’erthrown, When, O ye Maruts, ye the host that send the rain, had harnessed to your cars the thought-fleet spotted deer.
You who blaze with spears, good warriors, overthrowing even the unshaken by ojas—when you Maruts, bull-trooped, yoked thought-swift spotted deer to your chariots.
Sumakhāḥ with ṛṣṭi; ojas topples acyuta. Manojuvaḥ pṛṣatīḥ on rathas: mind-swift spotted deer as Marut steeds—thought and storm yoked. Vṛṣavrātāsaḥ: bullish troop of rain-heroes.
Pair sharp tools with swift intelligence. Teams that move at the speed of clear thought can shift what seemed immovable.
1.85.5
प्र यद् रथे॑षु॒ पृष॑ती॒रयु॑ग्ध्वं॒ वाजे॒ अद्रिं॑ मरुतो रं॒हय॑न्तः |
उ॒तारु॒षस्य॒ वि ष्य॑न्ति॒ धारा॒श्चर्मे॑वो॒दभि॒र्व्यु॑न्दन्ति॒ भूम॑ ||
When ye have harnessed to your cars the spotted deer, urging the thunderbolt, O Maruts, to the fray, Forth rush the torrents of the dark red stormy cloud, and moisten, like a skin, the earth with water-floods.
When you have yoked spotted deer to the cars, urging the rock-bolt in the contest, the streams of the ruddy storm pour out and wet the earth with waters like a hide.
Adri in vāja: Maruts hasten the thunder-stone. Āruṣasya dhārāḥ and bhūma vyundanti like carma—classic monsoon image. Storm-host as earth’s irrigators under ṛta.
After mobilization, release must nourish the ground. Force that only flashes without wetting the earth is incomplete.
1.85.6
आ वो॑ वहन्तु॒ सप्त॑यो रघु॒ष्यदो॑ रघु॒पत्वा॑न॒: प्र जि॑गात बा॒हुभि॑: |
सीद॒ता ब॒र्हिरु॒रु व॒: सद॑स्कृ॒तं मा॒दय॑ध्वं मरुतो॒ मध्वो॒ अन्ध॑सः ||
Let your swift-gliding coursers bear you hitherward with their fleet pinions. Come ye forward with your arms. Sit on the grass; a wide seat hath been made for you: delight yourselves, O Maruts, in the pleasant food.
Let swift-gliding coursers carry you here; advance with your arms; sit on the barhis—a wide seat is made; rejoice, Maruts, in the honeyed draught.
Invitation to barhis with uru sadas: hospitality to Maruts. Mādayadhvam madhvo andhasaḥ—Soma-honey joy. Storm gods are guests of the altar, receiving as well as giving rain.
Make room—wide seat—for powerful allies. Hosting well is how communities keep volatile strengths constructive.
1.85.7
ते॑ऽवर्धन्त॒ स्वत॑वसो महित्व॒ना नाकं॑ त॒स्थुरु॒रु च॑क्रिरे॒ सद॑: |
विष्णु॒र्यद्धाव॒द्वृष॑णं मद॒च्युतं॒ वयो॒ न सी॑द॒न्नधि॑ ब॒र्हिषि॑ प्रि॒ये ||
Strong in their native strength to greatness have they grown, stepped to the firmament and made their dwelling wide. When Viṣṇu saved the Soma bringing wild delight, the Maruts sate like birds on their dear holy grass.
Self-strong they grew by greatness, stood on the firmament, made a wide seat; when Viṣṇu ran for the bullish rapture-dropping (Soma), they sat like birds on the dear barhis.
Svatavasah grow; nākam tasthuḥ. Viṣṇu’s role fetching madacyuta vṛṣan Soma allies Maruts as bird-like sitters on priya barhis—Viṣṇu–Marut–Soma nexus in early Vedic narrative.
Grow from inner strength, take high perspective, and still know how to sit quietly when a larger ally secures the shared feast.
1.85.8
शूरा॑ इ॒वेद्यु युयु॑धयो॒ न जग्म॑यः श्रव॒स्यवो॒ न पृत॑नासु येतिरे |
भय॑न्ते॒ विश्वा॒ भुव॑ना म॒रुद्भ्यो॒ राजा॑न इव त्वे॒षसं॑दृशो॒ नर॑: ||
In sooth like heroes fain for fight they rush about, like combatants fame-seeking have they striven in war. Before the Maruts every creature is afraid: the men are like to Kings, terrible to behold.
Like heroes eager for battle they charge; like fame-seeking fighters they have pressed in armies; all worlds fear the Maruts; the men are kinglike, terrible to see.
Śūrāḥ and śravasyavaḥ in pṛtanāsu; viśvā bhuvanā fear Maruts. Tveṣasaṃdṛśaḥ narāḥ like rājānaḥ—awe before storm sovereignty. Vedic bhayā is reverent recognition of overwhelming natural-divine force.
Respect forces that reshape climates and crowds. Awe can be healthy when it leads to wise distance and preparation, not paralysis.
1.85.9
त्वष्टा॒ यद् वज्रं॒ सुकृ॑तं हिर॒ण्ययं॑ स॒हस्र॑भृष्टिं॒ स्वपा॒ अव॑र्तयत् |
ध॒त्त इन्द्रो॒ नर्यपां॑सि॒ कर्त॒वे ऽह॑न् वृ॒त्रं निर॒पामौ॑ब्जदर्ण॒वम् ||
When Tvaṣṭar deft of hand had turned the thunderbolt, golden, with thousand edges, fashioned more skilfully, Indra received it to perform heroic deeds. Vṛtra he slew, and forced the flood of water forth.
When skilled Tvaṣṭar had fashioned the well-made golden thousand-edged vajra, Indra took it to do manly deeds; he slew Vṛtra and forced out the flood of waters.
Tvaṣṭar’s sukṛta hiraṇyaya sahasrabhṛṣṭi vajra equips Indra for narya apāṃsi. Marut hymn includes Indra’s Vṛtra-kill and arṇava release—storm-brothers’ context for the hero’s deed.
Artisan skill and executive courage need each other. Best tools matter only when someone uses them to liberate blocked flow.
1.85.10
ऊ॒र्ध्वं नु॑नुद्रेऽव॒तं त ओज॑सा दादृहा॒णं चि॑द् बिभिदु॒र्वि पर्व॑तम् |
धम॑न्तो वा॒णं म॒रुत॑: सु॒दान॑वो॒ मदे॒ सोम॑स्य॒ रण्या॑नि चक्रिरे ||
They with their vigorous strength pushed the well up on high, and clove the cloud in twain though it was passing strong. The Maruts, bounteous Givers, sending forth their voice, in the wild joy of Soma wrought their glorious deeds.
With ojas they thrust the well upward and split even the firmly held mountain-cloud; blowing their music, the bounteous Maruts in Soma’s rapture wrought delightful deeds.
Ūrdhvam avatam and bibhidur parvatam: raising waters and cleaving cloud-mountain. Vāṇa (reed/music) and Soma-mada yield raṇyāni—joyful mighty acts. Maruts as sudānavaḥ join sound, joy, and hydrology.
Lift buried resources and break stubborn ceilings; let expressive voice and shared celebration accompany hard structural change.
1.85.11
जि॒ह्मं नु॑नुद्रेऽव॒तं तया॑ दि॒शासि॑ञ्च॒न्नुत्सं॒ गोत॑माय तृ॒ष्णजे॑ |
आ ग॑च्छन्ती॒मव॑सा चि॒त्रभा॑नव॒: कामं॒ विप्र॑स्य तर्पयन्त॒ धाम॑भिः ||
They drave the cloud transverse directed hitherward, and poured the fountain forth for thirsting Gotama. Shining with varied light they come to him with help: they with their might fulfilled the longing of the sage.
They pushed the well aslant that way and poured the spring for thirsting Gotama; coming with aid, varied-radiant, they satisfy the seer’s desire with their powers.
Personal seal of the hymn: Maruts asiñcan utsam Gotamāya tṛṣṇaje. Citrabhānavah with ūti fulfill viprasya kāmam—storm-grace answering the Rishi’s thirst. Bhakti as quenched longing through Deva-dhāman.
Aid should be concrete and directed—water for the thirsty named person. Varied brilliance serving a real need beats generic spectacle.
1.85.12
या व॒: शर्म॑ शशमा॒नाय॒ सन्ति॑ त्रि॒धातू॑नि दा॒शुषे॑ यच्छ॒ताधि॑ |
अ॒स्मभ्यं॒ तानि॑ मरुतो॒ वि य॑न्त र॒यिं नो॑ धत्त वृषणः सु॒वीर॑म् ||
The shelters which ye have for him who lauds you, bestow them threefold on the man who offers. Extend the same boons unto us, ye Maruts. Give us, O Heroes, wealth with noble offspring.
The shelters you have for the toiling lauder—grant them threefold upon the giver; extend those to us, Maruts; O bulls, place with us wealth with good heroes.
Śarma tridhātūni for śaśamāna and dāśuṣe—threefold refuge (often earth–midair–heaven). Rayi suvīram: prosperity with noble heroic offspring. Closing Marut dāna completes Gotama’s petition within Sanātana ideals of śarma and vaṃśa.
Ask for layered safety nets and for prosperity that includes capable next generations—not wealth without courage or courage without care.