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Vedic Mythology c5.s2.t5: § 29. The Maruts

Vedic Mythology c5.s2.t5

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§ 29. The Maruts

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These are prominent deities in the RV., thirty-three hymns being dedicated to them alone, seven at least to them conjointly with Indra, and one each to them with Agni and Pūṣan. They form a troop, *gaṇa* (a word generally used in connexion with them) or *śardhas* (1, 37^{1. 5} &c.), of deities mentioned only in the plural. Their number is thrice sixty (8, 85⁸) or thrice seven (1, 133⁹; AV. 13, 1¹³). Their birth is often referred to (5, 57⁵ &c.). They are the sons of Rudra (p. 74), being also often called Rudras (1, 39⁴· ⁷ &c.) and sometimes Rudriyas (1, 38⁷; 2, 34¹⁰ &c.), and of Pṛśni (2, 34²; 5, 52¹⁶. 60⁵; 6, 66³), often also receiving the epithet *pṛśnimātaraḥ*, ‘having Pṛśni for their mother’ (1, 23¹⁰ &c.; AV. 5, 21¹¹). The cow Pṛśni (5, 52¹⁶), or simply a cow is their mother (8, 83¹) and they bear the epithet *gomātaraḥ*, ‘having a cow for their mother’ (1, 85³, cp. 8, 20⁸). This cow presumably represents the mottled storm-cloud (§§ 43. 61 B.); and the flaming cows having distended udders with whom they come (2, 34⁵), can hardly refer to anything but the clouds charged with rain and lightning. When born from Pṛśni the Maruts are compared with fires (6, 66¹⁻³). They are also said to have been born from the laughter of lightning (1, 23¹², cp. 38⁸). Agni is said to have fashioned or begotten them (6, 3⁸; 1, 71⁸). Vāyu is once said to have engendered them in the wombs of heaven (1, 134⁴), and once they are called the sons of heaven (10, 77²), being also referred to as the heroes (*vīrāḥ*) of heaven (1, 64⁴. 122¹; 5, 54¹⁰) or as the males (*maryāḥ*) of heaven (3, 54¹³; 5, 59⁶). Once they are said to have the ocean for their mother, *sindhumātaraḥ* (10, 78⁶ cp. p. 51). Elsewhere they are said to be self-born (1, 168²; 5, 87²).

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They are brothers among whom none is eldest or youngest (5, 59⁶. 60⁵), for they are equal in age (1, 165¹). They have grown together (5, 56⁵; 7, 58¹) and are of one mind (8, 20¹· ²¹). They have the same birthplace (5, 53³) and the same abode (1, 165¹; 7, 56¹). They are spoken of as having grown on earth, in air, and heaven (5, 55⁷) or as dwelling in the three heavens (5, 60⁶). They are also once described as dwelling in the mountains (8, 83¹· ²).

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They are associated with the goddess Indrāṇī, who is their friend (10, 86⁹), and with Sarasvatī (7, 96², cp. 39⁵). Their connexion is, however, closest with the goddess Rodasī, who is described as standing with them on their car bringing enjoyments (5, 56⁸) or simply as standing beside them (6, 66⁶). In all the five passages in which her name occurs, she is mentioned with them (cp. 1, 167⁴· ⁵). She therefore appears to have been regarded as their bride (like Sūryā as the bride of the Aśvins). It is probably to this connexion that they owe the epithet *bhadrajānayaḥ*, ‘having a beautiful wife’ (5, 61⁴) and their comparison with bridegrooms (5, 60⁴) or youthful wooers (10, 78⁶).

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The brilliance of the Maruts is constantly referred to. They are golden, of sun-like brightness, like blazing fires, of ruddy aspect (6, 66²; 7, 59¹¹; 8, 7⁷). They shine like tongues of fire (10, 78³). They have the form or the brilliance of Agni (10, 84¹; 3, 26⁵), with whom they are compared in brightness (10, 78²). They are like fires (2, 34¹) or kindled fires (6, 66²) and are expressly called fires (3, 26⁴). They have the brilliance of serpents (*ahibhānavaḥ*: 1, 172¹). They shine in the mountains (8, 7¹). They are self-luminous (1, 37² &c.), an epithet almost exclusively applied to them. They are frequently spoken of in a more general way as shining and brilliant (1, 165¹² &c.).

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They are particularly often associated with lightning, *vidyut* (5, 54²· 3· ¹¹; 1, 64⁵). The lightnings smile down on earth when the Maruts shed their ghee (1, 168⁸, cp. 5, 52⁶). The lightning lows like a cow, as a mother following her calf, when they shed their rain (1, 38⁸). They are like lightnings shining with rain (7, 56¹³). Lightning is so characteristic of them that all the five compounds of *vidyut* in the RV. are connected with the Maruts and, excepting a single instance, with them only. They hold lightnings in their hands (8, 7²⁵; 5, 54¹¹), they delight in lightnings and cast a stone (5, 54³). Their lances (*ṛṣṭi*) are often mentioned, and that these represent the lightning is shown by their epithet *ṛṣṭividyut*, ‘lightning-speared’ (1, 168⁵; 5, 52¹³). Less frequently they are spoken of as having axes (1, 37². 88³; 5, 33⁴. 57²; 8, 20⁴), which are golden (8, 7³²). Once (ibid.) they are said to bear the bolt (*vajra*), Indra’s peculiar weapon, in their hands. Sometimes they are said to be armed with bows and arrows (5, 53⁴. 57²; 8, 20⁴. ¹²), once being termed archers shooting an arrow; but as this trait is rare in the numerous hymns addressed to them, it may be borrowed from their father Rudra. The Maruts are decorated with garlands and other ornaments (5, 53⁴). They wear golden mantles (5, 55⁶). Like rich wooers they deck their bodies with golden ornaments (5, 60⁴). Armlets or anklets (*khādi*) are an ornament peculiar to them. With these they shine like the sky with stars and glitter like showers from the clouds (2, 34²). One verse describes their appearance more fully than usual. They have spears on their shoulders, anklets on their feet, golden ornaments on their breasts, fiery lightnings in their hands, golden helmets upon their heads (5, 54¹¹).

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The Maruts ride on cars which gleam with lightning (1, 88¹; 3, 54¹³), which are golden (5, 57¹), which have golden wheels or fellies (1, 64¹¹. 88⁵), in which are weapons (5, 57⁶), and which have buckets standing in them (1, 87²). The coursers which draw their cars are ruddy or tawny (1, 88²; 5, 57⁴), golden-footed (8, 7²⁷), and swift as thought (1, 85⁴). These coursers are spotted, as appears from the epithet *pṛṣadaśva*, ‘having spotted steeds’, which is several times and exclusively connected with the Maruts. More frequently the animals which draw their car are spoken of in the feminine as *pṛṣatīḥ* (1, 39⁶ &c.). These are in two passages (5, 55⁶. 58⁶), mentioned with the masculine *aśvāḥ*. The Maruts are also described as having yoked the winds as steeds to their pole (5, 58⁷).

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The Maruts are great as the sky (5, 57⁴), they surpass heaven and earth (10, 77³), are immeasurable in greatness (5, 58²), and no others can reach the limit of their might (1, 167⁹). The Maruts are young (1, 64². 165²; 5, 42¹⁵) and unaging (1, 64³). They are divine (*asura*), vigorous, impetuous, without soil (1, 64². ¹²) and dustless (6, 66²). They are fierce (1, 19⁴), irascible (7, 56⁸), terrible (5, 56². ³; 7, 58²), of terrible aspect (5, 56²), of fearful form (1, 19⁵. 64²), and are terrible like wild beasts (2, 34¹; cp. p. 75). They are playful like children or calves (1, 166²; 7, 56¹⁶; 10, 78⁶). They are like black-backed swans (7, 59⁷). They are iron-tusked boars (1, 88⁵); they are like lions (1, 64⁸).

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The noise which they make is often referred to (1, 169⁷ &c.) and is expressly called thunder (1, 23¹¹); but it is also the roaring of the winds (7, 56³). At their coming heaven as it were roars with fear (8, 7²⁶). They are often described as causing the mountains to quake as well as making the earth or the two worlds tremble¹. With the fellies of their cars they rend the mountains or the rock (1, 64¹¹; 5, 52⁹). It is when they come with the winds that they cause the mountains to quake (8, 7⁴). They rend trees and like wild elephants devour the forests (1, 39⁵. 64⁷). The forests bow down before them through fear (5, 60²). Resistless as mountains they cast down terrestrial and celestial creatures (1, 64³). All creatures are afraid of them (1, 85⁸). They speed like boisterous winds (10, 78³) and whirl up dust (1, 64¹²). They make the winds or the noise of the winds (7, 56³). They come with the winds (8, 7³. ⁴. ¹⁷) and take them as their steeds (5, 58⁷).

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One of the main functions of the Maruts is to shed rain. They are clothed with rain (5, 57⁴). They rise from the ocean and shed rain (1, 38⁹). Milking the unfailing well, they blow through the two worlds with rain (1, 64⁶; 8, 7¹⁶). Rain follows them (5, 53¹⁰). They bring water and impel rain (5, 58³). They obscure their brilliance with rain (5, 59¹). They cover the eye of the sun with rain (5, 59⁵). They create darkness with the cloud when they shed rain (1, 38⁹). They scatter mist when they speed with winds (8, 7⁴). They cause the heavenly pail (5, 53⁶. 59⁸) and the streams of the mountains to pour (5, 59⁷). When they hurry on, the waters flow (5, 58⁶). A terrestrial river receives its name, Marudvṛddhā, ‘swelled by the Maruts’ (10, 75⁵), from this action. The sweat of the sons of Rudra became rain (5, 58⁷). The rain shed by the Maruts is also figuratively referred to as milk (1, 166³), ghee (1, 85³; 10, 78⁴), milk and ghee (1, 64⁶); or they are said to pour out the spring (1, 85¹¹) or to wet the earth with honey (5, 54⁸)². They raise waters from sea to sky and discharge them from the sky upon the earth (AV. 4, 27⁴). The waters which they shed are often clearly connected with the thunderstorm. Desiring to give water, whirling hail, violent, they rush on with thunder (5, 54³). They cause winds and lightnings with their might, milk heavenly gifts from the udder, and fill the earth with milk (1, 64⁵). The spring which they milk, thunders (1, 64⁶). The sky, the ruddy bull, bellows when they shed the waters (5, 58⁶). They cause the stallion to make water (1, 64⁶). They bestow the rain of heaven and shed abundantly the streams of the stallion (5, 83⁶). They assume a golden colour when they make water with the steed (2, 34¹³). The streams resound with the fellies of the Maruts, when they raise the voice of the cloud (1, 168⁸). The waters which Indra sheds are called *marutvatīḥ*, ‘attended by the Maruts’ (1, 80⁴). In connexion with their character as shedders of rain, the Maruts receive the epithets *purudrapṣāḥ* (5, 57⁵) or *drapsinaḥ* (1, 64²) ‘abounding in drops’ and the frequent *sudānavah*, ‘dripping well’. They also avert heat (5, 54¹). But they likewise dispel darkness (7, 56²⁰), produce light (1, 86¹⁰), and prepare a path for the sun (8, 7⁸). They are also said to have measured out the air (5, 55²), stretched out the terrestrial regions as well as the bright realms of heaven, and held apart the two worlds (8, 839. 11).

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Doubtless in allusion to the sound of the wind, the Maruts are several times called singers (5, 52¹. 60⁸; 7, 35⁹). They are the singers of heaven (5, 57⁵). They sing a song (1, 19⁴. 166⁷). While singing they made the sun to shine (8, 29¹⁰) and while blowing their pipe they cleft the mountain (1, 85¹⁰). For Indra when he slew the dragon, they sang a song and pressed Soma (5, 29². 30⁶). In singing a song they created Indra-might (1, 85²). Though their song must primarily have represented the sound of the winds (cp. 4, 22⁴), it is also conceived as a hymn of praise (3, 14⁴). Thus they come to be addressed as priests when in the company of Indra (5, 29³), and are compared with priests (10, 78¹). They were the first to perform the sacrifice as Daśagvas (2, 36²), and they purified Agni in the house of the pious, while the Bhṛgus kindled him (10, 122⁵). Like the other gods they are several times also spoken of as drinkers of Soma (2, 36²; 8, 83⁹⁻¹² &c.).

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Being identified with the phenomena of the thunderstorm, the Maruts are naturally intimate associates of Indra, appearing as his friends and allies in innumerable passages. They increase his strength and prowess (3, 35⁹; 6, 17¹¹), with their prayers, hymns, and songs³ (1, 165¹¹ &c.). They generally assist Indra in the Vṛtra fight (8, 652. 3; 10, 113³). They help Trita as well as Indra in slaying Vṛtra (8, 7²⁴). They are besought to sing a Vṛtra-slaying hymn (8, 78¹⁻³). They helped Indra in the conflict with the dragon and with Śambara (3, 473. 4). With them Indra gains the light (8, 65⁴), found the cows (1, 65) and supported the sky (7, 47⁵). In fact Indra accomplishes all his celestial exploits in their company (1, 100. 101. 165; 10, 65). Sometimes the Maruts appear more independent in these exploits. Thus they strike Vṛtra, assisted by Indra (1, 23⁹) and are even spoken of alone as having rent Vṛtra joint from joint (8, 7²³) or as having disclosed the cows (2, 34¹). They (like the gods in general) have Indra as their chief (1, 23⁸ &c.) and are accompanied by Indra (10, 128²). They are like sons to Indra (1, 100⁵) and are called his brothers (1, 170²). The Maruts are, however two or three times said to have left Indra in the lurch. They involved him alone in the fight with the dragon (1, 165⁶) and they abandoned him (8, 7³¹). One verse even gives evidence of hostility between Indra and the Maruts, when the latter say to him: 'Why dost thou seek to kill us, Indra? Do not kill us in the fray' (1, 170² cp. 171⁶)⁴. A Brāhmaṇa passage (TB. 2, 7, 11¹) also refers to a conflict between the Maruts and Indra.

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³ BRV. 2, 391. —

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When not associated with Indra, the Maruts occasionally exhibit malevolent traits. They then to some extent participate in the maleficent nature of their father Rudra. They are implored to ward off the lightning from their worshippers nor to let their ill-will reach them (7, 56⁹), and are besought to avert their arrow and the stone which they hurl (1, 172²), their lightning (7, 57⁴), and their cow- and man-slaying bolt (7, 56¹⁷). Evil can come from them (1, 39⁸), their anger is deprecated (1, 171¹; 7, 58⁵), and they are said to have the wrath of the serpent (1, 64⁸.⁹). But like their father Rudra, the Maruts are supplicated to bring healing remedies, which abide in the Sindhu, the Asiknī, the seas, and mountains (8, 20²³⁻⁶), and once they are associated with Rudra in the possession of pure, salutary, and beneficent remedies (2, 33¹³). The remedies appear to be the waters, for the Maruts bestow medicine by raining (5, 53¹⁴). Like Agni, they are several times also said to be pure or purifying, *pāvaka* (7, 56¹² &c.).

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¹ PVS. 2, 73. —

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² On the various names for rain in the RV. see BOHNENBERGER, op. cit. 43—4. —

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⁴ PVS. 1, 59. —

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From the constant association of the Maruts with lightning, thunder, wind, and rain, as well as from other traits mentioned above, it seems clear that they are Storm-gods in the RV. According to the native interpreters the Maruts represent the winds, and the post-Vedic meaning of the word is simply 'wind'. But in the RV. they hardly represent the winds pure and simple, as some of their attributes are borrowed from cloud and lightning as well. A. KUHN and BENFEY⁵ held the Maruts to be personifications of the souls of the dead (cp. p. 77), and with this view MEYER⁶ and v. SCHROEDER⁷ substantially agree. This origin is historically possible, but the RV. furnishes no evidence in support of it. The etymology⁸ being uncertain can throw no additional light on the beginnings of the conception. The root appears to be *mar*, but whether in the sense of 'to die', 'to crush', or 'to shine', it is hard to decide. The latter meaning, however, seems to accord best with the description given of the Maruts in the RV.

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⁵ OO. on RV. 1, 64. —

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⁶ Indogermanische Mythen 1, 218. —

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⁷ WZKM. 9, 248—9. —

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⁸ Nirukta 11, 13; GRASSMANN, KZ. 16, 161—4; BDA. 112—3; ZDMG. 40, 349—60; KRV. note 136; MM., Vedic Hymns, SBE. 32, xxiv—xxv; HRI. 97. ROTH, ZDMG. 2, 222; WHITNEY, JAOS. 3, 319; OST. 5, 147—54; GRV. 1, 44; BRV. 2, 369—402; BRI. 14; KRV. 39; MMPhR. 317—20; HVBP. 83—5; v. BRADKE, FaR. 117—25; ORV. 224—5. 283; HRI. 96—9.

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