Rudra's sons are the Maruts, the children of Pṛśni, the storm-cloud, the heroes or males of heaven, born from the laughter of lightning. All are equal in age, in abode, in mind, and their number is thrice seven or thrice sixty. They are associated with the goddess Indrāṇī, though their lovely wife is Rodasī, who goes on their car. They are brilliant as fire; they have spears on their shoulders, anklets on their feet, golden ornaments on their breasts, fiery lightnings in their hands, and golden helmets on their heads. Spotted steeds draw their chariots. They are fierce and terrible, and yet playful like children or calves. They are black-backed swans, four-tusked boars, and resemble lions. As they advance they make the mountains to tremble, uproot trees, and like wild elephants hew the forest; they whirl up dust, and all creatures tremble before them. Their great exploit is the making of rain, which they produce amid the lightning; and a river on earth is styled Marudvṛdhā ("Rejoicing in the Maruts"). They are close associates of Indra, whose might they increased when they sang a hymn; singing they made the sun to shine and clove the mountain. Not only do they help Indra to slay Vṛtra, but now and then the exploit seems attributed to them alone; yet they failed him once in the moment of struggle, whence, it seems, a quarrel arose. When not associated with Indra they exhibit, in less degree, the malevolent side of their father Rudra. Thus they are implored to avert the arrow and stone which they hurl; their wrath, which is like that of the serpent, is deprecated; and evil is said to come from them; although, again like Rudra, they have healing remedies which they bring from the rivers Sindhu, Asiknī, the sea, and the mountains.
There can be little doubt that the Maruts are the storm-gods, the winds in this qualified use. The only other view of importance is that they are the souls of the dead who go in the storm-wind,[1] but of this at least the Ṛgveda has no hint; nor is the etymology from mṛ, "to die," enough to serve as a base for the explanation, since their appellation may equally well come
- ↑ See L. von Schroeder, Mysterium und Mimus im Rigveda, pp. 47 ff., 124 ff.
