मरुतः पिबत ऋतुना पोत्राद्यज्ञं पुनीतन ।
यूयं हि ष्ठा सुदानवः ॥ २ ॥

Marutah pibata rituna potraad yajnam puneetana
Yuyam hi shthaa sudaanavah ॥ 2 ॥

Meaning:

मरुतः (Marutah) Pranic forces; movements of the life breath; powers that move and sustain life. Here, ‘Marutah’ does not refer only to the Vedic deities. It also refers to the pranic forces functioning within the body and to the orderly movements of the life breath. In the previous mantra, the word ‘Indra’ explained the necessity of control of the senses; in this mantra, through the word ‘Marutah’, the importance of prana practice or discipline of the breath is explained. Pranic power is praised here as an instrument for protecting the vital energy.

पिबत (Pibata) Drink; receive; preserve and experience. Here, ‘Pibata’ does not mean ordinary drinking. It indicates that the Soma vital essence produced within the body should be preserved without being wasted, and its benefits should be established in both body and mind. Through prana practice, the vital essence rises upward and spreads throughout the body. This is what is understood here as ‘Soma drinking’.

ऋतुना (Rituna) At the proper time; without delay; at the appropriate time. This word points out the necessity of protecting vital energy during the early stages of life and especially during youth. During youth, when Soma energy is produced in greater abundance, discipline and prana practice for protecting it are extremely necessary. The peace that naturally comes in old age is not the result of true spiritual practice; this word teaches that self discipline attained during youth itself is the higher form of practice.

पोत्रात् (Potraat) That which purifies; that which makes pure; that which gives purity. ‘Potraat’ indicates the nature of Soma that purifies the body and mind. Soma energy gives health to the body, removes impure thoughts from the mind and functions as a power that sanctifies life.

यज्ञम् (Yajnam) Sacrifice; a life of dedication; the sacrifice of life. Here, ‘Yajnam’ does not refer merely to a ritual sacrifice. Human life itself is considered a Yajna. A life lived with discipline, duty, sacrifice and a higher purpose is understood here as the ‘sacrifice of life’.

पुनीतन (Puneetan) Purify; make pure; sanctify. This word expresses the prayer, ‘O pranic forces, purify our life.’ The Soma energy spreading within the body through prana practice makes life free from disease, purifies the mind and elevates life.

यूयम् (Yuyam) You; you yourselves. Here, the pranic forces known as the Maruts are directly addressed. It shows that the responsibility of raising and protecting life belongs to these forces themselves.

हि (Hi) Certainly; truly; without doubt. This word emphasizes that the benefit of pranic energy is not an imagination but a definite reality. It points out that disciplined practice of the life breath is a firm foundation for the health of body and mind.

ष्ठा (Shthaa / Stha) You are; you remain; you are established. The power of the Maruts is continuously active within the human body. It indicates that as long as life remains, the movement of prana and the vital energy connected with it also remain.

सुदानवः (Sudaanavah) Those who give great goodness; those who remove harmful influences; those who bestow noble gifts. Here, ‘Sudaanavah’ indicates the higher functioning of the pranic forces. They remove diseases from the body and harmful tendencies from the mind, and provide health, purity and vitality. Therefore, they are truly praised as divine forces that bestow goodness.

Explanation:

This mantra is a profound Vedic teaching that directs human life towards physical, mental and spiritual purification. The mantra teaches that the life breath, vital essence and discipline of life are interconnected.

If the previous mantra emphasized control of the senses through the word ‘Indra’, this mantra explains the importance of prana practice through the word ‘Marutah’. This mantra teaches that, in order to preserve Soma, the vital essence, within the body and obtain its full benefit, disciplined practice of the life breath is necessary along with control of the senses.

The mantra first addresses “मरुतः (Marutah)”. Here, the Maruts do not refer only to external divine forces; they also refer to the pranic forces functioning within the body and the movements of the life breath. These forces that move life maintain balance in the physical, mental and vital states of a human being. Therefore, the mantra reminds us that pranic energy is fundamental to the elevation of life and to physical health.

The words “पिबत ऋतुना (Pibata Rituna)” that follow reveal the central idea of this mantra. ‘Pibata’ does not merely mean drinking; it means that the Soma vital essence produced within the body should be preserved and its benefit should be experienced. ‘Rituna’ indicates that this attention is required at the proper time, especially during youth, when vital energy is produced in greater abundance. The peace that naturally arises in old age cannot be regarded as the result of true spiritual practice; only when the mind and senses are controlled and the vital essence is preserved during youth can it become a higher state of peace. This is what the explanation of the mantra teaches.

Here, Soma refers to the vital essence or vital strength produced from food. Prana practice is considered very important for protecting this vital essence. Through regular breathing practice and control of the life breath, Soma energy rises upward and spreads throughout the body, says the mantra. The spreading of this vital energy throughout the body without allowing it to be wasted is understood as the ‘Soma drinking of the Maruts’.

Then the mantra says “पोत्रात् यज्ञं पुनीतन (Potraat Yajnam Puneetana)”. ‘Potraat’ indicates the power that purifies and makes pure. Soma vital essence protects the body from disease; it removes impure thoughts and disturbances from the mind and makes the mind clear. Through this, the whole of human life becomes purified. The word ‘Yajnam’ here does not refer merely to a ritual sacrifice; human life itself is considered a Yajna. A life lived with duty, discipline, sacrifice and a higher purpose is this ‘sacrifice of life’. The prayer that the pranic forces themselves should purify it is contained in the word ‘Puneetana’.

The final part of the mantra, “यूयं हि ष्ठा सुदानवः (Yuyam Hi Shthaa Sudaanavah)”, praises the divine power of the life breath. It praises the Maruts by saying, ‘You yourselves are certainly those who bestow goodness.’ ‘Sudaanavah’ means those who give great goodness and those who remove harmful influences. Pranic energy removes diseases from the body and harmful tendencies from the mind, and enables a person to live with physical health, mental purity and vitality. Therefore, these forces are truly regarded as forms of divine grace.

When the mantra is viewed as a whole, it explains the necessity that Jitendriyam (control of the senses) and prana practice should support each other for the elevation of human life. The vital energy that develops during youth should be properly protected; for this, prana practice is indispensable. That vital essence spreads throughout the body, makes life free from disease, purifies the mind and sanctifies the sacrifice of human life. Thus, this mantra teaches us a higher way of life that integrates physical health, mental purity and spiritual elevation.

Conclusion:

This mantra deeply explains that the true elevation of human life rests upon the preservation of vital energy and disciplined practice of prana. It emphasizes that the Soma vital essence, which is produced in greater quantity during youth and adolescence, must be protected and developed at the proper time. For this purpose, prana practice along with control of the senses is indispensable. Through disciplined practice of the life breath, Soma energy spreads throughout the body, removes diseases, makes the body healthy and purifies the mind. Such a purified life is the true ‘sacrifice of life’. Furthermore, the pranic forces known as the Maruts remove harmful tendencies from the human being and remain as divine grace that gives goodness, vitality and spiritual progress. Therefore, this mantra reveals the profound Vedic truth that a disciplined life which protects vital energy leads a human being towards physical health, mental purity and a higher spiritual state.