This group of deities is prominent in the Rig Veda, with thirty-three hymns dedicated to them alone, seven with Indra, and one each with Agni and Pusan (vi. 54). They form a troop (ganá, sárdhas), and are only mentioned in the plural. Their number is three times sixty or three times seven. They are the sons of Rudra (ii. 33) and Prsni (a cow) (probably representing the mottled storm-cloud).

They are also said to have been created in the wombs of heaven by Vayu, the god of Wind, and are referred to as the sons of heaven; however, they are also referred to as self-born. They are brothers of the same age and mind, born in the same place and living in the same house. They have grown on earth, in the air, and in the heavens, and they live in the three heavens. The goddess Rodasi is always mentioned in connection with them; she sits beside them in their chariot and appears to be their bride.

The Maruts' brilliance is constantly mentioned: they are golden, ruddy, shine like fires, and are self-luminous. They are frequently associated with lightning: all five vidyt compounds in the RV are almost entirely descriptive of them. Their lances represent lightning, as evidenced by their epithet rsti-vidyut lightning-speared. They have golden axes as well. They are occasionally armed with bows and arrows, but this is most likely a trait inherited from their father Rudra. They are decked out in garlands, golden mantles, gold ornaments, and golden helmets. Armlets and anklets (khad) are distinctive to them. The cars they ride in are gleaming with lightning and drawn by steeds (generally feminine) that are ruddy or tawny, spotted, and as quick as thought. They are great and mighty; they are young and unaging; they are dustless, fierce, and terrifying like lions, but they are also playful like children or calves.

Thunder and the roaring of the winds are the sounds they make, and they are frequently mentioned. They tremble the mountains and the two worlds; they rend trees and devour the forests like wild elephants. One of their main activities is to shed rain: they cover the sun's eye with rain, create darkness with clouds when they shed rain, and cause the heavenly pail and mountain streams to pour. The waters they shed are frequently linked to the thunder storm. Their rain is frequently referred to as milk, ghee, or honey. They not only prevent heat, but they also dispel darkness, produce light, and clear a path for the sun.

They are called singers several times: they are the singers of heaven, and they sing a song; when Indra slew the dragon, they sang a song and pressed Soma. Though their song is primarily intended to represent the sound of the winds, it is also intended to be a hymn of praise. As a result, they are compared to priests and are addressed as priests when in the presence of Indra. The Maruts are constantly associated with Indra (ii. 12) as his friends and allies, increasing his strength and prowess with their prayers, hymns, and songs, and generally assisting him in his fight with Vrtra. Indra performs all of his celestial feats in their company. However, the Maruts can sometimes pull off these feats on their own. As a result, they rented Vrtra joint by joint and revealed the cows.

When not associated with Indra, the Maruts exhibit malevolent traits inherited from their father Rudra. As a result, they are urged to keep the lightning away from their worshippers and to keep their ill-will from reaching them, as well as to keep their arrows and stones, lightning, and cow- and man-slaying bolts at bay. However, they, like their father Rudra, are supplicated to bring healing remedies. Because the Maruts bestow medicine by raining, these remedies appear to be the waters. The RV evidence suggests that the Maruts are Storm-gods. The name is most likely derived from the root mar, which means "the shining ones."

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