Rig Veda 3.35.4: Mandala 3, Sukta 35, Mantra 4
Sukta 3.35
- Rishi
- Viśvāmitra Gāthina
- Devata
- Indra
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
ब्रह्मणा ते ब्रह्मयुजा युनज्मि हरी सखाया सधमाद आशू । स्थिरं रथं सुखमिन्द्राधितिष्ठन्प्रजानन्विद्वाँ उप याहि सोमम् ॥
bráhmaṇā te brahma-yújā yúnajmi hárī sákhāyā sadha-mā́da āśú | sthiráṁ ráthaṁ súkham indrādhi-tíṣṭhan prajā́nann vidvā́n úpa yāhi sómam ||
ব্ৰহ্মণাৰ বলত, ব্ৰহ্মযুজা যুক্ত তোমাৰ বাবে মই দুটা হৰি (তাম্ৰবৰ্ণ অশ্ব) জোঁতাই দিছোঁ—সধমাদত দ্ৰুত সখা। হে ইন্দ্ৰ, স্থিৰ আৰু সুখদ ৰথত দৃঢ়ভাৱে অধিষ্ঠান কৰি, প্ৰজ্ঞানী-বিদ্বান হৈ সোমৰ ওচৰলৈ আহা।
Word by Word
- ब्रह्मणा
- by/with sacred formula (brahman)Nounनपुंसकलिङ्ग; तृतीया विभक्ति; एकवचनRole करणRoot ब्रह्मन् (प्रातिपदिक)
- ते
- for you / to youPronounषष्ठी/चतुर्थी; एकवचन (एन्क्लिटिक)Role सम्प्रदानRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- ब्रह्मयुजा
- with the brahman-yoked (pair)Adjectiveपुंलिङ्ग; तृतीया विभक्ति; द्विवचनRole करणRoot ब्रह्म-युज् (समास-प्रातिपदिक)
- युनज्मि
- I yoke / I harnessVerbलट् (वर्तमान); उत्तमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot युज्
- हरी
- the two bay steedsNounपुंलिङ्ग; द्वितीया विभक्ति; द्विवचनRole कर्मRoot हरि (प्रातिपदिक)
- सखाया
- the two companionsNounपुंलिङ्ग; द्वितीया विभक्ति; द्विवचन (वैदिक रूप)Role कर्मRoot सखि (प्रातिपदिक)
- सधमादः
- (they) of the common feast / joint revelNounपुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole विशेषण-सम्बन्ध (हरी/सखाया-सम्बन्धी)Root सधमाद (प्रातिपदिक)
- आशू
- swiftAdjectiveपुंलिङ्ग; द्वितीया विभक्ति; द्विवचनRole विशेषण (हरी/सखाया)Root आशु (प्रातिपदिक)
- स्थिरम्
- firm, steadyAdjectiveपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole विशेषण (रथम्)Root स्थिर (प्रातिपदिक)
- रथम्
- chariotNounपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot रथ (प्रातिपदिक)
- सुखम्
- easy-going, comfortableAdjectiveपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole विशेषण (रथम्)Root सुख (प्रातिपदिक)
- इन्द्र
- O IndraNounपुंलिङ्ग; सम्बोधन; एकवचनRole सम्बोधनRoot इन्द्र (प्रातिपदिक)
- अधितिष्ठन्
- mounting, standing uponVerb (participle)वर्तमान कृदन्त (शतृ); पुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole कर्ता (इन्द्रः)Root अधि-स्था
- प्रजानन्
- knowing forth, discerningVerb (participle)वर्तमान कृदन्त (शतृ); पुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole कर्ता (इन्द्रः)Root प्र-ज्ञा
- विद्वान्
- the knowing one, wiseAdjective (participle)भूत कृदन्त (क्वसु/वत्); पुंलिङ्ग; प्रथमा विभक्ति; एकवचनRole कर्ता (इन्द्रः)Root विद्
- उप
- near, hitherIndeclinableअव्ययRole क्रियाविशेषणRoot उप (उपसर्ग/अव्यय)
- याहि
- come! go!Verbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot या
- सोमम्
- Soma (the pressed drink)Nounपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्मRoot सोम (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (वैदिक संधि-विग्रह): ब्रह्मणा ते ब्रह्मयुजा युनज्मि | हरी सखाया सधमादः आशू | स्थिरं रथं सुखम् इन्द्र अधितिष्ठन् प्रजानन् विद्वान् उप याहि सोमम् || 1) सधमाद॑ आ॒शू → सधमादः + आशू (विसर्ग-सन्धि; अ-आ परे ‘ः’ लोप/विकल्प, संहितायां ‘द’ परे स्वरारम्भे)
- 2) सुखमि॑न्द्र → सुखम् + इन्द्र (म् + इ → मि; पररूप/अनुस्वार-प्रवृत्ति)
- 3) तिष्ठ॑न्प्र → तिष्ठन् + प्र (न् + प् → न्प्)
- 4) प्रजा॒नन्वि॒द्वाँ → प्रजानन् + विद्वान् (न् + व् → न्व्)
The meaning
Outer meaning
By brahman (sacred word/insight) I yoke your tawny steeds, comrades swift for the common exhilaration. Mount the stable, happy chariot, O Indra; knowing and discerning, come near to the Soma.
Inner meaning
The seer uses brahman—mantric insight and truth-word—to yoke the dynamic energies to Indra’s movement. The ‘comrades in common ecstasy’ are the harmonized powers of the being participating in a unified delight (sadhāmāda). Indra is asked to take his seat in a stable, pleasant instrument (sthiraṃ sukham ratham): a purified, balanced psycho-physical system. As the knower (vidvān, prajānan), he descends to the Soma within—bliss-consciousness offered by the awakened soul.
Universal truth
The Word of truth (mantric insight) can harness our energies and make the human instrument stable enough for luminous intelligence to inhabit it and drink delight.
Themes
Soma-ritual, Invocation / āvāhana, Indra’s chariot and Haris, Mantra as yoking power, Inner ascent through delight
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthin lineage)
- Other hymns
- RV 3.35.1, RV 3.35.2, RV 3.35.3
Family tradition
A master of brahman as effective force; his tradition highlights the Word as a yoking power for divine descent.
Significance
This verse is a concise statement of Vedic yoga: brahman (mantric truth) disciplines energies, stabilizes the instrument, and invites the illumined power to partake of bliss and act.
The deity
- Devata
- Indra
- Epithets
- vidvān (knower), prajānan (discerning), harivān (with tawny steeds—implicit)
- Related deities
- Soma, Agni, Bṛhaspati
Cosmic role
Receives Soma and, strengthened by it, establishes victorious right movement; as knower, he brings discerning light into action.
Inner power
Illuminated discernment that can inhabit the body-mind as a stable seat and transform action into joyful mastery.
In ritual
Where it is used
Indra-Soma stotra; emphasizes brahman as ritual power and invitation to Soma
ब्रह्म॑णा ते ब्रह्म॒युजा॑ युनज्मि॒ हरी॒ सखा॑या सध॒माद॑ आ॒शू । स्थि॒रं रथं॑ सु॒खमि॑न्द्राधि॒तिष्ठ॑न्प्रजा॒नन्वि॒द्वाँ उप॑ याहि॒ सोम॑म् ॥
ब्रह्म॑णा । ते॒ । ब्र॒ह्म॒ऽयुजा॑ । यु॒न॒ज्मि॒ । हरी॒ इति॑ । सखा॑या । स॒ध॒ऽमादे॑ । आ॒शू इति॑ । स्थि॒रम् । रथ॑म् । सु॒खम् । इ॒न्द्र॒ । अ॒धि॒ऽतिष्ठ॑न् । प्र॒ऽजा॒नन् । वि॒द्वाम् । उप॑ । या॒हि॒ । सोम॑म् ॥
brahmaṇā | te | brahma-yujā | yunajmi | harī iti | sakhāyā | sadha-māde | āśū iti | sthiram | ratham | sukham | indra | adhi-tiṣṭhan | pra-jānan | vidvām | upa | yāhi | somam
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4 × 11
Balanced and architectonic; a ‘yoking’ rhythm—firm beats with smooth continuity.
Creates steadiness and confidence; supports a felt ‘mounting’ of higher mind into the instrument and a quiet joy.
- ब्रह्मणा (brahmaṇā)
- Literal: by brahman, by sacred word/force. Symbolic: mantric truth-power; inspired insight that organizes consciousness
- ब्रह्मयुजा (brahmayujā)
- Literal: yoked by brahman. Symbolic: energies joined and governed by the truth-word, not by impulse
- सधमाद (sadhāmāda)
- Literal: common exhilaration/feast. Symbolic: shared divine joy where all parts of being consent to one delight
- स्थिरं (sthiraṃ)
- Literal: stable. Symbolic: steadfast mind and nervous system; unshakable poise
- सुखम् (sukham)
- Literal: pleasant, easy. Symbolic: harmonious instrument without strain; happy equilibrium
- प्रजानन् (prajānan)
- Literal: knowing forth, discerning. Symbolic: luminous discrimination that orders life
- विद्वान् (vidvān)
- Literal: knower. Symbolic: the inner Indra as awakened intelligence
- सोमम् (somam)
- Literal: Soma. Symbolic: nectar of bliss-consciousness; delight that feeds divine action
Soma-yajña context (Indra-invocation at pressing; invitation to the Soma with chariot imagery typical of Śrauta Soma rites)
During soma offering to Indra, especially in sequences highlighting the efficacy of the chant (brahman)
Recitation as the soma is offered; symbolic ‘yoking’ through mantra
Excellent as a pre-meditation ‘alignment’ verse: chant to stabilize posture, yoke breath/attention, and invite discerning clarity to drink inner joy.
(instr. sg. of brahman-; from √bṛh ‘to grow, expand’ → ‘that which makes vast’: inspired word expanding consciousness). (compound: brahman- + yuj- ‘to yoke’, from √yuj ‘join, harness’; indicates energies yoked by mantra/knowledge). (1sg pres. √yuj). (dual of hari- ‘tawny’; Indra’s steeds; psychologically twin dynamic powers). (sadha- ‘together’ + māda ‘exhilaration’, from √mad ‘be glad, intoxicate’). (from √sthā ‘stand’ → stable). (su- ‘good’ + kha ‘space/opening’: ‘good passage’, ease). (adhi- + √sthā ‘stand upon’, ‘take seat, govern’). (pra- + √jñā ‘know’ → discerning/foreknowing). (perf. part. of √vid ‘know’). (from √su ‘press’ in ritual; inner sense: pressed essence of delight/illumination).
R̥ta (right order established by mantra-guided force), inner mastery of the instrument (ratha as embodied system), knowledge-force unity (vidvān + śakra principle implicit)
Sthira-sukha ratha is the instrument aligned to ṛta—steady, harmonious movement.
Indra as vidvān/prajānan embodies satya as discerning knowledge active in life.
The Word organizes energies so higher consciousness can descend and enjoy/empower manifestation.
Mantra-yoga and integral psychology; anticipates later ideas of śabda-śakti and stable seat (āsana) for consciousness.
Chariot = embodied system; steeds = vital currents; soma = distilled bliss; brahman = ordering vibration of truth.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘arrival of Indra’ mythologem: the god is invited to the Soma by yoking his Haris and mounting the chariot. Mythically this is the descent of victorious force to the sacrifice; psychologically it is the bringing down of illumined power into the stable embodied instrument so it may drink the delight and act.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key verbal roots are archaic and Indo-European: √yuj ‘yoke’ (cf. Latin iungō, English yoke), √vid ‘know’ (cf. Latin videō, English wit), √sthā ‘stand’ (cf. Greek histēmi), √jñā ‘know’ (cf. Greek gignōskō in extended formations). The compounding (brahma-yújā) is characteristically old Indo-European poetic morphology supporting dense semantic packing.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity is enacted through ‘preparation + invitation’: the seer offers brahman (mantric formation) as the means of yoking and guiding Indra’s powers, while Indra is asked to take seat in the human vehicle and partake of Soma. The rishi thus supplies ordered speech/intent (R̥ta through brahman), and the devatā supplies effective force and conscious presence (vidvān, prajānan) to fulfill the work.
Let the mantra itself be the yoking: feel sound as organizing force; invite inner discernment to sit in a stable posture and taste bliss.
viśuddha (mantric word)
Slow ujjāyī with extended exhale; mentally place ‘brahmaṇā… yunajmi’ on inhale (gather), ‘sthiraṃ rathaṃ…’ on exhale (stabilize), brief pause before ‘somam’ (taste).
Steady, luminous, quietly joyful (sattvic uplift).
1) Sit in sthira-sukha āsana. 2) Chant once slowly, feeling vibration in throat and chest. 3) Imagine energies ‘yoked’ into a single forward line. 4) Invite the inner Indra (clear discerning mind) to take the seat. 5) Rest in a subtle sweetness (soma) in the heart/head space.
Triṣṭubh with clear udatta on brahmáṇā, yunájmi, índra, vidvā́n; maintain svarita falls at phrase ends per Vedic recitation.
Keep ‘brahmaṇā te’ connected; emphasize ‘sthiraṃ rathaṃ sukham’ with measured steadiness; land gently on ‘somam’.
(brahmaṇā): hm consonant cluster, retroflex ṇ, long ā, (brahmayujā): yuj as ‘yuj’ not ‘yug’, (sadhamāde): dh voiced aspirate; long ā, (adhitiṣṭhan): clear dh; retroflex ṣṭh, (prajānan): palatal j; long ā in second syllable, (vidvām̐): nasalized ending; keep ‘dv’ cluster clear
Steady, resonant, slightly inward; sustain vowels to convey stability and delight.
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