Rig Veda 8.35.12: Mandala 8, Sukta 35, Mantra 12
Sukta 8.35
- Devata
- Aśvinau
- Rasa
- Vira (heroism) and Shanta (peace)
हतं च शत्रून्यततं च मित्रिणः प्रजां च धत्तं द्रविणं च धत्तम् । सजोषसा उषसा सूर्येण चोर्जं नो धत्तमश्विना ॥
hatáṃ ca śatrū́n yátataṃ ca mitríṇaḥ pra-jā́ṃ ca dhattáṃ dráviṇaṃ ca dhattam | sajóṣasā uṣásā sū́ryeṇa córjaṃ no dhattam aśvinā ||
ഹേ അശ്വിനൗ, ശത്രുബലങ്ങളെ ഹതം ചെയ്വിൻ; മിത്രശക്തികളെ ശരിയായ പരിശ്രമത്തിൽ സ്ഥാപിക്കുവിൻ; ഞങ്ങളുടെ പ്രജയെ ധരിക്കുവിൻ, ദ്രവിണം—ധനസമൃദ്ധിയും—ധരിക്കുവിൻ. ഉഷസ്സിനോടും സൂര്യനോടും ഏകസുരമായി, ഞങ്ങൾക്ക് ഊർജം—പോഷകശക്തി—അനുഗ്രഹിക്കുവിൻ, ഹേ അശ്വിനൗ.
Word by Word
- हतम्
- slay (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन; परस्मैपदRole (क्रिया) —Root √हन् (हन्ति)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- शत्रून्
- enemiesNounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot शत्रु (प्रातिपदिक)
- यततम्
- strive (you two)! / exert yourselves!Verbलोट्, मध्यमपुरुष, द्विवचन; आत्मनेपदRole (क्रिया) —Root √यत् (यतते)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- मित्रिणः
- friends / friendly onesNoun/Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (यततम्-क्रियायाः)Root मित्रिन् (प्रातिपदिक)
- प्रजाम्
- offspring, progenyNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot प्रजा (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- धत्तम्
- place/give (you two)!Verbलोट्, मध्यमपुरुष, द्विवचन; परस्मैपदRole (क्रिया) —Root √धा (दधाति)
- द्रविणम्
- wealth, treasureNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot द्रविण (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- धत्तम्
- grant (you two)!Verbलोट्, मध्यमपुरुष, द्विवचन; परस्मैपदRole (क्रिया) —Root √धा (दधाति)
- सजोषसा
- in concord, harmoniouslyAdjective (indeclinable-instr. form)नपुंसकलिङ्ग/अव्ययीभाववत्; तृतीया-एकवचनरूपेण ‘सह-जोषसा’ = ‘सह/समं प्रीत्या’ (Vedic usage)Role करण/भाव (सहभावेन)Root सजोषस् (प्रातिपदिक)
- उषसा
- with DawnNounस्त्रीलिङ्ग, तृतीया, एकवचनRole करण (सह ...)Root उषस् (प्रातिपदिक)
- सूर्येण
- with the SunNounपुंलिङ्ग, तृतीया, एकवचनRole करणRoot सूर्य (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च
- ऊर्जम्
- strength, vigor, nourishmentNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot ऊर्ज्/ऊर्जा (प्रातिपदिक)
- नः
- for us / of usPronounषष्ठी (gen.), बहुवचन; encliticRole सम्प्रदान (हितार्थे) / सम्बन्धRoot अस्मद् (प्रातिपदिक)
- धत्तम्
- bestow (you two)!Verbलोट्, मध्यमपुरुष, द्विवचन; परस्मैपदRole (क्रिया) —Root √धा (दधाति)
- अश्विना
- O Aśvins (you two)Noun (dual vocative)पुंलिङ्ग, सम्बोधन, द्विवचनRole सम्बोधनRoot अश्विन् (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): हतं च शत्रून् यततं च मित्रिणः | प्रजां च धत्तं द्रविणं च धत्तम् | सजोषसा उषसा सूर्येण च ऊर्जं नः धत्तम् अश्विना || Key points: (1) शत्रू॒न्यत॑तं → शत्रून् + यततम् (न् + य → न्य्). (2) चोर्जं → च + ऊर्जम् (अ + ऊ → ओ). (3) धत्तमश्विना → धत्तम् + अश्विना (म् + अ → म). Accent marks in the saṃhitā are retained in the given text
- analysis is on resolved padas
The meaning
Outer meaning
A call to the Aśvins to destroy hostile forces, set friendly powers in right effort, establish progeny and wealth, and grant sustaining strength in harmony with Dawn and Sun.
Inner meaning
Invoke the twin divine healers (Aśvins) to remove inner adversaries (hostile impulses, inertia, doubt), organize supportive forces of the nature into disciplined striving (yatataṃ), and establish growth of the soul-force (prajā as inner increase) together with a stable abundance of inner resources (draviṇa). In concert with Uṣas (awakening illumination) and Sūrya (truth-vision), they pour into the seeker ojas/ūrj—enduring vital-spiritual energy for the yoga.
Universal truth
Spiritual progress requires both negation and affirmation: the rejection of obstructing forces and the harmonizing of supportive tendencies, under the light of awakening and truth, so that life-energy becomes a steady instrument of the soul.
Themes
protection, inner warfare, harmonization, boon-request
The seer
- Other hymns
- Rig Veda 8.35.1-11 (same sūkta context), Rig Veda 1.3 (Aśvin hymn, similar ‘come quickly’ motif), Rig Veda 1.34 (Aśvins as swift helpers and healers)
Family tradition
Likely Kāṇva/Angirasa-associated hymn-cycle of Mandala 8; emphasis on dynamic invocation and practical spiritual aid.
Significance
The seer-voice here functions as the ‘inner sacrificer’ (yajamāna) calling rapid divine assistance to reorder the mixed human nature—first by striking the hostile, then by establishing growth and plenitude under the harmonized lights of Dawn and Sun.
The deity
- Devata
- Aśvinau
- Epithets
- divó napātā (heaven’s young powers, by general Aśvin tradition), nā́satyā (true, unfailing helpers—common Aśvin epithet), dasrā (wonder-working), yuvānā (the two youths)
- Related deities
- Uṣas, Sūrya, Ādityas, Maruts, Indra (as ally in releasing light)
Cosmic role
Twin luminous powers who traverse between Night and Day, bringing remedies, restorations, and swift arrivals; mediators of transitions—darkness to light, sickness to wholeness, inertia to movement.
Inner power
Rapid intuitive discernment joined with effective life-force: the capacity to ‘heal’ the mind-life, restore right functioning, and quicken the journey toward illumination.
In ritual
Where it is used
Aśvina śastra / morning invocations in Soma context (general Aśvin usage; verse itself includes a ‘bestow’ formula)
ह॒तं च॒ शत्रू॒न्यत॑तं च मि॒त्रिण॑: प्र॒जां च॑ ध॒त्तं द्रवि॑णं च धत्तम् । स॒जोष॑सा उ॒षसा॒ सूर्ये॑ण॒ चोर्जं॑ नो धत्तमश्विना ॥
ह॒तम् । च॒ । शत्रू॑न् । यत॑तम् । च॒ । मि॒त्रिणः॑ । प्र॒ऽजाम् । च॒ । ध॒त्तम् । द्रवि॑णम् । च॒ । ध॒त्त॒म् । स॒ऽजोष॑सौ । उ॒षसा॑ । सूर्ये॑ण । च॒ । सोम॑म् । पि॒ब॒त॒म् । अ॒श्वि॒ना॒ ॥
hatam | ca | śatrūn | yatatam | ca | mitriṇaḥ | pra-jām | ca | dhattam | draviṇam | ca | dhattam | sa-joṣasau | uṣasā | sūryeṇa | ca | somam | pibatam | aśvinā
44
4 pādas of ~11 syllables (Triṣṭubh-type)
Forward-driving, exhortative; suitable for ‘command-prayer’ (hataṃ… dhattam…)
Builds decisive will and energetic clarity; supports a sense of swift help arriving and inner forces aligning.
- ह॒तम् (hatam)
- Literal: strike/slay. Symbolic: decisive rejection of inner resistance and falsehood
- शत्रून् (śatrūn)
- Literal: enemies. Symbolic: hostile movements—fear, desire, tamas, doubt, subconscious obstruction
- यततम् (yatataṃ)
- Literal: set in effort/striving. Symbolic: rightly directed tapas and disciplined aspiration
- मित्रिणः (mitriṇaḥ)
- Literal: friendly/allied. Symbolic: harmonious powers in the being—faith, clarity, goodwill, courage
- प्रजाम् (prajām)
- Literal: offspring/progeny. Symbolic: increase of the soul’s formation—new births of light, capacities, realizations
- द्रविणम् (draviṇam)
- Literal: wealth/substance. Symbolic: plenitude of inner substance—stable force, joy, capacities, supports
- उषसा (uṣasā)
- Literal: with Dawn. Symbolic: with awakening illumination and fresh openings of consciousness
- सूर्येण (sūryeṇa)
- Literal: with the Sun. Symbolic: with truth-vision, the illumined mind
- ऊर्जम् (ūrjam)
- Literal: sustaining strength/refreshment. Symbolic: enduring vital-spiritual energy that feeds the sadhana
- अश्विना (aśvinā)
- Literal: O Aśvins. Symbolic: twin powers of swift help: intuition + vital force, healing + right action
Protective and strengthening petition within Aśvin-Soma praise.
Dawn-to-sunrise recitation; also suitable as a protective/strength-giving prayer before work or travel
Invocation and request: removal of hostile forces + establishment of growth/abundance + granting of ūrj
Use as a morning sankalpa-mantra: ‘remove inner obstacles, align friendly forces, establish growth and steady energy under the light of awakening and truth’.
śatru from √śad/śat? (traditional derivations vary); functionally ‘hostile’. mitriṇaḥ from mitra ‘friend, harmonizer’ + adjectival formation = those of Mitra-quality (concord). √yat ‘to strive’ indicates disciplined effort aligned with ṛta; the Aśvins are asked to reorder forces: suppress hostile, mobilize friendly.
inner battle: light vs darkness, Mitra principle (harmony) versus hostility, right effort (yat) under ṛta
The mantra asks for re-ordering of forces: hostile movements subdued, friendly powers put into right action—an inner restoration of ṛta.
Sūrya signifies the revealing truth that must accompany awakening (Uṣas) so energy becomes steady and not impulsive.
‘Prajā’ as inner begetting: new formations of consciousness are generated when obstruction is slain and energies are harmonized.
Proto-Vedāntic / integral-psychological reading (Aurobindo/Kashyap line): deities as powers of consciousness rather than external nature only.
dawn
Dawn = first openings of illumination; Sun = established truth-vision; ūrj = the nutritive force that sustains practice and right action through the day.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine twins as healers-warriors who destroy hostile powers and marshal allies. Innerly, it is the reconfiguration of the psyche: negation of obstructive impulses and activation of harmonizing forces, enabling growth and sustaining energy.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The opposition ‘enemy vs friend’ is a basic IE social-mythic polarity; the verb √han/hat ‘strike’ belongs to an old martial lexicon. The syntax pairs destruction (hatam) with disciplined exertion (yatatam), a common archaic formula of combat + ordered striving.
- What is the relationship between the Rishi and the Devata here?
- The Rishi entrusts the inner battle to the Aśvins’ swift aid: they remove what opposes the sacrificial ascent and establish supportive alliances within the being, so the offered Soma can yield increase, substance, and ūrj.
Offer obstacles and agitations into the inner fire of will; call the ‘twin powers’ for swift correction and healing; feel dawn-light rising in the mind and sun-truth settling above it.
anahata
moderate nāḍī-śodhana for 6–9 rounds before chanting
From restless effort to illumined, steady dynamism (clarity + force).
On each ‘hatam’, exhale and release a specific inner enemy; on ‘dhattam’, inhale and establish a chosen supportive power (faith, clarity, courage). End by feeling ūrj as a calm, sustaining current through the day.
Use Vedic-style udatta/anudatta/svarita as per śākhā tradition; in app context, keep a gentle rise on invocatory vocatives (aśvinā) and a firm downward settle on imperatives (hatam, dhattam).
Emphasize the imperatives: HÁ-taṃ, YÁ-ta-taṃ, DHÁT-taṃ; keep ‘sajoṣasā uṣasā sūryeṇa’ flowing as one connected phrase.
śatrūn: keep retroflex ‘ṭr’ cluster clear (śa-trūn), mitriṇaḥ: light dental ‘t’, short i (mi-tri-ṇaḥ), ūrjam: long ‘ū’, soft ‘rj’ conjunct (ūr-jam), aśvinā: ‘śv’ as ‘shv’, not ‘sv’
Clear, firm, uplifting; avoid harshness—‘vira’ with composure.
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