Rig Veda 8.35.22: Mandala 8, Sukta 35, Mantra 22
Sukta 8.35
- Rishi
- Śyāvāśva
- Devata
- Aśvinau
- Chandas
- Triṣṭubh/Jagatī mixture possible in the section
- Rasa
- Adbhuta (wonder) and Shanta (peace)
अर्वाग्रथं नि यच्छतं पिबतं सोम्यं मधु । आ यातमश्विना गतमवस्युर्वामहं हुवे धत्तं रत्नानि दाशुषे ॥
arvā́g ráthaṃ ní yacchatam píbataṃ somyáṃ mádhu | ā́ yātam aśvinā́ ā́ gátam avasyúr vā́m aháṃ huve dhattáṃ rátnāni dāśúṣe ||
Trazei para cá o vosso carro e pousai-o bem perto; bebei o mel do Soma. Vinde, ó Aśvins—chegai. Buscando o vosso socorro salvador, eu vos invoco: colocai no doador as joias da plenitude—as riquezas interiores.
Word by Word
- अर्वाक्
- hither, towards hereIndeclinableदिक्-अव्यय (अव्यय, अव्ययत्वात् विभक्ति-लिङ्ग-वचन-रहित)Role Adhikaraṇa (दिशा/गति-निर्देश)Root अर्वाक् (अव्यय/दिक्शब्द) < अव्/अर्व् (प्राचीन दिक्-प्रत्यय) अथवा *arwāk (PIE directional)
- रथम्
- chariotNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot रथ (प्रातिपदिक)
- नि
- down, in; (as preverb)Indeclinableउपसर्ग (क्रियाविशेषण)Root नि (उपसर्ग)
- यच्छतम्
- hold back / rein in (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole (मुख्य क्रिया) —Root यम् (धातु) + नि (उपसर्ग) → नि-यम्
- पिबतम्
- drink (you two)Verbलोट्, मध्यमपुरुष, द्विवचन, परस्मैपदRole (मुख्य क्रिया) —Root पा (धातु ‘पिबति’)
- सोम्यम्
- soma-like, pertaining to SomaAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (मधु इत्यस्य विशेषणम्)Role Karma (विशेष्य-समन्वयेन)Root सोम्य (विशेषण) < सोम (प्रातिपदिक) + य
- मधु
- sweet drink; honey (mead)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot मधु (प्रातिपदिक)
- आ
- hither, to hereIndeclinableउपसर्ग/आह्वानार्थ-अव्ययRoot आ (उपसर्ग/अव्यय)
- यातम्
- come (you two)Verbलोट्, मध्यमपुरुष, द्विवचन, परस्मैपदRole (मुख्य क्रिया) —Root या (धातु) + आ (उपसर्ग) → आ-या
- अश्विना
- O Aśvins (Divine Twins)Nounपुंलिङ्ग, सम्बोधन, द्विवचनRole Sambodhana (सम्बोधन)Root अश्विन् (प्रातिपदिक; देवता-नाम)
- गतम्
- go/come (you two)Verbलोट्, मध्यमपुरुष, द्विवचन, परस्मैपद (वेदे ‘गतम्’ = ‘गच्छतम्’ इत्यर्थे)Role (मुख्य क्रिया) —Root गम् (धातु)
- अवस्युः
- seeking help/favorAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (अहम् इत्यस्य विशेषणम्)Role Kartā (अहम्-समन्वयेन)Root अवस्यु (विशेषण/नाम) < अवस् (सहाय/रक्षा) + यु
- वाम्
- of you two / you twoPronounद्विवचन, षष्ठी (सम्बन्ध) (क्वचित् कर्म-रूपे द्वितीया अपि; अत्र ‘वाम् … हुवे’ इति षष्ठी-सम्बन्धः)Role Sampradāna/सम्बन्ध (ययोः आह्वानम्)Root युष्मद् (सर्वनाम) द्विवचन-षष्ठी/द्वितीया रूप ‘वाम्’
- अहम्
- IPronounप्रथमा, एकवचनRole KartāRoot अहम् (सर्वनाम)
- हुवे
- I call/invokeVerbलट् (वेदे वर्तमानार्थे), उत्तमपुरुष, एकवचन, आत्मनेपदRole (मुख्य क्रिया) —Root ह्वे (धातु ‘आह्वाने’)
- धत्तम्
- place/give (you two)Verbलोट्, मध्यमपुरुष, द्विवचन, परस्मैपदRole (मुख्य क्रिया) —Root धा (धातु)
- रत्नानि
- treasures, giftsNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot रत्न (प्रातिपदिक)
- दाशुषे
- to the worshipper/giver (the one who offers)Noun (participle used substantively)पुंलिङ्ग, चतुर्थी, एकवचन (दातृ-यजमानार्थे)Role SampradānaRoot दाश्वस्/दाशुष् (कृदन्त-प्रातिपदिक) < धा/दाश् ‘दान/यज्ञ-सेवा’ (वेदिक)
Sandhi Notes
- पदच्छेदः: अर्वाक् | रथम् | नि | यच्छतम् | पिबतम् | सोम्यम् | मधु | आ | यातम् | अश्विना | गतम् | अवस्युः | वाम् | अहम् | हुवे | धत्तम् | रत्नानि | दाशुषे । संधि-विशेषः: ‘अर्वाग्रथम्’ = ‘अर्वाक् रथम्’ (क् + र → ग्र्, लेख्यरूपे ‘अर्वाग्-’)
- ‘आ यातम्’ पदद्वयम् (आ-उपसर्गः)
- ‘अश्विना गतम्’ सम्बोधन + लोट् (वेदे ‘गतम्’ = ‘गच्छतम्’)
The meaning
Outer meaning
The Aśvins are invited to turn their chariot toward the sacrificer, halt near, and drink the Soma-honey; the speaker calls for their saving help and asks them to place “jewels” (rich gifts) in the giver.
Inner meaning
The “chariot” is the swift movement of the twin divine Powers of right action and right perception (Aśvins) entering the seeker’s consciousness. “Setting it down near” is the descent and stabilizing of their force in the embodied nature. “Soma-honey” is the sweetness of inner Ananda offered by aspiration; when the Aśvins partake, they awaken harmonized life-forces and healing discernment. The “jewels” are inner attainments—clarity, right impulse, integrative intelligence—bestowed upon the one who gives (offers) himself in the inner yajña.
Universal truth
When aspiration invites higher harmonizing powers and offers the sweetness of sincere devotion, those powers descend, stabilize in life, and convert effort into inner riches—capacities of wholeness, healing, and luminous action.
Themes
invitation, Soma drinking, boon-bestowal, Aśvin descent
The seer
- Rishi
- Śyāvāśva
- Lineage
- Āṅgirasa (Śyāvāśva line; often linked with the wider Aṅgiras tradition)
- Other hymns
- RV 8.35.1-24 (Aśvin cycle context), RV 8.36 (adjacent Indra hymns in the same pragmatic, invocatory style)
Family tradition
Mandala 8 contains many Kāṇva/Āṅgirasa-associated hymn groups; Śyāvāśva is a seer of Aśvin hymns emphasizing swift aid and inner healing.
Significance
Śyāvāśva’s vision highlights the Aśvin principle: rapid descent of harmonizing powers that repair the divided nature and prepare it for higher illumination.
The deity
- Devata
- Aśvinau
- Epithets
- Nāsatyā, Dasrā, divyā nara (divine strong ones), yuvānā (ever-young)
- Related deities
- Uṣas, Sūrya, Soma, Agni
Cosmic role
Twin physicians and rescuers who restore order in life, bring timely help, and yoke the journey between night and dawn.
Inner power
Harmonizing intelligence in the vital-physical; swift rectification of distortions; practical illumination that translates light into right action.
In ritual
Where it is used
Aśvin Soma-invocation within Soma-yajña sequences; also general āhvāna (invitation) formulae
अ॒र्वाग्रथं॒ नि य॑च्छतं॒ पिब॑तं सो॒म्यं मधु॑ । आ या॑तमश्वि॒ना ग॑तमव॒स्युर्वा॑म॒हं हु॑वे ध॒त्तं रत्ना॑नि दा॒शुषे॑ ॥
अ॒र्वाक् । रथ॑म् । नि । य॒च्छ॒त॒म् । पिब॑तम् । सो॒म्यम् । मधु॑ । आ । या॒त॒म् । अ॒श्वि॒ना॒ । आ । ग॒त॒म् । अ॒व॒स्युः । वा॒म् । अ॒हम् । हु॒वे॒ । ध॒त्तम् । रत्ना॑नि । दा॒शुषे॑ ॥
arvāk | ratham | ni | yacchatam | pibatam | somyam | madhu | ā | yātam | aśvinā | ā | gatam | avasyuḥ | vām | aham | huve | dhattam | ratnāni | dāśuṣe
Triṣṭubh/Jagatī mixture (invocatory refrain style)
44
Likely 4 pādas with variable 11/12-syllable cadence; refrain-like second half repeats across verses.
Forward-driving with a settling cadence at “ni yacchatam… pibatam,” then a summoning lift in “ā yātam… ā gatam.”
Creates a felt ‘approach and descent’: first drawing the powers near, then opening the heart to receive their gifts.
- अर्वाक् (arvāk)
- Literal: hither, toward here. Symbolic: turning consciousness inward/upward toward the divine descent
- रथ (ratha)
- Literal: chariot. Symbolic: vehicle of divine movement; organized dynamism of the sadhana
- नि यच्छतम् (ni yacchatam)
- Literal: set down, restrain, bring to rest. Symbolic: stabilize the higher force in the mind-life-body
- सोम्यं मधु (somyaṃ madhu)
- Literal: Soma-honey. Symbolic: Ananda/nectar of delight offered in aspiration
- अश्विना (aśvinā)
- Literal: O Aśvins (the twin horsemen). Symbolic: twin powers of swift help: illumination-in-action and healing harmony
- अवस्युः (avasyuḥ)
- Literal: desirous of help/protection. Symbolic: the soul’s need for saving guidance amid limitation
- रत्नानि (ratnāni)
- Literal: jewels, treasures. Symbolic: inner riches: light, joy, right will, perfected faculties
- दाशुषे (dāśuṣe)
- Literal: to the giver/worshipper. Symbolic: the self-offerer who gives effort, sincerity, and being
Direct āhvāna (invitation) and pāna (drinking) formula in Soma ritual; request for ratna (boons) to the sacrificer.
During Soma offering/invocation moments, especially at transitions (approach of dawn/aid).
Calling the Aśvins to the seat, offering Soma, requesting boons/ratna.
Use as an invocation before meditation or healing-oriented sadhana: invite harmonizing forces, offer gratitude, ask for inner ‘treasures’ (clarity, balance, right movement).
arvāk ‘toward’ (directional). √yam (yacchatam) again ‘to guide/bring/hold’. √pā ‘drink’ (pibatam). somya ‘pertaining to Soma’. madhu ‘sweet’ (PIE *medhu- ‘honey/mead’, cf. English mead). √hū ‘to call’ (huve). √dhā ‘to place’ (dhattam). ratna ‘treasure’ (often spiritualized as inner riches/powers). dāśuṣ- ‘giver’ from √dāś/√daṃś ‘to offer, serve’ (ritual giver → inner self-offerer).
descent of help (ava), Ananda (madhu/Soma sweetness), bestowal of inner riches (ratna)
The Aśvins restore ṛta in the embodied life by correcting imbalance and bringing right functioning.
Truth becomes effective when it can ‘arrive’ and ‘settle’ in the instruments (mind-life-body).
Descent of divine powers into manifestation; transformation of offerings into inner riches.
Proto-Vedāntic/Integral (Aurobindo-Kashyap psychological reading): gods as powers of consciousness.
Dawn-threshold (Aśvin time)
At the dawn of awareness, swift harmonizing forces enter, stabilize, and convert aspiration’s sweetness into enduring capacities.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine chariot-arrival and Soma-drinking: the Aśvins are summoned to ‘set down’ their vehicle and partake of madhu. Innerly, the swift twin forces are asked to establish themselves in the seeker and to pour realizational ‘jewels’ into the offering nature.
- How does the linguistic structure reflect Proto-Indo-European roots?
- madhu is a strong PIE inheritance (*médʰu-), widely attested (Skt madhu, Av maδu-, Gk méthy ‘wine’, Eng mead). The formulaic imperatives (come, drink, bestow) match Indo-European hymnic command-and-gift structures.
- What is the relationship between the Rishi and the Devata here?
- A clear exchange: the rishi offers Soma-madhu and calls the gods to settle near; in return he asks ratnāni for the dāśuṣ (the self that gives). Psychologically, offering (self-giving) becomes the condition for receiving inner powers.
Invite swift harmonizing help; feel the descent of balanced force into breath, nerves, and action.
Anāhata (heart: receptivity) and Ājñā (clear guidance)
Gentle nāḍī-śodhana for 7 rounds, then chant on a calm exhale.
Receptive, luminous practicality—calm readiness for right action.
Before work or decision: chant, then pause in silence imagining the ‘chariot’ settling in the chest and forehead; ask for one concrete inner ‘ratna’ (clarity, courage, harmony) to embody today.
Use standard Rigvedic accenting: preserve udātta on marked syllables, with svarita following; unmarked as anudātta (exact pada-svara requires Śākala recension notation).
Keep a clear lift on invocatory verbs (ā yātam, ā gatam) and a settling tone on ni yacchatam; avoid flattening the refrain.
: final k as a clear stop (ar-vāk), : gemination—yach-cha-tam, : palatal y (so-myam) not ‘so-mee-yam’, : retroflex ṣ (dā-ṣu-ṣe)
Bright, inviting, slightly nasal resonance with steady breath support.
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