Rig Veda 2.39.7: Mandala 2, Sukta 39, Mantra 7
Sukta 2.39
- Rishi
- Gṛtsamada
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
हस्तेव शक्तिमभि संददी नः क्षामेव नः समजतं रजांसि । इमा गिरो अश्विना युष्मयन्तीः क्ष्णोत्रेणेव स्वधितिं सं शिशीतम् ॥
hásteva śaktím abhí saṃ-dadī́ naḥ kṣā́meva naḥ sám ajataṃ rájāṃsi | imā́ gíro aśvinā yuṣma-yántīḥ kṣṇótreṇaiva svadhítim sáṃ śiśītam ||
கையின் போல் எங்களுள் வலிமையைப் பதியுங்கள்; உறுதியான நிலம்போல் எங்கள் ‘ரஜாஂஸி’—எங்கள் வெளிகள்/அந்தரிக்ஷப் பரப்புகள்—ஒழுங்குபடுத்துங்கள். அஷ்வினௌ! உங்களை நோக்கி ஏங்கும் இவ்வுரைகள்—‘க்ஷ்ணோத்ர’ (சாணக்கல்) கொண்டு ‘ஸ்வதிதி’ (கோடரி) கூர்மையாக்குவது போல, இவற்றை ஒன்றாகக் கூர்மையாக்குங்கள்.
Word by Word
- हस्तेऽव
- as (something) in the handNoun + Indeclinableहस्ते: पुं., सप्तमी, एकवचन; इव: अव्ययRole Adhikaraṇa (सप्तमी-आधार) + उपमान (इव)Root हस्त (प्रातिपदिक) + इव (अव्यय)
- शक्तिम्
- a weapon / power (spear-like weapon)Nounस्त्री., द्वितीया, एकवचनRole KarmaRoot शक्ति (प्रातिपदिक)
- अभि
- towards, uponIndeclinable (preverb/preposition)अव्ययRole उपसर्ग (क्रियाविशेषण)Root अभि
- सम्
- together, completelyIndeclinable (preverb)अव्ययRole उपसर्गRoot सम्
- ददी
- (you) have placed/put (together)Verbलिट् (परिप्रास/परफेक्ट), मध्यम? (वेदिक प्रयोग), एकवचन/द्विवचन-रूपसमीप; पद: परस्मैRole KriyāRoot दा (दाने) / दा (दे) with reduplication (दद-)
- नः
- for us / of usPronounषष्ठी/चतुर्थी, बहुवचन (वेदिक: enclitic नः = ‘of us/for us’)Role Sampradāna (for us) / सम्बन्धRoot अस्मद् (सर्वनाम)
- क्षामेव
- as on the earthNoun + Indeclinableक्षामे: स्त्री., सप्तमी, एकवचन; इव: अव्ययRole Adhikaraṇa (सप्तमी-आधार) + उपमानRoot क्षाम्/क्षामा (प्रातिपदिक) + इव (अव्यय)
- नः
- for us / of usPronounषष्ठी/चतुर्थी, बहुवचन (enclitic)Role Sampradāna / सम्बन्धRoot अस्मद्
- समजतम्
- yoke/drive together; bring into order (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole KriyāRoot अज् (अज गतौ/क्षेपे) with उपसर्ग सम्-
- रजांसि
- the regions / spaces / realmsNounनपुं., प्रथमा/द्वितीया, बहुवचनRole Karma (object of ‘समजतम्’)Root रजस् (प्रातिपदिक)
- इमाः
- thesePronoun (demonstrative)स्त्री., प्रथमा, बहुवचनRole Kartā (with ‘गिरः’ as apposition)Root इदम् (सर्वनाम)
- गिरः
- songs / hymnsNounस्त्री., प्रथमा, बहुवचनRole KartāRoot गिर् (प्रातिपदिक)
- अश्विना
- O AśvinsNoun (dual deity name)पुं., सम्बोधन, द्विवचन (Vedic vocative dual)Role SambodhanaRoot अश्विन् (प्रातिपदिक)
- युष्मयन्तीः
- directed to you; seeking youAdjective (participle-like)स्त्री., प्रथमा, बहुवचनRole Kartā-विशेषण (qualifies ‘गिरः’)Root युष्मत् (सर्वनाम-आधार) + यन्त (प्रत्यय) → युष्मयन्त् (कृदन्त-विशेषण)
- क्ष्णोत्रेणेव
- as with a whetstone / sharpening-toolNoun + Indeclinableक्ष्णोत्रेण: नपुं./पुं., तृतीया, एकवचन; इव: अव्ययRole Karaṇa (instrument) + उपमानRoot क्ष्णोत्र (प्रातिपदिक) + इव
- स्वधितिम्
- axeNounस्त्री., द्वितीया, एकवचनRole KarmaRoot स्वधिति (प्रातिपदिक)
- सम्
- fully, togetherIndeclinable (preverb)अव्ययRole उपसर्गRoot सम्
- शिशीतम्
- sharpen (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole KriyāRoot शी (शयने/शीतिकरणे) / शि (तीक्ष्णीकरणे) → शिशी (intensive/reduplicated) + त (past)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolution): हस्ते॑व → हस्ते + इव
- सं॑द॒दी → सम् + ददी
- क्षामे॑व → क्षामे + इव
- सम॑जतं → सम् + अजतम्
- गिरो॑ → गिरः
- युष्म॒यन्ती॒: → युष्मयन्तीः
- क्ष्णोत्रे॑णेव → क्ष्णोत्रेण + इव
- स्वधि॑तिं → स्वधितिम्
- सं शि॑शीतम् → सम् + शिशीतम्. (स्वरचिह्न/उदात्तादि पाठानुसार शब्दरूप वही रखे गए हैं; पदच्छेद में केवल संधि-विच्छेद किया गया है।)
The meaning
Outer meaning
Aśvins are asked to place strength in us like a hand, to set our spaces in order like the earth, and to sharpen our prayers like an axe on a whetstone.
Inner meaning
The Aśvins are invoked as master-craftsmen of the being: they infuse śakti into the will (hand), stabilize the planes of consciousness (earth ordering the spaces/rajāṃsi), and refine speech-thought so it becomes an effective instrument (giraḥ sharpened). The ‘axe’ is the discriminating power that can cut through resistance; the ‘whetstone’ is sustained discipline and repeated contact with truth that makes the mantra precise and luminous.
Universal truth
Spiritual progress needs three perfections: infused strength, stable order in one’s inner world, and sharpened expression/discrimination; inspiration becomes effective only when refined by practice.
Themes
Empowerment, Sharpening of speech, Ordering of consciousness, Cutting through ignorance
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- RV 2.39.1-5, RV 2.40.1-4, RV 2.12
Family tradition
Bhṛgu-Gṛtsamada tradition emphasizing effective brahman: the mantra must be ‘sharpened’ to act.
Significance
The seer presents sādhanā as craftsmanship: divine help and human discipline cooperate to make speech and will effective.
The deity
- Devata
- Aśvinau
- Epithets
- Dasrā (wonder-workers), Nāsatyā (true ones), subhagā (auspicious)
- Related deities
- Indra (illumination-force), Agni (will/fire), Sarasvatī (inspired speech)
Cosmic role
Restorers of right functioning; bring swift adjustments and healing across the ‘spaces’ of existence.
Inner power
The twin harmonizers that install strength without imbalance, and refine aspiration into precise mantric force.
In ritual
Where it is used
Aśvin invocation within Soma rites; also general strengthening prayer before recitation
हस्ते॑व श॒क्तिम॒भि सं॑द॒दी न॒: क्षामे॑व न॒: सम॑जतं॒ रजां॑सि । इ॒मा गिरो॑ अश्विना युष्म॒यन्ती॒: क्ष्णोत्रे॑णेव॒ स्वधि॑तिं॒ सं शि॑शीतम् ॥
हस्ता॑ऽइव । श॒क्तिम् । अ॒भि । स॒न्द॒दी इति॑ स॒म्ऽद॒दी । नः॒ । क्षामा॑ऽइव । नः॒ । सम् । अ॒ज॒त॒म् । रजां॑सि । इ॒माः । गिरः॑ । अ॒श्वि॒ना॒ । यु॒ष्म॒ऽयन्तीः॑ । क्ष्णोत्रे॑णऽइव । स्वऽधि॑तिम् । सम् । शि॒शी॒त॒म् ॥
hastāiva | śaktim | abhi | sandadī itisam-dadī | naḥ | kṣāmāiva | naḥ | sam | ajatam | rajāṃsi | imāḥ | giraḥ | aśv inā | yuṣma-yantīḥ | kṣṇotreṇa-iva | sva-dhitim | sam | śiśītam
44
4 × ~11 syllables
Energetic and constructive; suited to imperatives and formation imagery (hand/earth/whetstone).
Creates a felt sense of ‘setting’ and ‘sharpening’; the cadence supports resolve and clarity.
- हस्तेव (hasteva)
- Literal: like a hand. Symbolic: executive will; capacity to act and place force rightly
- शक्तिम् (śaktim)
- Literal: strength, power. Symbolic: divine energy entering the human instrument
- अभि सन्ददी (abhi saṃdadī)
- Literal: place/fit in, bestow closely. Symbolic: a precise implantation of force; alignment rather than random empowerment
- क्षामेव (kṣāmeva)
- Literal: like the earth/ground. Symbolic: stability; foundation of consciousness
- सम् अजतम् (sam ajatam)
- Literal: set in order, arrange. Symbolic: harmonize the inner worlds/levels; integrate mind-life-body
- रजांसि (rajāṃsi)
- Literal: spaces/regions. Symbolic: planes of being; inner domains of mind, vital, physical
- गिरः (giraḥ)
- Literal: utterances, hymns. Symbolic: mantric speech; thought-forms offered upward
- युष्मयन्तीः (yuṣmayantīḥ)
- Literal: yearning toward you. Symbolic: aspiration that turns speech into invocation
- स्वधितिम् (svadhitim)
- Literal: axe. Symbolic: discriminative power; force that cuts ignorance/resistance
- क्ष्णोत्रेण (kṣṇotreṇa)
- Literal: with a whetstone. Symbolic: discipline, repetition, tapas that sharpens the instrument
Mantra-empowerment verse: asks for infusion of śakti and for the sharpening of speech; suitable for moments emphasizing effective recitation and the cutting away of obstacles.
Morning/dawn; before formal chanting or debate/teaching
Inviting deities to empower and perfect the hymn (stoma) and the chanter’s faculties
Chant before presentations, study, or creative work to stabilize attention and refine speech into clear, decisive expression.
śaktí: from √śak ‘be able’ → capacity/power; inner empowerment. rájas (plural rájāṃsi): ‘spaces/regions’ also ‘luminous expanse’; psychologically, the ranges of mind-life. √śī (śiśītam) ‘sharpen’ → mantra refined to cut through obscurity; svadhíti (axe) symbolizes discriminative force that cleaves ignorance.
Śakti as capacity of the will, Mantra as a cutting instrument of knowledge (discrimination vs. ignorance), Ordering of inner spaces (rajāṃsi) as establishment of ṛta within
‘Ordering the rajāṃsi’ is the establishment of ṛta across the inner planes.
Sharpened giraḥ implies speech aligned to satya—cutting confusion without aggression.
Formation of the inner cosmos: force is installed, worlds are arranged, and the word becomes a tool of manifestation.
Integral Vedic psychology: planes (rajāṃsi) as states of consciousness.
dawn (Aśvin context)
Hand→will; earth→stability; whetstone→tapas; axe→discrimination cutting through obscurity.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘sharpened speech as weapon/tool’: the Aśvins are asked to whet the hymns like an axe, enabling them to cut through obstruction. Psychologically, it is the refinement of mantra into a precise discriminative force, coupled with the infusion of śakti and the ordering of the inner rajāṃsi (fields of consciousness).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śak ‘be able’ is PIE *sekʰ- / *śek- type ability root (cognacy discussions vary, but the ability semantic is widely inherited). Tool metaphors (axe) are common in IE poetics for speech’s cutting power; the optative/imperative duals preserve archaic address to paired deities.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers ‘giraḥ’ already oriented toward the Aśvins (yuṣma-yantīḥ) and asks them to perfect the instrument—speech itself—so that the exchange becomes transformative: divine sharpening makes human utterance an effective means of inner victory.
Invite twin harmonizing forces to install strength, order the inner planes, and refine speech/thought into a precise instrument.
Maṇipūra (strength/will) and Viśuddha (refined speech)
4-4-6 breathing (inhale-hold-exhale) for steadiness; chant on exhale imagining ‘sharpening’ the mind.
Dhāraṇā with empowered will; clarity and steadiness across mind-vital.
Before chanting, set an intention: ‘May my words be true and effective.’ Feel strength enter the hands/solar plexus; feel inner space settle; then chant as if honing a blade—precise consonants, clean vowels.
Vedic accents distributed; keep clarity on śaktím, rजां́si, gíro, yúṣmayantīḥ, svádhitiṃ, śiśītam.
Let imperatives (‘saṃdadī’, ‘sam ajatam’, ‘saṃ śiśītam’) carry a firm but even emphasis; maintain Triṣṭubh stride.
hasteva: pronounce ‘ste’ cluster cleanly, saṃdadī: nasal ‘saṃ’ before d; avoid adding extra vowel, kṣāmeva: kṣ as a single cluster, rajāṃsi: long ā; anusvāra before s, kṣṇotreṇa: careful kṣṇ cluster (kṣ-ṇo), svadhitim: clear dh, short i in -tim, śiśītam: long ī; repeated śi syllables crisp
Clear, steady, and decisive; avoid softness—aim for ‘sharpened’ articulation.
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