Rig Veda 4.33.9: Mandala 4, Sukta 33, Mantra 9
Sukta 4.33
- Rishi
- Vāmadeva Gautama
- Devata
- Rbhus
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
अपो ह्येषामजुषन्त देवा अभि क्रत्वा मनसा दीध्यानाः । वाजो देवानामभवत्सुकर्मेन्द्रस्य ऋभुक्षा वरुणस्य विभ्वा ॥
ápo hí eṣām ájuṣanta devā́ abhí kratvā́ mánasā dīdhyā́nāḥ | vā́jo devā́nām abhavat su-kármेंद्रásya ṛbhukṣā́ váruṇasya víbhvā ||
देव लोगों ने उनका काम पसंद किया। वो लोग अपने मन से यह काम करते थे, पूरा ध्यान लगाके। फिर वो देव लोगों में अच्छे काम करने वाले बन गए। इंद्र के लिए रिभुक्ष, वरुण के लिए विभ्व, सब अपना-अपना काम संभालने लगे।
Word by Word
- अपः
- watersNounस्त्रीलिङ्ग; द्वितीया; बहुवचनRole कर्मRoot अप् (प्रातिपदिक)
- हि
- for/indeedIndeclinableअव्ययRoot हि (निपात)
- एषाम्
- of these (of them)Pronounषष्ठी; बहुवचन (सर्वलिङ्ग)Role सम्बन्धRoot एतद् (सर्वनाम-प्रातिपदिक)
- अजुषन्त
- they accepted/favoredVerbलुङ् (अorist); प्रथमपुरुष; बहुवचन; परस्मैपदRole क्रियाRoot जुष् (धातु)
- देवाः
- the godsNounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot देव (प्रातिपदिक)
- अभि
- towards/untoIndeclinableअव्ययRoot अभि (उपसर्ग/अव्यय)
- क्रत्वा
- with resolve/with power of willNounपुंलिङ्ग; तृतीया; एकवचनRole करणRoot क्रतु (प्रातिपदिक)
- मनसा
- with mindNounनपुंसकलिङ्ग; तृतीया; एकवचनRole करणRoot मनस् (प्रातिपदिक)
- दीध्यानाः
- meditating, intent in thoughtVerbवर्तमान कृदन्त (शानच्), आत्मनेपदी; पुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (विशेषण/सहक्रिया)Root धी (धातु) + यान (शानच्)
- वाजः
- prize/strength (victory-booty)Nounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot वाज (प्रातिपदिक)
- देवानाम्
- of the godsNounपुंलिङ्ग; षष्ठी; बहुवचनRole सम्बन्धRoot देव (प्रातिपदिक)
- अभवत्
- became/wasVerbलुङ् (अorist); प्रथमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot भू (धातु)
- सुकर्म
- in good work / in good deedAdjectiveनपुंसकलिङ्ग; सप्तमी; एकवचन (अधिकारण) — ‘सुकर्मणि’ (पदपाठ-रूप) का संहितारूपRole अधिकरणRoot सु- + कर्मन् (प्रातिपदिक)
- इन्द्रस्य
- of IndraNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्धRoot इन्द्र (प्रातिपदिक)
- ऋभुक्षा
- Rbhukṣan (name of an Ṛbhu)Nounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (सम्बोधन/नाम-उल्लेख)Root ऋभुक्षन् (प्रातिपदिक; ऋभु-सम्बद्ध नाम)
- वरुणस्य
- of VaruṇaNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्धRoot वरुण (प्रातिपदिक)
- विभ्वा
- Vibhvan (name of an Ṛbhu)Nounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (सम्बोधन/नाम-उल्लेख)Root विभ्वन् (प्रातिपदिक; ‘विभु/विभ्व’ = all-pervading, mighty)
Sandhi Notes
- संहिता-पाठ: अपो ह्येषामजुषन्त = अपः + हि + एषाम् + अजुषन्त। देवानामभवत्सुकर्मेन्द्रस्य = देवानाम् + अभवत् + सुकर्म(=सुकर्मणि, पदपाठ) + इन्द्रस्य।
- ‘अभि’ उपसर्ग/अव्यय रूप में स्वतंत्र है।
The meaning
Outer meaning
The gods accepted the Rbhus’ works as they contemplated with will and mind toward the goal. Vāja became the good-worker among the gods; Ṛbhukṣā took his place for Indra, and Vibhvā for Varuṇa.
Inner meaning
When aspiration is guided by kratu (decisive will) and manas (conscious mind) fixed on the aim, the higher powers ‘accept’ the inner works—meaning the transformation becomes compatible with the divine order. The three Rbhus represent differentiated perfections: Vāja as the power of effective accomplishment (sukarma) in the divine economy; Ṛbhukṣā as the perfected formative force allied to Indra’s illumination; Vibhvā as the all-pervading, law-keeping formation allied to Varuṇa’s vastness and truth-law. The verse maps how inner capacities take their rightful stations in consciousness.
Universal truth
Real spiritual work is validated by the higher order when will, mind, and aim are unified; then distinct powers of accomplishment, illumination, and lawfulness establish themselves as stable functions in the being.
Themes
acceptance by gods, meditative craftsmanship, integration into divine order, Indra-Varuṇa polarity (force and law)
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.33.8, RV 4.33.10, RV 4.34.1
Family tradition
In Vāmadeva’s Rbhu hymns, the seer stresses that divine perfection is operational—accepted works and established functions within the cosmic order.
Significance
He articulates a psychology of realization: right will + right mind + right aim yields divine sanction and stable powers.
The deity
- Devata
- Rbhus (with stations in Indra and Varuṇa)
- Epithets
- sukarmā (good-worker), vibhvā (all-pervading), ṛbhukṣā (master of skill/abundance)
- Related deities
- Indra, Varuṇa
Cosmic role
They distribute perfected capacities among the gods—specialized functions within the ṛta.
Inner power
Differentiation of yogic siddhis: accomplishment (Vāja), illumined formation (Ṛbhukṣā), law-abiding vast formation (Vibhvā).
In ritual
Where it is used
Soma-yajña praise confirming the Rbhus’ accepted works
अपो॒ ह्ये॑षा॒मजु॑षन्त दे॒वा अ॒भि क्रत्वा॒ मन॑सा॒ दीध्या॑नाः । वाजो॑ दे॒वाना॑मभवत्सु॒कर्मेन्द्र॑स्य ऋभु॒क्षा वरु॑णस्य॒ विभ्वा॑ ॥
अपः॑ । हि । ए॒षा॒म् । अजु॑षन्त । दे॒वाः । अ॒भि । क्रत्वा॑ । मन॑सा । दीध्या॑नाः । वाजः॑ । दे॒वाना॑म् । अ॒भ॒व॒त् । सु॒ऽकर्मा॑ । इन्द्र॑स्य । ऋ॒भु॒क्षाः । वरु॑णस्य । विऽभ्वा॑ ॥
apaḥ | hi | eṣām | ajuṣanta | devāḥ | abhi | kratvā | manasā | dīdhyānāḥ | vājaḥ | devānām | abhavat | su-karmā | indrasya | ṛbhukṣāḥ | varuṇasya | vi-bhvā
11
4 × ~11 syllables
Balanced and explanatory; a ‘settling’ rhythm suitable for stating placements and functions.
Clarifies intention; supports mental organization and resolve toward the goal.
- अपः (apaḥ)
- Literal: works, acts. Symbolic: inner operations of transformation; yogic labor
- अजुषन्त (ajuṣanta)
- Literal: accepted, approved. Symbolic: becomes consonant with the divine; inner confirmation
- क्रत्वा (kratvā)
- Literal: by will, resolve. Symbolic: decisive aspiration; soul-intent
- मनसा (manasā)
- Literal: by mind. Symbolic: conscious coordination; attentive thought
- दीध्यानाः (dīdhyānāḥ)
- Literal: meditating, pondering. Symbolic: concentrated inner seeing; dhyāna-like focus
- वाजः (vājaḥ)
- Literal: strength, prize. Symbolic: power of accomplished result; victorious energy
- सु-कर्मा (su-karmā)
- Literal: good-worker. Symbolic: right execution; effective divine action
- इन्द्रस्य (indrasya)
- Literal: of Indra. Symbolic: of the illumined mind-force
- वरुणस्य (varuṇasya)
- Literal: of Varuṇa. Symbolic: of vast truth-law; inner ethical vastness
Affirms divine acceptance (ajuṣanta) of perfected works; used to invoke sanction of the gods upon the sacrificer’s disciplined action and meditation.
During invocations/stotras to artisan deities in Soma context
Recitation affirming divine acceptance; aligning sacrificer with ṛta
Chant before disciplined practice to align will (kratu) and mind (manas) with a single aim; use as affirmation of ‘right work’.
krátu- 'resolve, will' from √kr (to do/make) with specialized sense of effective intention. dīdhyāná- intensive from √dhī/√dhyai 'to think/meditate'. su-kárman 'good work' (su + karman). Varuṇa from √vṛ 'to cover/encompass' often linked with cosmic binding law; Indra from √ind 'to kindle/strengthen' (etymology debated).
kratu (will) + manas (mind) as twin instruments of realization, divine sanction of right work
Acceptance by the gods signifies conformity to ṛta—works that uphold order.
Varuṇa linkage highlights truth-law as the standard for perfected formation.
Functional differentiation in the cosmos: powers take their stations to sustain the world-order.
Integral Yoga hermeneutic: inner faculties become ‘gods’ when perfected and rightly stationed.
‘Works’ are inner movements; ‘acceptance’ is the felt harmony when actions spring from unified will and clear mind.
- What is the primary Vedic 'mythologem' present in this verse?
- Divine ratification: the gods accept the Rbhus’ works because these are done with concentrated will and mind. Mythically, craftsmen are admitted into divine functions; psychologically, when will (kratu) and mind (manas) are aligned in contemplation, the inner works become acceptable to the higher powers and take their place in the ordered cosmos (Varuṇa) and victorious force (Indra).
- How does the linguistic structure reflect Proto-Indo-European roots?
- manas is from PIE *men- 'to think' (English mind). The prominence of *men- vocabulary in sacral contexts is pan-Indo-European, supporting the archaic linkage of cognition with ritual efficacy.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames the Rbhus as those whose works the gods 'enjoy'—a paradigm for the sacrificer. He implies: let my works too be done with kratu and manas so they become acceptable and integrated into the divine economy of force (Indra) and law (Varuṇa).
One-pointedness: unify kratu and manas; inwardly ask, ‘Is this work accepted by the higher truth in me?’
ajna
equal breathing (sama-vṛtti) 4-4 for 3–5 minutes
Quietly vigilant, goal-oriented contemplation.
After chanting, write a single clear aim for the day; perform one ‘sukarma’ action with full attention and truthfulness (Varuṇa-quality).
Observe udātta peaks especially on key agents (devāḥ, vājaḥ, indrasya, varuṇasya).
Keep compounds clear: sukarmā (su-karmā), dīdhyānāḥ with sustained long ā.
ajuṣanta: soft ‘ju’, not ‘zhu’, dīdhyānāḥ: aspirate dhy (dhyā), don’t split into di-dhi, ṛbhukṣā: maintain kṣ conjunct, varuṇasya: retroflex ṇ
Even, contemplative, with crisp consonants on names.
9
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