Rig Veda Sukta 33
Mandala 4Sukta 3311 Mantras

Sukta 33

Sukta 4.33

Rishi

Vāmadeva Gautama (attributed for Mandala 4; hymn to the Rbhus)

Devata

Rbhus (R̥bhus: Ṛbhu, Vibhvā, Vāja) as powers of divine craftsmanship and perfection

Chandas

Triṣṭubh (probable for RV 4.33; verse-level confirmation may vary by recension)

この讃歌は、神的な工匠としての力をもつリブフたち――リブフ、ヴィブヴァー、ヴァージャ――を招請する。彼らは迅速な霊感に突き動かされて形を完成へと磨き上げ、神々と人間のために豊穣を増し広げる。真実を語り、自らの本有の法(svadhā)に従うことが讃えられ、その驚異の業はトヴァシュトリにも認められる。結びに、第三のソーマ搾りの時に、祭主のため「vasūni」(まことの富)を確立するよう願う。

Recitation with translationRig Veda 4.33

Mantras

Mantra 1

प्र ऋभुभ्यो दूतमिव वाचमिष्य उपस्तिरे श्वैतरीं धेनुमीळे । ये वातजूतास्तरणिभिरेवैः परि द्यां सद्यो अपसो बभूवुः ॥

われはリブ(R̥bhu)らに、使者のごとく言葉を遣わす。求める者のために敷きひろげられた、白く輝く豊饒の牝牛をわれは讃えまつる。彼らは風の力に駆られ、迅き駿馬とともに、たちまち天をめぐり包む働き手——成就する行為の力となった。

Mantra 2

यदारमक्रन्नृभवः पितृभ्यां परिविष्टी वेषणा दंसनाभिः । आदिद्देवानामुप सख्यमायन्धीरासः पुष्टिमवहन्मनायै ॥

リブらが二親(父母)のためにふさわしきものを造り、巧みの力によって囲いの座と装いを整えたとき、彼らは神々の友情へと近づいた。確かな洞見をもつ賢者たちは、心の歓びのために増益と養いをもたらした。

Mantra 3

पुनर्ये चक्रुः पितरा युवाना सना यूपेव जरणा शयाना । ते वाजो विभ्वाँ ऋभुरिन्द्रवन्तो मधुप्सरसो नोऽवन्तु यज्ञम् ॥

彼らは、擦り減った柱のように老いて横たわっていた二親を、ふたたび若くした。インドラ(Indra)の力に満ち、甘露を滴らすリブ——ヴァージャ(Vāja)、ヴィブヴァー(Vibhvā)、リブ(Ṛbhu)——が、われらの祭祀(yajña)、すなわち意識ある行為の供えを守護せんことを。

Mantra 4

यत्संवत्समृभवो गामरक्षन्यत्संवत्समृभवो मा अपिंशन् । यत्संवत्समभरन्भासो अस्यास्ताभिः शमीभिरमृतत्वमाशुः ॥

一年のあいだ、リブ(Rbhus)はその牝牛――知の光の牛――を守り、一年のあいだ、それを形づくり完成させ、一年のあいだ、その光り輝く栄光を運び出した。かくのごとき正しき巧みの業によって、彼らは不死(amṛtatva)に到った。

Mantra 5

ज्येष्ठ आह चमसा द्वा करेति कनीयान्त्रीन्कृणवामेत्याह । कनिष्ठ आह चतुरस्करेति त्वष्ट ऋभवस्तत्पनयद्वचो वः ॥

長兄は言った、「杯(camasā)を二つ作れ」。次兄は言った、「三つ作ろう」。末弟は言った、「四つ作れ」。おおリブよ、トヴァシュトリ(Tvaṣṭṛ)は汝らのその言葉――歓喜の器を増し殖やす形成の言(ことば)――を是認した。

Mantra 6

सत्यमूचुर्नर एवा हि चक्रुरनु स्वधामृभवो जग्मुरेताम् । विभ्राजमानाँश्चमसाँ अहेवावेनत्त्वष्टा चतुरो ददृश्वान् ॥

その剛き者たちは真実(satya)を語った。まことに彼らはその業を成し遂げたからである。自らの本性の法(svadhā)に従い、リブたちはこの成就へと到来した。トヴァシュトリ(Tvaṣṭṛ)は見て知り、まるで一日のうちに、光輝く四つの杯(camasā)を認めた。

Mantra 7

द्वादश द्यून्यदगोह्यस्यातिथ्ये रणन्नृभवः ससन्तः । सुक्षेत्राकृण्वन्ननयन्त सिन्धून्धन्वातिष्ठन्नोषधीर्निम्नमापः ॥

アゴーヒヤ(Agohya)のもてなしのもとで、リブ(Rbhus)たちは十二日のあいだ歓び、目標の業を追い求めた。彼らは田を良き地に整え、川々を導き、草木を乾いた地に据え、水を低き所へと向けた――正しき巧み(ṛtaにかなう技)によって、いのちの運行を整序した。

Mantra 8

रथं ये चक्रुः सुवृतं नरेष्ठां ये धेनुं विश्वजुवं विश्वरूपाम् । त आ तक्षन्त्वृभवो रयिं नः स्ववसः स्वपसः सुहस्ताः ॥

よく組まれた車を造り、人の旅路に最もすぐれたものとした者たち、また、あらゆる力で走り、あらゆる姿を帯びる牝牛を造り出した者たち――そのリブ(Rbhus)たちが、われらのためにrayi(富・充溢)を刻み出してくださるように。自らの力に富み、正しき働きに富み、手わざすぐれた者たちよ。

Mantra 9

अपो ह्येषामजुषन्त देवा अभि क्रत्वा मनसा दीध्यानाः । वाजो देवानामभवत्सुकर्मेन्द्रस्य ऋभुक्षा वरुणस्य विभ्वा ॥

神々は彼らの業を受け入れた。彼らが意志(kratu)と心(manas)とをもって目標に向かい、思念を燃やしていたからである。ヴァージャ(Vāja)は神々のうちの善き働き手となり、リブクシャー(Ṛbhukṣā)はインドラ(Indra)のために、ヴィブヴァー(Vibhvā)はヴァルナ(Varuṇa)のために――それぞれが位を得て、神聖なる秩序のうちに成就した力となった。

Mantra 10

ये हरी मेधयोक्था मदन्त इन्द्राय चक्रुः सुयुजा ये अश्वा । ते रायस्पोषं द्रविणान्यस्मे धत्त ऋभवः क्षेमयन्तो न मित्रम् ॥

霊感の知と讃歌に歓喜する、あの二つの褐色の力をインドラのために造り、また馬たちをよく轭して完全に結び合わせた者たちよ――リブ(Rbhus)よ、われらにラーユ(ráyi、福財)の増益と養いの豊穣、そして存在の富を授けよ。友のごとくわれらの安寧を育め。

Mantra 11

इदाह्नः पीतिमुत वो मदं धुर्न ऋते श्रान्तस्य सख्याय देवाः । ते नूनमस्मे ऋभवो वसूनि तृतीये अस्मिन्त्सवने दधात ॥

まさに今日の運行において、神々は汝らのためにソーマの飲みの歓喜と、高く昂ぶる恍惚を注ぎ満たした。求めに労し疲れた者の友情なくしては、これは成らぬ。ゆえにリブよ、この第三のサヴァナ(搾り)において、われらに諸々の財宝を据えよ。

Inside Sukta 33

How it unfolds

  1. Where it opens

    The seer sends his word ‘like a messenger’ to the R̥bhus and praises the bright Cow of abundance, introducing them as swift, wind-driven powers of effective action.

  2. Development

    The hymn unfolds their character: truth-speaking, adherence to svadhā, and their astonishing works—especially the shining cups—so perfect that Tvaṣṭṛ recognizes them.

  3. Climax

    Their workmanship is presented as immediate, radiant accomplishment (the cups ‘seen in a day’), revealing perfection as the fruit of truth and right action.

  4. Where it settles

    The hymn turns to prayer: since Soma-joy is granted in the day’s movement, the R̥bhus are asked to place ‘vasūni’—true riches and plenitudes—within the worshipper at this third pressing.

The deity: R̥bhus

  • In the VedaIn the Rig Veda the R̥bhus are semi-divine master-craftsmen who ‘make’ and ‘perfect’—fashioning radiant forms, renewing what is worn, and producing marvels swiftly, in truth and skill. They are praised for effective action (apas), luminous workmanship, and for works so exact that even Tvaṣṭṛ (the divine fashioner) acknowledges them.
  • Cosmic functionThey represent the cosmic principle of formation and refinement: turning raw potential into perfected manifestation, multiplying plenitude, and restoring vitality—especially in the sacrificial and solar order where right work yields increase.
  • Inner significanceThe R̥bhus symbolize disciplined intelligence and skill (yoga of work): the capacity to remake one’s instruments (mind, speech, senses) into ‘shining vessels,’ align with one’s svadhā, and convert effort into joy, clarity, and abundance.

The seer

  • Vāmadeva GautamaGautama (Vāmadeva) gotra · A major seer of Maṇḍala 4, celebrated for visionary hymns that unite ritual precision with inner (psychological) illumination; associated with inspired speech and the discovery of divine powers through tapas and insight.

Famous verses

प्र ऋभुभ्यो दूतमिव वाचमिष्य उपस्तिरे श्वैतरीं धेनुमीळे । ये वातजूतास्तरणिभिरेवैः परि द्यां सद्यो अपसो बभूवुः ॥
Verse 4.33.1Sets the invocation’s tone: inspired speech is dispatched to the R̥bhus, and their swift, wind-driven effective action is linked to cosmic encompassing of heaven and abundance imagery (the bright cow).Read verse 4.33.1 →
satyam ūcur… anu svadhām
Verse 4.33.6A doctrinal center: the R̥bhus ‘spoke Truth’ and ‘did the work,’ following svadhā; the verse highlights their radiant craftsmanship acknowledged by Tvaṣṭṛ, emblematic of perfected ritual and perfected being.Read verse 4.33.6 →
tṛtīye asmin savane dadhāta
Verse 4.33.11Concluding petition and ritual placement: connects Soma gladness with the friendship of the laboring seeker and asks the R̥bhus to establish ‘vasūni’ specifically in the third pressing—clear liturgical application.Read verse 4.33.11 →

Attributes of the deity

  • Divine craftsmanship and perfection
  • Truth-speaking and right execution of work (satyam + apas)
  • Swift, wind-driven inspiration (vātajūta)
  • Luminous transformation and renewal
  • Multiplication of abundance (cow/wealth imagery)
  • Association with Soma and the third pressing
  • Recognized by Tvaṣṭṛ as consummate makers

Also by this seer

  • Rig Veda Mandala 4 (many hymns attributed to Vāmadeva)
  • Hymns to Indra, Agni, Soma, the Aśvins, and the R̥bhus within the Vāmadeva collection
  • Vāmadeva is also remembered in later Vedic/Upaniṣadic tradition (e.g., the ‘Vāmadeva-vidyā’ motif of realized identity)

The rite, step by step

  • Prepare the Soma-pressing space and kindle/steady the sacred fires (Agni as ritual support).
  • At the appropriate Soma pressing, invite the R̥bhus with praise of their apas (effective works) and svadhā (innate law).
  • Recite the hymn with attention to ‘truth’ (satyam) and craftsmanship imagery—cups, radiance, abundance-cow—aligning the rite with precision.
  • Offer Soma and associated oblations while petitioning for ‘vasūni’ (true riches) and for the rite to be ‘well-made’ (free of flaw).
  • Conclude by affirming friendship with the laboring seeker (śrānta) and requesting the R̥bhus to establish plenitude in the sacrificer and community.

Offerings

  • Soma libations (especially at the third pressing)
  • Ghee/clarified butter into the fire
  • Ritual praise (stotra/śastra as offering of speech)

Frequently Asked Questions

The R̥bhus are a triad—Ṛbhu, Vibhvā, and Vāja—praised as divine craftsmen who perfect and renew forms. In this hymn they stand for flawless skill, truth in action, and the power to multiply abundance.

Tvaṣṭṛ is the divine fashioner. The hymn says he recognizes the R̥bhus’ work—shining cups—showing that their craftsmanship is so perfect it is acknowledged by the cosmic artisan himself, a model for a well-made sacrifice.

A Soma sacrifice has three main pressings in a day. The hymn’s final verse asks the R̥bhus to place ‘vasūni’ (true riches) in the worshipper specifically at the third pressing, linking the praise to a clear ritual moment.

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