Sukta 110
Sukta 1.110
Ṛbhavaḥ (primary); verse frames sacrificial craft and satisfaction of the artisan-deities
Jagatī (probable; longer cadence typical of Ṛbhu hymns)
ຄຳສັບນີ້ສະຫນອງພະຣືພຸວຸ, ອ້າຍຜູ້ເປັນຊ່າງສະຫາດທາງສະຫວັນ, ສັນລະເສີນພະລັງຂອງພວກພະອົງໃນການປັບປຸງ, ວັດແທກ, ແລະ ສ້າງວຽກບູຊາໃຫ້ສົມບູນເປັນຂອງຖວານທີ່ຫວານ. ຜ່ານຮູບພາບຂອງພາຊະນະທີ່ສ້າງຂຶ້ນ, ພື້ນທີ່ທີ່ວັດແທກ, ແລະ ຄວາມພໍໃຈທີ່ສວາຫາ, ມັນຂໍໃຫ້ພະຣືພຸວຸ (ແລະ ອິນທຣະໃນຖານະຣືພຸມານ) ປະທານຂອງຂວັນທີ່ສະຫວ່າງ, ຊື່ສຽງ, ແລະ ຄວາມອຸດົມສົມບູນ. ພາກສະຫຼຸບຂະຫຍາຍພອນໄປສູ່ຄວາມສາມັກຄີຂອງຈັກກະວານ, ມິຕຣະ-ວະຣຸນະ, ອະທິຕິ, ສິນທຸ, ປະຖິວິ, ແລະ ທະຫາວັດຖະ, ເພື່ອໃຫ້ການບູຊານີ້ໄດ້ຮັບການສະຫນັບສະຫນູນຢ່າງສາກົນ.
Mantras
Mantra 1
ततं मे अपस्तदु तायते पुनः स्वादिष्ठा धीतिरुचथाय शस्यते । अयं समुद्र इह विश्वदेव्यः स्वाहाकृतस्य समु तृप्णुत ऋभवः ॥
ວຽກທີ່ຂ້າພະເຈົ້າໄດ້ຂະຫຍາຍອອກ, ສິ່ງນີ້ແມ່ນຖືກຂະຫຍາຍອອກຊ້ຳໆ; ຄວາມຄິດທີ່ມີການດົນຕີທີ່ຫວານທີ່ສຸດຖືກປະກາດເພື່ອບົດສະຫວັນ. ນີ້ແມ່ນມະຫາສະມຸດໃນທົ່ງນາທີ່ສັກສິດທັງໝົດ; ໂອ ຣິພູ, ຈົ່ງພໍໃຈຢ່າງເດັດຂາດກັບສິ່ງທີ່ຖືກຖວາຍພ້ອມກັບສຽງຣ້ອຍສະຫວາດ.
Mantra 2
आभोगयं प्र यदिच्छन्त ऐतनापाकाः प्राञ्चो मम के चिदापयः । सौधन्वनासश्चरितस्य भूमनागच्छत सवितुर्दाशुषो गृहम् ॥
ຊອກຫາຄວາມເພີດເພາະຢ່າງກວ້າງຂວາງແລະຄວາມສົມບູນ, ຜູ້ທີ່ຍັງບໍ່ທັນເທົ່າໄດ້ເດີນໜ້າໄປ; ນ້ຳບາງສ່ວນຂອງຂ້າພະເຈົ້າກໍໄຫຼອອກໄປ. ຈາກນັ້ນ ສະອດທັນວນາສ, ໂດຍຄວາມຍິ່ງໃຫຍ່ຂອງການເດີນທາງທີ່ສຳເລັດ, ໄດ້ມາຮອດເຮືອນຂອງສະວິຕາ, ຜູ້ປະທານ, ຜູ້ຮັບເອົາການຖວາຍ.
Mantra 3
तत्सविता वोऽमृतत्वमासुवदगोह्यं यच्छ्रवयन्त ऐतन । त्यं चिच्चमसमसुरस्य भक्षणमेकं सन्तमकृणुता चतुर्वयम् ॥
ສະວິຕານັ້ນໄດ້ມອບຄວາມເປັນອະມະຕະໃຫ້ທ່ານ, ສິ່ງທີ່ເຊື່ອງຊ້ອນ, ເມື່ອທ່ານໄດ້ອອກໄປເພື່ອເຮັດໃຫ້ການຟັງຄວາມຈິງປາກົດ. ແມ່ນແຕ່ຈອກດື່ມດຽວນັ້ນ, ເຄື່ອງປະທານຂອງອະສຸຣະ, ທ່ານໄດ້ປັບເປັນຮູບສີ່ຊັ້ນ.
Mantra 4
विष्ट्वी शमी तरणित्वेन वाघतो मर्तासः सन्तो अमृतत्वमानशुः । सौधन्वना ऋभवः सूरचक्षसः संवत्सरे समपृच्यन्त धीतिभिः ॥
ຍ້ອນໄດ້ພົບບ່ອນພັກຜ່ອນທີ່ຖືກຕ້ອງແລະໂດຍພະລັງແຫ່ງການຂ້າມຜ່ານ, ນັກຮ້ອງ, ເຖິງແມ່ນມະນຸດ, ກໍໄດ້ບັນລຸຄວາມເປັນອະມະຕະ. ຣິພູສະອດທັນວນາສ, ຜູ້ມີຕາຄືດວງຕາເວັນ, ໃນວົງຈອນຂອງປີໄດ້ຮ່ວມເປັນໜຶ່ງຢ່າງສົມບູນກັບຄວາມສະຫວ່າງສະໄຂອົງຄວາມຄິດຂອງເຂົາເຈົ້າ.
Mantra 5
क्षेत्रमिव वि ममुस्तेजनेनँ एकं पात्रमृभवो जेहमानम् । उपस्तुता उपमं नाधमाना अमर्त्येषु श्रव इच्छमानाः ॥
ຄືກັບການວັດແທນທົ່ງນາ, ເຂົາເຈົ້າໄດ້ວັດແທນດ້ວຍເຊືອກວັດແທນເຄື່ອງປະທານທີ່ສັ່ນຄົນນັ້ນ. ເມື່ອຖືກສວຍສົດ, ພະຍາຍາມບັນລຸຄວາມຄ້າຍຄືທີ່ສູງສົ່ງ, ເຂົາເຈົ້າປາຖະໜາຄວາມລຶງລັບທີ່ບໍ່ສູນຫາຍໃນບັນດາອະມະຕະ.
Mantra 6
आ मनीषामन्तरिक्षस्य नृभ्यः स्रुचेव घृतं जुहवाम विद्मना । तरणित्वा ये पितुरस्य सश्चिर ऋभवो वाजमरुहन्दिवो रजः ॥
ພວກເຮົາຖວາຍ, ໂດຍຄວາມຮູ້, ຄວາມອຸດົມສົມບູນທີ່ຈະແຈ້ງຄືນ້ຳມັນເນີຍໃນບ່ວງຕັກ, ໃຫ້ແກ່ພະລັງຂອງມະນຸດໃນທ້ອງຟ້າກາງ, ຄວາມຄິດທີ່ມີການດົນຕີຂອງພວກເຮົາ. ບັນດາຣິພູຜູ້ທີ່ຍຶດໝັ້ນກັບພະບິດາໂດຍພະລັງແຫ່ງການຂ້າມຜ່ານ, ໄດ້ຂຶ້ນສູ່ວາຊາແລະລຸງຂຶ້ນສູ່ອານຸສັກທີ່ສະຫວ່າງສະຫວ່າງຂອງສະຫວັນ.
Mantra 7
ऋभुर्न इन्द्रः शवसा नवीयानृभुर्वाजेभिर्वसुभिर्वसुर्ददिः । युष्माकं देवा अवसाहनि प्रियेऽभि तिष्ठेम पृत्सुतीरसुन्वताम् ॥
ຂໍໃຫ້ຣິພູເປັນອິນທະຣະສຳລັບພວກເຮົາ, ໃໝ່ກວ່າໃນພະລັງ; ຂໍໃຫ້ຣິພູ, ໂດຍຄວາມສົມບູນແລະຄວາມຮັ່ງມີ, ມອບສົມບັດທີ່ແທ້ຈິງໃຫ້ພວກເຮົາ. ໂອ ບັນດາທິວັດ, ໂດຍການຊ່ວຍເຫຼືອຂອງທ່ານໃນວັນຮົບທີ່ເປັນທີ່ຮັກ, ຂໍໃຫ້ພວກເຮົາຍືນຢູ່ເໜືອການຈູ່ຮົບຂອງຜູ້ທີ່ບໍ່ຄົ້ນຊົມາ.
Mantra 8
निश्चर्मण ऋभवो गामपिंशत सं वत्सेनासृजता मातरं पुनः । सौधन्वनासः स्वपस्यया नरो जिव्री युवाना पितराकृणोतन ॥
ຈາກໜັງສັດ, ບັນດາຣິພູໄດ້ປັບແຕ່ງໂຕນົວ; ຮ່ວມກັບລູກລູກຊ້າງອີກ, ເຂົາເຈົ້າໄດ້ຟື້ນຟູມານັ້ນອີກເທື່ອໜຶ່ງ. ໂອ ສະອດທັນວນາສ, ໂດຍວຽກຝີມືທີ່ສົມບູນຂອງທ່ານ, ທ່ານໄດ້ເຮັດໃຫ້ບິດາມານາທັງສອງໜ້າກັບເປັນຊາວໜຸ່ມ, ຈິວຣີ ແລະ ອີກຜູ້ໜຶ່ງ.
Mantra 9
वाजेभिर्नो वाजसातावविड्ढ्यृभुमाँ इन्द्र चित्रमा दर्षि राधः । तन्नो मित्रो वरुणो मामहन्तामदितिः सिन्धुः पृथिवी उत द्यौः ॥
ດ້ວຍພະລັງແຫ່ງຄວາມສົມບູນ, ໃນການຊະນະຄວາມສົມບູນ, ຈົ່ງຊ່ວຍເຫຼືອພວກເຮົາ; ໂອ ອິນທະຣະຜູ້ຮັ່ງມີດ້ວຍພະລັງຣິພູ, ຈົ່ງສະແດງຂອງຂວັນທີ່ສະຫວ່າງໃຫ້ພວກເຮົາ. ຂໍໃຫ້ມິຕະ ແລະ ວະຣຸນະສະເໝີພາກັນສຳລັບພວກເຮົາ, ອະທິຕິ, ແມ່ນ້ຳແຫ່ງການດຳລົງຊີວິດ, ໂລກ ແລະ ສະຫວັນນັ້ນນຳ້.
Inside Sukta 110
How it unfolds
- Where it opens
The poet presents the sacrificial work as repeatedly extended and refined, and offers the ‘sweetest’ inspired thought for proclamation.
- Development
Craft imagery intensifies: the Ṛbhus’ measuring, shaping, and striving for the supreme likeness becomes a paradigm of how ritual gains immortal fame.
- Climax
The hymn’s pivotal request: the Ṛbhus are urged to be fully satisfied by the svāhā-made offering—signaling ritual completion and efficacy.
- Where it settles
It closes with a broad benediction: Indra (as ṛbhumān) is asked to reveal a radiant gift, and the cosmic powers (Mitra-Varuṇa, Aditi, Sindhu, Earth, Heaven) are invoked to magnify it.
The deity: Ṛbhavaḥ
- In the VedaThe Ṛbhus are celebrated as wondrous artisan-deities—skillful, youthful, and praiseworthy—who by inspired workmanship fashion and refine sacred implements, renew what is old, and win a place among the immortals.
- Cosmic functionThey represent the cosmic principle of perfected formation: measuring, shaping, and re-making forms so that order (ṛta) becomes effective in ritual and in the world’s renewal.
- Inner significanceThey signify disciplined intelligence and creative mastery—turning raw impulse into well-made offering, and ordinary action into luminous, ‘immortal’ merit through precision, patience, and right measure.
The seer
- Traditionally linked to the Ṛbhu-praise (Ṛbhukṣaṇa/Ṛbhu) poetic stream; specific seer uncertain for RV 1.110Composing craft-centered hymns that exalt the Ṛbhus as models of perfected skill (ṛbhutva) transforming the sacrifice into immortal glory.
Famous verses
svāhākṛtasya sam u tṛpṇuta ṛbhavaḥ
क्षेत्रमिव वि ममुस्तेजनेनँ एकं पात्रमृभवो जेहमानम् । उपस्तुता उपमं नाधमाना अमर्त्येषु श्रव इच्छमानाः ॥वाजेभिर्नो वाजसातावविड्ढ्यृभुमाँ इन्द्र चित्रमा दर्षि राधः । तन्नो मित्रो वरुणो मामहन्तामदितिः सिन्धुः पृथिवी उत द्यौः ॥Attributes of the deity
- Divine craftsmanship and technical mastery
- Measuring and proportion (tejana imagery)
- Renewal/re-fashioning (making old new)
- Bestowers of fame (śravas) and prosperity (vāja)
- Satisfaction through rightly offered svāhā
- Allied with Indra as ṛbhumān (Ribhu-empowered)
Also by this seer
- Associated with the broader cluster of early Rigvedic Ṛbhu hymns emphasizing divine craftsmanship and the ‘making new’ motif (notably within Mandala 1).
- Contributes to the Rigvedic theme of ritual as a work of art: precise, measured, and capable of yielding amṛta-like fame and vitality.
The rite, step by step
- Prepare the altar-space and implements with attention to measure and order (symbolic ‘measuring out the field’).
- Kindle Agni and establish the offering-flow; recite Ṛbhu verses as consecratory praise of skill and correctness.
- Offer oblations with the svāhā-call, explicitly inviting the Ṛbhus to ‘be satisfied’ with the well-made offering.
- If Soma is present, accompany pressing/offerings with Ṛbhu praise to ‘renew’ strength and secure vāja (plenitude).
- Conclude with petitions for radiant gifts and communal well-being, extending the blessing to supporting deities (Mitra-Varuṇa, Aditi, etc.).
Offerings
- Ghee/clarified butter oblations (āhuti) with svāhā
- Soma (where applicable)
- Sacrificial food portions (havis)
- Praise-hymn as an offering (stoma/uktha)
Frequently Asked Questions
The Ṛbhus are divine artisan-deities praised for extraordinary skill—measuring, shaping, and renewing sacred forms. In this hymn they are invited to accept the offering and bless the sacrificer with prosperity and fame.
The imagery teaches that the sacrifice must be made with right measure and precision. The Ṛbhus’ craftsmanship becomes a symbol for perfecting the ritual so it can yield lasting, ‘immortal’ results.
Svāhā marks the oblation as properly offered into the fire. The hymn explicitly asks the Ṛbhus to be fully satisfied with what is ‘svāhā-made,’ meaning correctly consecrated and ritually complete.
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