Rig Veda 4.35.3: Mandala 4, Sukta 35, Mantra 3
Sukta 4.35
- Rishi
- Vāmadeva Gautama
- Devata
- Ṛbhus / Vājas
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
व्यकृणोत चमसं चतुर्धा सखे वि शिक्षेत्यब्रवीत । अथैत वाजा अमृतस्य पन्थां गणं देवानामृभवः सुहस्ताः ॥
vyàkṛṇota camásaṃ catúrdhā sákhé ví śíkṣéty abravīt | áthai ta vājā́ amṛ́tasya pánthāṃ gaṇáṃ devā́nām ṛbhavaḥ suhástāḥ ||
त्यांनी चमस (पात्र) चार भागांत घडविला; आणि एक म्हणाला—“सखे, हे कौशल्य शिक.” मग या वाजांनी अमृताचा पंथ शोधला; सुहस्त ऋभू देवांच्या गणात प्रविष्ट झाले.
Word by Word
- वि
- apart, asunder, forthIndeclinableupasarga (preverb)Root वि- (upasarga)
- अकृणोत
- he made, fashionedVerbलुङ् (aorist), परस्मैपद, 3rd person singularRoot कृ (कर॑णे)
- चमसम्
- cup, beakerNounपुंलिङ्ग, द्वितीया विभक्ति, एकवचनRole KarmaRoot चमस (प्रातिपदिक)
- च
- andIndeclinableconjunctionRoot च (निपात)
- चतुर्धा
- into four parts; fourfoldIndeclinableadverb (manner)Root चतुर् (संख्या-प्रातिपदिक) + धा
- सखे
- O friendNounपुंलिङ्ग, सम्बोधन विभक्ति, एकवचनRole SambodhanaRoot सखि (प्रातिपदिक)
- वि
- apart, distinctlyIndeclinableupasarga (preverb)Root वि- (upasarga)
- शिक्षेत्
- he should learn; let him be trainedVerbविधिलिङ् (optative), परस्मैपद, 3rd person singularRoot शिक्ष् (शिक्षायाम्/अध्ययने)
- इति
- thusIndeclinablequotative particleRoot इति (निपात)
- अब्रवीत्
- he said, spokeVerbलुङ् (aorist), परस्मैपद, 3rd person singularRoot ब्रू (वचने)
- अथ
- then, thereafterIndeclinablediscourse particleRoot अथ (निपात)
- एत
- this (thing)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया विभक्ति, एकवचन (Vedic form of एतत्)Role KarmaRoot एतद् (सर्वनाम-प्रातिपदिक)
- वाजाः
- prizes; strengths; (also) steeds/energiesNounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole KartāRoot वाज (प्रातिपदिक)
- अमृतस्य
- of immortality; of the immortal (nectar/state)Nounनपुंसकलिङ्ग, षष्ठी विभक्ति, एकवचनRole Sambandha (genitive)Root अमृत (प्रातिपदिक)
- पन्थाम्
- path, wayNounपुंलिङ्ग, द्वितीया विभक्ति, एकवचनRole KarmaRoot पथिन्/पन्था (प्रातिपदिक)
- गणम्
- troop, company, hostNounपुंलिङ्ग, द्वितीया विभक्ति, एकवचनRole KarmaRoot गण (प्रातिपदिक)
- देवानाम्
- of the godsNounपुंलिङ्ग, षष्ठी विभक्ति, बहुवचनRole Sambandha (genitive)Root देव (प्रातिपदिक)
- ऋभवः
- the Rbhus (divine artisans)Nounपुंलिङ्ग, प्रथमा विभक्ति, बहुवचनRole KartāRoot ऋभु (प्रातिपदिक)
- सुहस्ताः
- having good hands; skillful-handedAdjectiveपुंलिङ्ग, प्रथमा विभक्ति, बहुवचन (agreeing with ऋभवः)Role Kartā (qualifier)Root सु- + हस्त (प्रातिपदिक)
Sandhi Notes
- Resolved Vedic sandhi/pada-division: व्य॑कृणोत → वि + अकृणोत
- सखे॒ वि → सखे + वि
- शि॒क्षेत्य॑ब्रवीत → शिक्षेत् + इति + अब्रवीत
- अथै॑त → अथ + एत (Vedic form of एतत्). Other words are already in near-pada form. Accent marks in the saṃhitā text are not reproduced in the pada list
The meaning
Outer meaning
They made the chalice fourfold; one said, ‘Friend, learn the skill.’ Then these Vājas found the path of immortality; the Ṛbhus with good hands entered the company of the gods.
Inner meaning
The fourfold formation is not automatic; it is teachable: ‘learn the skill’—a yogic injunction. The Vājas (powers of plenitude/abundance of being) discover the path to immortality (amṛtasya panthāḥ): the movement from perishable formations to the deathless consciousness. When skill becomes stable mastery, the Ṛbhus enter the divine company—meaning our formative faculties become fully godward, acting as instruments of higher nature rather than servants of ignorance.
Universal truth
Immortality is a path of conscious training. Mastery is transmissible and learnable; when our capacities are educated by luminous practice, they join the higher order of consciousness.
Themes
Instruction motif, Ascent to immortality, Divine craftsmanship as yoga, Deva-gaṇa entry
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.1, RV 4.2, RV 4.30, RV 4.33, RV 4.35
Family tradition
Vāmadeva’s vision often includes the motif of ‘entering the gods’—a transition from human limitation to divine functioning through inner realization and right action.
Significance
The verse reads like a concise sādhanā-manual: formation (craft), instruction (learning), discovery (path), and consummation (entry into godhead).
The deity
- Devata
- Ṛbhus / Vājas
- Epithets
- suhastāḥ (good-handed), vājinaḥ (implied: possessors of vāja)
- Related deities
- Indra, Soma, Maruts (as forces that can become vāja when illumined)
Cosmic role
Ṛbhus perfect the instruments; Vājas embody the achieved plenitude that results—together they mark the evolutionary step from skilled formation to immortal status.
Inner power
Trainable mastery that converts energy (vital force) into divine effectiveness; the capacity to ‘enter’ higher consciousness as a stable station.
In ritual
Where it is used
Soma context with Ṛbhu praise; mythic exemplum of their attainment of godhead
व्य॑कृणोत चम॒सं च॑तु॒र्धा सखे॒ वि शि॒क्षेत्य॑ब्रवीत । अथै॑त वाजा अ॒मृत॑स्य॒ पन्थां॑ ग॒णं दे॒वाना॑मृभवः सुहस्ताः ॥
वि । अ॒कृ॒णो॒त॒ । च॒म॒सम् । च॒तुः॒ऽधा । सखे॑ । वि । शि॒क्ष॒ । इति॑ । अ॒ब्र॒वी॒त॒ । अथ॑ । ऐ॒त॒ । वा॒जाः॒ । अ॒मृत॑स्य । पन्था॑म् । ग॒णम् । दे॒वाना॑म् । ऋ॒भ॒वः॒ । सु॒ऽह॒स्ताः॒ ॥
vi | akṛṇota | camasam | catuḥ-dhā | sakhe | vi | śikṣa | iti | abravīta | atha | aita | vājāḥ | amṛtasya | panthām | gaṇam | devānām | ṛbhavaḥ | su-hastāḥ
Triṣṭubh (verification: highly likely for RV 4.35.3)
44
4 × ~11
Didactic and progressive; each pāda advances a step (act → instruction → discovery → attainment).
Creates a sense of guided ascent; supports resolve to train and to cross into a higher poise.
- वि शिक्ष (vi śikṣa)
- Literal: learn, be trained. Symbolic: disciplined inner education—abhyāsa guided by insight
- सखे (sakhe)
- Literal: friend. Symbolic: the soul’s intimate companion: the inner helper, or the aspiring part addressed by the higher faculty
- अमृतस्य पन्थाम् (amṛtasya panthām)
- Literal: path of immortality. Symbolic: the yogic route from ego-bound temporality to deathless awareness
- वाजाः (vājāḥ)
- Literal: vital plenitudes, prizes. Symbolic: powers of fullness: effective energies that, when illumined, become vehicles of divine accomplishment
- गणं देवानाम् (gaṇaṃ devānām)
- Literal: the company/host of the gods. Symbolic: the established higher consciousness where faculties act in harmony with ṛta
- सुहस्ताः (suhastāḥ)
- Literal: good-handed. Symbolic: rightly skilled capacities—action guided by light, not impulse
Didactic-mythic verse: the craft feat becomes a paradigm for initiation; used to align the sacrificer with the ‘path of amṛta’ through skilled inner work
Recited in sequences praising Ṛbhus’ deeds and their right to Soma and divine status
Narration of Ṛbhus’ craft and consequent deification, reinforcing efficacy of skill in the rite
Use as a teaching-mantra for practice: repeat before disciplined work (japa, study, art, seva) to remember that skill is a path to the deathless.
śikṣa from √शिक्ष ‘to learn/discipline’—innerly the training of consciousness in right formation. panthā from PIE *pent(h)- ‘path’ (cf. English path is not cognate; but Greek πόντος originally ‘sea’ differs; still PIE *pent- yields ‘path’ in several branches). amṛta ‘immortal’ (a- + mṛta from √मृ ‘die’). suhasta ‘good hand’ emphasizes craft as spiritual efficacy.
Initiation/learning (śikṣ), Amṛta (immortality as consciousness-state), Rita as right skill leading to divine company
Entry into the gods’ gaṇa implies harmonization with ṛta—right functioning beyond ego.
The ‘path’ implies a true method; satya as fidelity to the practice that leads to stable realization.
Human faculties can be divinized through perfected formation; deification as evolutionary destiny.
Yoga of works and knowledge in Vedic form (Aurobindo): skill + illumination → transformation.
Path = inner progression of consciousness; vessel = capacity; ‘good hands’ = purified action-force.
- What is the primary Vedic 'mythologem' present in this verse?
- Craft as initiation: the miracle of the fourfold cup is paired with a teaching command (‘learn’), leading to discovery of the path to immortality and admission into the gods’ company. Inwardly, disciplined skill in forming the vessel of consciousness leads to amṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- amṛta (a- + √mṛ) parallels Indo-European privative formation (Greek a-/an-). panthā relates to PIE *pent(h)- ‘path’ (cf. Avestan pantā).
- What is the relationship between the Rishi and the Devata here?
- The rishi presents the Ṛbhus not only as recipients of praise but as exemplars of a method: divine attainment comes through learned, exact workmanship—offering the sacrificer a model for inner practice.
‘Learn the skill’: cultivate one precise inner craftsmanship (speech discipline, attention training, emotional refinement).
Steady ascent; apprentice-mind becoming master-mind.
Choose one habit to refine for 21 days. Chant once, then practice 10 minutes of single-point attention; end by feeling ‘entry into the gods’ as a widening above the head and a quiet mastery in the hands.
Rigvedic accenting; emphasize udātta on key action-words (akṛṇota, śikṣa, ait, panthām) per traditional recitation.
Mark the quoted phrase ‘vi śikṣa’ with crisp articulation and a slight rhetorical pause after it.
vy akṛṇota: keep ‘vy’ as a tight consonant cluster (vya), śikṣa: retroflex ṣ; do not soften to ‘shiksa’ without ṣ quality, amṛtasya: ṛ short and clear; avoid ‘amritasya’ with long i, gaṇam: nasal ṇ? here ‘gaṇam’ with retroflex ṇ in Devanagari? (गणम् uses dental n in many recensions; keep a clear n without over-retroflexing unless your śākhā specifies), suhastāḥ: ha-stāḥ with long ā; final ḥ light
Instructional clarity, then uplift at ‘amṛtasya panthām’.
3
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