Rig Veda Sukta 33
Mandala 4Sukta 3311 Mantras

Sukta 33

Sukta 4.33

Rishi

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

Chandas

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

Himne ini menyeru para R̥bhu—Ṛbhu, Vibhvā, dan Vāja—sebagai tukang ilahi yang, digerakkan oleh ilham yang pantas, menyempurnakan bentuk-bentuk dan melipatgandakan kelimpahan bagi para dewa dan manusia. Ia memuji tutur benar mereka, kepatuhan mereka kepada svadhā (hukum bawaan mereka), serta karya-karya ajaib mereka yang diakui bahkan oleh Tvaṣṭṛ; dan akhirnya memohon agar mereka menegakkan “vasūni” (kekayaan sejati) bagi pelaksana korban pada pemerasan Soma yang ketiga.

Recitation with translationRig Veda 4.33

In this hymn

Addressed to

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

    In 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.

Mantras

Mantra 1

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

Kepada para Rbhu kuutus kata-kataku laksana seorang utusan; aku memuja Lembu kelimpahan yang berkilau putih, yang dibentangkan sebagai hamparan bagi si pencari. Mereka yang digerakkan oleh daya Angin (Vāta), dengan kuda-kuda yang pantas, serta-merta menjadi para pekerja yang melingkungi langit—kuasa tindakan yang berkesan.

Mantra 2

यदारमक्रन्नृभवः पितृभ्यां परिविष्टी वेषणा दंसनाभिः । आदिद्देवानामुप सख्यमायन्धीरासः पुष्टिमवहन्मनायै ॥

Tatkala para Rbhu membentuk yang sesuai bagi Dua Ibu Bapa, tempat duduk yang melingkung dan perhiasan dengan kuasa kemahiran mereka—maka mereka pun mendekati persahabatan para dewa. Para resi yang teguh wawasannya membawa pertambahan dan pemeliharaan bagi kesukaan minda.

Mantra 3

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

Mereka yang menjadikan Dua Ibu Bapa muda kembali, walau terbaring tua seperti tiang yang lusuh—semoga Rbhu itu, Vāja, Vibhvā, dan Ṛbhu, yang dipenuhi daya Indra dan menitis kemanisan, melindungi yajña kami, persembahan tindakan sedar kami.

Mantra 4

यत्संवत्समृभवो गामरक्षन्यत्संवत्समृभवो मा अपिंशन् । यत्संवत्समभरन्भासो अस्यास्ताभिः शमीभिरमृतत्वमाशुः ॥

Kerana selama setahun penuh para Rbhu menjaga Sang Lembu (sinar pengetahuan); kerana selama setahun para Rbhu membentuk dan menyempurnakannya; kerana selama setahun mereka membawa sinar-sinar gemilangnya—dengan amal kemahiran yang benar itu mereka mencapai keabadian.

Mantra 5

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

Yang tertua berkata, “Buatlah dua cawan”; yang muda berkata, “Marilah kita membuat tiga”; yang termuda berkata, “Buatlah empat.” Wahai Rbhu, Tvaṣṭṛ memperkenankan ujaranmu itu—kata pembentukmu yang menggandakan bejana kenikmatan.

Mantra 6

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

Para lelaki perkasa itu mengucapkan Kebenaran; kerana sesungguhnya merekalah yang melakukan kerja itu. Mengikut hukum wujud mereka sendiri, para Rbhu sampai kepada penyempurnaan ini. Tvaṣṭṛ, yang melihat, mengenali—seakan-akan dalam satu hari—empat cawan yang bersinar dengan cahaya.

Mantra 7

द्वादश द्यून्यदगोह्यस्यातिथ्ये रणन्नृभवः ससन्तः । सुक्षेत्राकृण्वन्ननयन्त सिन्धून्धन्वातिष्ठन्नोषधीर्निम्नमापः ॥

Selama dua belas hari, dalam jamuan keramahtamahan Agohya, para Rbhu bersorak gembira sambil mengejar maksud mereka. Mereka menjadikan ladang-ladang subur; mereka memimpin sungai-sungai; mereka menegakkan tumbuh-tumbuhan di tanah kering; mereka menghalakan air ke tempat-tempat rendah—menyusun gerak kehidupan dengan kemahiran yang benar.

Mantra 8

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

Mereka yang membentuk kereta yang teguh, yang terbaik bagi perjalanan insan; dan yang membentuk Lembu yang bergerak dengan segala tenaga dan menanggung segala rupa—semoga para Rbhu itu mengukirkan bagi kami rayi, kepenuhan wujud: kaya kuasa-diri, kaya amal yang benar, dengan tangan-tangan berkemahiran sempurna.

Mantra 9

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

Kerana para dewa menerima karya-karya mereka, tatkala mereka berfikir dengan kehendak dan dengan minda yang tertumpu pada tujuan. Vāja menjadi pelaku-kerja-baik di kalangan para dewa; Ṛbhukṣā bagi Indra, dan Vibhvā bagi Varuṇa—masing-masing mengambil tempatnya sebagai daya yang disempurnakan dalam tertib ilahi.

Mantra 10

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

Mereka yang membuat untuk Indra dua kuasa keemasan itu—yang bersukacita dalam ilham dan nyanyian puji—dan yang menjadikan kuda-kuda terpasang sebaik-baiknya; wahai Rbhu, kurniakanlah kepada kami pertambahan rayi (kekayaan/kemakmuran) dan kelimpahan yang menyara, serta harta keberadaan; peliharalah kesejahteraan kami seperti seorang sahabat.

Mantra 11

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

Kini, dalam gerak hari ini, para dewa telah mencurahkan untukmu kegembiraan minum Soma dan nikmat yang mengangkat; bukan tanpa persahabatan dia yang telah berusaha dan letih dalam pencarian. Maka, wahai Rbhu, letakkanlah pada kami kekayaan yang sejati; dalam perahan ketiga ini, tegakkanlah kepenuhan itu.

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 VedaThey 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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