Rig Veda 3.60.2: Mandala 3, Sukta 60, Mantra 2
Sukta 3.60
- Rishi
- Viśvāmitra Gāthina
- Devata
- Ṛbhus
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Vira (heroism)
याभिः शचीभिश्चमसाँ अपिंशत यया धिया गामरिणीत चर्मणः । येन हरी मनसा निरतक्षत तेन देवत्वमृभवः समानश ॥
yā́bhiḥ śácībhiś camasā́ṃ apiṃśata yayā́ dhiyā́ gā́m ariṇīta cármaṇaḥ | yéna hárī mánasā nír-atakṣata téna devatvám ṛbhavaḥ sám ānaśa ||
Tymi władczymi mocami ukształtowali kielichy; tą wizją stworzyli Krowę ze skóry. Tym, czym umysłem uformowali dwa jasne rumaki, tym Ribhusowie osiągnęli boskość.
Word by Word
- याभिः
- by which (f.)Pronounस्त्रीलिङ्ग, तृतीया विभक्ति, बहुवचनRole करणRoot यद् (सर्वनाम-प्रातिपदिक) → या-
- शचीभिः
- with powers/skillsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole करणRoot शची- (प्रातिपदिक)
- चमसान्
- cups (soma-cups)Nounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot चमस- (प्रातिपदिक)
- अपिंशत
- he/they fashioned, carvedVerbलङ् (अनद्यतनभूत), परस्मैपद, प्रथमपुरुष, एकवचनRole (क्रिया)Root पिश् (पिंशति)
- यया
- by whichPronounस्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot यद् (सर्वनाम) → या-
- धिया
- by insight/thoughtNounस्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot धी- (प्रातिपदिक)
- गाम्
- the cowNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot गो- (प्रातिपदिक)
- अरिणीत
- he/they set in motion, broughtVerbलङ् (अनद्यतनभूत), परस्मैपद, प्रथमपुरुष, एकवचनRole (क्रिया)Root ऋ (रीणाति/अरिणात्)
- चर्मणः
- of the hide/skinNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root चर्मन्- (प्रातिपदिक)
- येन
- by whichPronounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot यद् (सर्वनाम) → य-
- हरी
- the two bay steedsNounपुंलिङ्ग, द्वितीया, द्विवचनRole कर्मRoot हरि- (प्रातिपदिक)
- मनसा
- with the mindNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot मनस्- (प्रातिपदिक)
- निरतक्षत
- they hewed/constructedVerbलङ् (अनद्यतनभूत), परस्मैपद, प्रथमपुरुष, बहुवचनRole (क्रिया)Root तक्ष् (तक्षति)
- तेन
- by thatPronounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot तद् (सर्वनाम)
- देवत्वम्
- godhood, divinityNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot देवत्व- (प्रातिपदिक; देव + त्व)
- ऋभवः
- the ṚbhusNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot ऋभु- (प्रातिपदिक)
- समानश
- equal, alikeAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (वैदिक रूप: समानश् = समानाः)Role कर्तृ-विशेषणRoot समान- (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (वैदिक संधि-विच्छेद): याभिः शचीभिः चमसान् अपिंशत | यया धिया गाम् अरिणीत चर्मणः | येन हरी मनसा निर्-अतक्षत | तेन देवत्वम् ऋभवः समानश् || 1) शची॑भिश्चम॒साँ → शचीभिः + चमसान् (विसर्ग-लोपः, च्-आदेशः) 2) गामरि॑णीत → गाम् + अरिणीत (म् + अ → म् अ; संहितायां संयोगः) 3) नि॒रत॑क्षत → निर् + अतक्षत (उपसर्ग-संधि: र् + अ) 4) समा॑नश → समानश् (वैदिक प्रथमा बहुवचनः -श् प्रत्ययः)
The meaning
Outer meaning
By their master-powers they shaped the cups; by their vision they made the Cow from hide; by mind they fashioned the two bright steeds; by that they attained divinity.
Inner meaning
The Ṛbhus’ ‘śacī’ are effective powers of conscious skill. The ‘cups’ are the refined vessels of reception—capacities to hold Soma (delight) without distortion. The ‘Cow’ (go) is not cattle but the rays of knowledge; to ‘make the cow from the hide’ indicates extracting living light from what seems inert—drawing knowledge out of the subconscient material. The ‘two steeds’ (harī) are the paired dynamic forces (often Indra’s): illumined mind-force and vital force yoked to right action. By these inner crafts—refining receptivity, releasing knowledge-light, and yoking energies—the seeker attains devatva: a divine mode of being.
Universal truth
Divinization is practical: refine the vessel, uncover light from inertia, and yoke the forces of action to the mind of illumination.
Themes
Ṛbhu craftsmanship, Perfection of vessels (camasā), Recovery/creation of light-knowledge (go), Attainment of divinity
The seer
- Rishi
- Viśvāmitra Gāthina (traditional)
- Lineage
- Viśvāmitra
- Other hymns
- RV 1.110 (Ṛbhu works), RV 4.33 (Ṛbhus attain divinity), RV 3.60.1, RV 3.60.3
Family tradition
Seer of transformative ascent; emphasizes formation by dhi and effective powers.
Significance
Shows the inner alchemy: from inert coverings to living light, from raw energies to yoked powers, culminating in devatva.
The deity
- Devata
- Ṛbhus
- Epithets
- śacīvat (possessing effective powers, implied), divine craftsmen, attainers of devatva
- Related deities
- Indra (harī), Soma (cups), Tvaṣṭṛ (craft)
Cosmic role
Perfecters of forms; renewers of the vessels of delight; revealers of hidden light.
Inner power
Skill to refine receptivity, extract knowledge from obscurity, and harness energies for illumined action.
In ritual
Where it is used
Ṛbhu praises connected to crafting and consecrating ritual implements; Soma context (cups)
याभि॒: शची॑भिश्चम॒साँ अपिं॑शत॒ यया॑ धि॒या गामरि॑णीत॒ चर्म॑णः । येन॒ हरी॒ मन॑सा नि॒रत॑क्षत॒ तेन॑ देव॒त्वमृ॑भव॒: समा॑नश ॥
याभिः॑ । शची॑भिः । च॒म॒साम् । अपिं॑शत । यया॑ । धि॒या । गाम् । अरि॑णीत । चर्म॑णः । येन॑ । हरी॒ इति॑ । मन॑सा । निः॒ऽअत॑क्षत । तेन॑ । दे॒व॒ऽत्वम् । ऋ॒भ॒वः॒ । सम् । आ॒नश ॥
yābhiḥ | śacībhiḥ | camasām | apiṃśata | yayā | dhiyā | gām | ariṇīta | carmaṇaḥ | yena | harī iti | manasā | niḥ-atakṣata | tena | deva-tvam | ṛbhavaḥ | sam | ānaśa
48
4 x ~12 syllables
Measured and expansive; enumerative cadence fitting a list of crafts.
Builds a stepwise sense of accomplishment; each pāda feels like a completed operation in inner yoga.
- शचीभिः (śacībhiḥ)
- Literal: by powers/skills. Symbolic: Effective conscious capacities; siddhi-like skill of formation
- चमस (camasāḥ)
- Literal: cups. Symbolic: Inner vessels of reception for Soma (delight/immortality) and higher influences
- धिया (dhiyā)
- Literal: by thought/vision. Symbolic: Illumined intelligence (dhi) that sees true forms
- गाम् (gām)
- Literal: cow. Symbolic: Rays of light/knowledge released into the mind
- चर्मणः (carmaṇaḥ)
- Literal: from hide/skin. Symbolic: From outer/inert covering: the subconscient sheath, raw material of nature
- हरी (harī)
- Literal: two tawny steeds. Symbolic: Paired dynamic energies (mind-force and life-force) harnessed for illumined action
- मनसा (manasā)
- Literal: by mind. Symbolic: Conscious mental formation, deliberate shaping
- देवत्वम् (devatvam)
- Literal: divinity, godhood. Symbolic: Divine status: stable functioning of higher consciousness in the human
Ṛbhu praise in Soma setting; supports consecration of vessels and perfection of sacrificial instruments (outer and inner).
When invoking perfection of instruments and right reception of Soma
Recitation to sanctify vessels and invoke skill in the rite
Chant before study/creative work; also before meditation to refine receptivity and harness energies.
śácī-: power, skill, effective capacity (often of Indra; here artisan mastery). √takṣ 'to fashion, carve' (PIE *teks- 'craft' → Lat texere 'weave', Eng textile) strongly IE. gā́m (go-): 'cow' from PIE *gʷōus; symbolic RV usage: rays/knowledges. The Ṛbhu feat 'cow from hide' signals transformation: from outer skin (covering) to living light-knowledge—inner alchemy of consciousness.
Transformation of outer into inner living truth (carman → go), Craft as yoga of perfection (takṣ), Dev as achieved status through right works
Right formation of vessels and forces is the working of ṛta in the individual.
Dhi reveals truth hidden within coverings (carma).
Re-creation: making new instruments and releasing light from matter.
Integral Veda: symbols as psychological operations (vessel, light-rays, yoked energies).
Vessel = capacity; hide = inertia/covering; cow = knowledge-rays; horses = dynamic energies of action.
- What is the primary Vedic 'mythologem' present in this verse?
- The deification-through-craft mythologem: the Ṛbhus become gods by perfecting forms—cups, the cow-from-hide, and the twin steeds. Inwardly, it is the ascent to devatva by transforming the outer coverings (carman) into living knowledge-light (go) and by shaping the inner instruments (vessels/energies) for the yajña of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √takṣ is a clear reflex of PIE *teks- 'craft, weave/build' (Lat texere, Av. taša-). go- 'cow' reflects PIE *gʷōus. The verse thus combines an IE craft-root with an IE key symbol (cow), embedded in a Vedic-specific spiritual poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi holds up the Ṛbhus as exemplars of perfected action: their śacī and dhī are the model for the seeker’s own inner workmanship. The devatā is approached not only for gifts but as a pattern—divinity is attainable by adopting their mode of conscious crafting.
Refine the ‘cup’ (receptivity), extract ‘cow’ (knowledge-rays) from the ‘hide’ (inertia), yoke the ‘two horses’ (energies) to the inner chariot.
ajna
box_breath (gentle, 4-4-4-4)
Luminous, skillful formation; clarity that actively organizes energies.
1) Feel the mind as a vessel—widen and quiet it. 2) Notice a dull/inert layer; invite dhi to reveal one clear insight from it. 3) Bring prāṇa and mind-force into one rhythm; commit the energy to a single truthful action.
Rigvedic accents across long Jagatī lines; keep each pāda as a distinct ‘operation’ with a slight pause.
Emphasize clarity on key nouns: camasām, gām, harī, devatvam; avoid rushing consonant clusters.
śacībhiḥ: palatal ‘ś’, long ī; final ḥ, camasām̐: nasalization (anusvāra) before pause, apiṃśata: nasal ‘ṃ’ clear; ‘ś’ palatal, ariṇīta: retroflex ‘ṇ’, carmaṇaḥ: ‘rma’ cluster clean; final ḥ, niratakṣata: retroflex ‘ṣ’ in -kṣa-; keep ‘kṣ’ sharp, ṛbhavaḥ: syllabic ṛ; ‘bh’ aspirated
Bright, crafted articulation; steady and confident.
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